,,bohn',s ,,classical ,,library ,,plutarch',s ,,morals ,,george ,,bell ,,sons1 ,,london3 ,,york ,,street1 ,,covent ,,garden ,,new ,,york3 #ff1 ,,fifth ,,avenue1 ,,and ,,bombay3 #ec1 ,,esilanade ,,road ,,cambridge3 ,,deighton1 ,,bell ,,co4 ,,plutarch',s ,,morals ,,ethical ,,essays ,,translated ,,with ,,notes ,,and ,,index ,,by ,,arthur ,,richard ,,shilleto1 ,m4,a4 ,sometime ,scholar of ,trinity ,college1 ,cambridge1 ,translator of ,pausanias4 ,illustration ,,london ,,george ,,bell ,,and ,,sons #ahih ,,chiswick ,,press3--,,charles ,,whittingham ,,and ,,co41 ,,tooks ,,court1 ,,chancery ,,lane4 ---------------------------------------- -------------------- ,transcriber's note3 ,the original book uses often colons instead of semicolons4 ,spelling of proper names is different in different pages and some words occur in hyphemated and unhyphenated forms4 ,these have not been changed4 ,a couple of commas and periods have been added or removed to improve the reading and only obvious spelling errors have been corrected4 ---------------------------------------- -------------------- ,,preface4 ,plutarch1 who was born at ,chaeronea in ,boeotia1 probably about ,a4,d4 #ej1 and was a contemporary of ,tacitus and ,pliny1 has written two works still extant1 the well-known ,lives1 and the less-known ,moralia4 ,the ,lives have often been translated1 and have always been a popular work4 ,great indeed was their power at the period of the ,french ,revolution4 ,the ,moralia1 on the other hand1 consisting of various ,essays on various subjects 7only twenty-six of which are directly ethical1 though they have given their name to the ,moralia71 are declared by ,mr4 ,paley to be practically almost unknown to most persons in ,britain1 even to those who call themselves scholars4#a ,habent etiam sua fata libelli4 ,in older days the ,moralia were more valued4 ,montaigne1 who was a great lover of ,plutarch1 and who observes in one passage of his ,essays that ,plutarch and ,seneca were the only two books of solid learning he seriously settled himself to read1 quotes as much from the ,moralia as from the ,lives4 ,and in the seventeenth century ,i cannot but think the ,moralia were largely read at our ,universities1 at least at the ,university of ,cambridge4 ,for1 not to mention the wonderful way in which the famous ,jeremy ,taylor has taken the cream of ,conjugal ,precepts in his ,sermon called ,the ,marriage ,ring1 or the large and copious use he has made in his ,holy ,living of three other ,essays in this volume1 namely1 those ,on ,curiosity1 ,on ,restraining ,anger1 and ,on ,contentedness of ,mind1 proving conclusively what a storehouse he found the ,moralia1 we have evidence that that most delightful poet1 ,robert ,herrick1 read the ,moralia1 too1 when at ,cambridge1 so that one cannot but think it was a work read in the ,university course generally in those days4 ,for in a letter to his uncle written from ,cambridge1 asking for books or money for books1 he makes the following remark3 ,how kind ,arcisilaus the philosopher was unto ,apelles the painter1 ,plutark in his ,morals will tell you4#b ,in #ahhb the ,reverend ,c4 ,w4 ,king1 ,senior ,fellow of ,trinity ,college1 ,cambridge1 translated the six ,theosophical ,essays of the ,moralia1 forming a volume in ,bohn's ,classical ,library4 ,the present volume consists of the twenty-six ,ethical ,essays1 which are1 in my opinion1 the cream of the ,moralia1 and constitute a highly interesting series of treatises on what might be called ,the ,ethics of the ,hearth and ,home4 ,i have grouped these ,essays in such a manner as to enable the reader to read together such as touch on the same or on kindred subjects4 ,as is well known1 the text of the ,moralia is very corrupt1 and the reading very doubtful1 in many places4 ,in eight of the twenty-six ,essays in this volume ,i have had the invaluable help of the text of ,rudolf ,hercher2 help so invaluable that one cannot but sadly regret that only one volume of the ,moralia has yet appeared in the ,bibliotheca ,teubneriana4 ,wyttenbach's text and notes ,i have always used when available1 and when not so have fallen back upon ,reiske4 ,reiske is always ingenious1 but too fond of correcting a text1 and the criticism of him by ,wyttenbach is perhaps substantially correct4 ,in nullo auctore habitabat2 vagabatur per omnes3 nec apud quemquam tamdiu divertebat1 ut in paulo interiorem ejus consuetudinem se insinuaret4 ,i have also had constantly before me the ,didot ,edition of the ,moralia1 edited by ,frederic ,duebner4 ,let any reader who wishes to know more about ,plutarch1 consult the article on ,plutarch1 in the ,ninth ,edition of the ,encyclopaedia ,britannica1 by the well-known scholar ,f4 ,a4 ,paley4 ,he will also do well to read an ,essay on ,plutarch by ,r4 ,w4 ,emerson1 reprinted in ,volume ,,iii4 of the ,bohn's ,standard ,library ,edition of ,emerson's ,works1 and ,five ,lectures on ,plutarch by the late ,archbishop ,trench1 published by ,messrs4 ,macmillan and ,co4 in #ahgd4 ,all these contain much of interest1 and will repay perusal4 ,in conclusion1 ,i hope this little volume will be the means of making popular some of the best thoughts of one of the most interesting and thoughtful of the ancients1 who often seems indeed almost a modern4 ,cambridge1 ,march1 #ahhh4 #a ,see article ,plutarch1 in ,encyclopaedia ,britannica1 ,ninth ,edition4 #b ,grosart's ,herrick1 vol4 i4 p4 liii4 ,see in this volume1 p4 #ahj1 and also note to p4 #bhh4 ,richard ,baxter again is always quoting the ,moralia4 ,,contents ,page ,,preface4 vii ,i4 ,,on ,,education #b ,,ii4 ,,on ,,love ,,to ,,one',s ,,offspring #ba ,,iii4 ,,on ,,love #bi ,,iv4 ,,conjugal ,,precepts #gj ,v4 ,,consolatory ,,letter ,,to ,,his ,,wife #he ,,vi4 ,,that ,,virtue ,,may ,,be ,,taught #ib ,,vii4 ,,on ,,virtue ,,and ,,vice #ie ,,viii4 ,,on ,,moral ,,virtue #ih ,,ix4 ,,how ,,one ,,may ,,be ,,aware ,,of ,,one',s ,,progress ,,in ,,virtue #aah ,x4 ,,whether ,,vice ,,is ,,sufficient ,,to ,,cause ,,unhappiness #ach ,,xi4 ,,whether ,,the ,,disorders ,,of ,,mind ,,or ,,body ,,are ,,worse #adb ,,xii4 ,,on ,,abundance ,,of ,,friends #ade ,,xiii4 ,,how ,,one ,,may ,,discern ,a ,,flatterer ,,from ,a ,,friend #aec ,,xiv4 ,,how ,a ,,man ,,may ,,be ,,benefited ,,by ,,his ,,enemies #bja ,,xv4 ,,on ,,talkativeness #bad ,,xvi4 ,,on ,,curiosity #bch ,,xvii4 ,,on ,,shyness #beb ,,xviii4 ,,on ,,restraining ,,anger #bfg ,,xix4 ,,on ,,contentedness ,,of ,,mind #bhi ,,xx4 ,,on ,,envy ,,and ,,hatred #cab ,,xxi4 ,,how ,,one ,,can ,,praise ,,oneself ,,without ,,exciting ,,envy #cae ,,xxii4 ,,on ,,those ,,who ,,are ,,punished ,,by ,,the ,,deity ,,late #cca ,,xxiii4 ,,against ,,borrowing ,,money #cfe ,,xxiv4 ,,whether ,,live ,,unknown ,,be ,a ,,wise ,,precept #cgc ,,xxv4 ,,on ,,exile #cgh ,,xxvi4 ,,on ,,fortune #cid ,,index #dja ,,plutarch',s ,,morals4 ,,on ,,education4 ,sec4 ,i4 ,come let us consider what one might say on the education of free children1 and by what training they would become good citizens4 ,sec4 ,,ii4 ,it is perhaps best to begin with birth3 ,i would therefore warn those who desire to be fathers of notable sons1 not to form connections with any kind of women1 such as courtesans or mistresses3 for those who either on the father or mother's side are ill-born have the disgrace of their origin all their life long irretrievably present with them1 and offer a ready handle to abuse and vituperation4 ,so that the poet was wise1 who said1 ,unless the foundation of a house be well laid1 the descendants must of necessity be unfortunate4#c ,good birth indeed brings with it a store of assurance1 which ought to be greatly valued by all who desire legitimate offspring4 ,for the spirit of those who are a spurious and bastard breed is apt to be mean and abject3 for as the poet truly says1 ,it makes a man even of noble spirit servile1 when he is conscious of the ill fame of either his father or mother4#d ,on the other hand the sons of illustrious parents are full of pride and arrogance4 ,as an instance of this it is recorded of ,diophantus1#e the son of ,themistocles1 that he often used to say to various people that he could do what he pleased with the ,athenian people1 for what he wished his mother wished1 and what she wished ,themistocles wished1 and what ,themistocles wished all the ,athenians wished4 ,all praise also ought we to bestow on the ,lacedaemonians for their loftiness of soul in fining their king ,archidamus for venturing to marry a small woman1 for they charged him with intending to furnish them not with kings but kinglets4 ,sec4 ,,iii4 ,next must we mention1 what was not overlooked even by those who handled this subject before us1 that those who approach their wives for procreation must do so either without having drunk any wine or at least very little4 ,for those children1 that their parents begot in drink1 are wont to be fond of wine and apt to turn out drunkards4 ,and so ,diogenes1 seeing a youth out of his mind and crazy1 said1 ,young man1 your father was drunk when he begot you4 ,let this hint serve as to procreation3 now let us discuss education4 ,sec4 ,,iv4 ,to speak generally1 what we are wont to say about the arts and sciences is also true of moral excellence1 for to its perfect development three things must meet together1 natural ability1 theory1 and practice4 ,by theory ,i mean training1 and by practice working at one's craft4 ,now the foundation must be laid in training1 and practice gives facility1 but perfection is attained only by the junction of all three4 ,for if any one of these elements be wanting1 excellence must be so far deficient4 ,for natural ability without training is blind3 and training without natural ability is defective1 and practice without both natural ability and training is imperfect4 ,for just as in farming the first requisite is good soil1 next a good farmer1 next good seed1 so also here3 the soil corresponds to natural ability1 the training to the farmer1 the seed to precepts and instruction4 ,i should therefore maintain stoutly that these three elements were found combined in the souls of such universally famous men as ,pythagoras1 and ,socrates1 and ,plato1 and of all who have won undying fame4 ,happy at any rate and dear to the gods is he to whom any deity has vouchsafed all these elements6 ,but if anyone thinks that those who have not good natural ability cannot to some extent make up for the deficiencies of nature by right training and practice1 let such a one know that he is very wide of the mark1 if not out of it altogether4 ,for good natural parts are impaired by sloth2 while inferior ability is mended by training3 and while simple things escape the eyes of the careless1 difficult things are reached by painstaking4 ,the wonderful efficacy and power of long and continuous labour you may see indeed every day in the world around you4#f ,thus water continually dropping wears away rocks3 and iron and steel are moulded by the hands of the artificer3 and chariot wheels bent by some strain can never recover their original symmetry3 and the crooked staves of actors can never be made straight4 ,but by toil what is contrary to nature becomes stronger than even nature itself4 ,and are these the only things that teach the power of diligence8 ,not so3 ten thousand things teach the same truth4 ,a soil naturally good becomes by neglect barren1 and the better its original condition1 the worse its ultimate state if uncared for4 ,on the other hand a soil exceedingly rough and sterile by being farmed well produces excellent crops4 ,and what trees do not by neglect become gnarled and unfruitful1 whereas by pruning they become fruitful and productive8 ,and what constitution so good but it is marred and impaired by sloth1 luxury1 and too full habit8 ,and what weak constitution has not derived benefit from exercise and athletics8 ,and what horses broken in young are not docile to their riders8 while if they are not broken in till late they become hard-mouthed and unmanageable4 ,and why should we be surprised at similar cases1 seeing that we find many of the savagest animals docile and tame by training8 ,rightly answered the ,thessalian1 who was asked who the mildest ,thessalians were1 ,those who have done with fighting4#g ,but why pursue the line of argument further8 ,for the ,greek name for moral virtue is only habit3 and if anyone defines moral virtues as habitual virtues1 he will not be beside the mark4 ,but ,i will employ only one more illustration1 and dwell no longer on this topic4 ,lycurgus1 the ,lacedaemonian legislator1 took two puppies of the same parents1 and brought them up in an entirely different way3 the one he pampered and cosseted up1 while he taught the other to hunt and be a retriever4 ,then on one occasion1 when the ,lacedaemonians were convened in assembly1 he said1 ,mighty1 ,o ,lacedaemonians1 is the influence on moral excellence of habit1 and education1 and training1 and modes of life1 as ,i will prove to you at once4 ,so saying he produced the two puppies1 and set before them a platter and a hare3 the one darted on the hare1 while the other made for the platter4 ,and when the ,lacedaemonians could not guess what his meaning was1 or with what intent he had produced the puppies1 he said1 ,these puppies are of the same parents1 but by virtue of a different bringing up the one is pampered1 and the other a good hound4 ,let so much suffice for habit and modes of life4 ,sec4 ,v4 ,the next point to discuss will be nutrition4 ,in my opinion mothers ought to nurse and suckle their own children4 ,for they will bring them up with more sympathy and care1 if they love them so intimately and1 as the proverb puts it1 from their first growing their nails4#h ,whereas the affection of wet or dry nurses is spurious and counterfeit1 being merely for pay4 ,and nature itself teaches that mothers ought themselves to suckle and rear those they have given birth to4 ,and for that purpose she has supplied every female parent with milk4 ,and providence has wisely provided women with two breasts1 so that if they should bear twins1 they would have a breast for each4 ,and besides this1 as is natural enough1 they would feel more affection and love for their children by suckling them4 ,for this supplying them with food is as it were a tightener of love1 for even the brute creation1 if taken away from their young1 pine away1 as we constantly see4 ,mothers must therefore1 as ,i said1 certainly try to suckle their own children3 but if they are unable to do so either through physical weakness 7for this contingency sometimes occurs71 or in haste to have other children1 they must select wet and dry nurses with the greatest care1 and not introduce into their houses any kind of women4 ,first and foremost they must be ,greeks in their habits4 ,for just as it is necessary immediately after birth to shapen the limbs of children1 so that they may grow straight and not crooked1 so from the beginning must their habits be carefully attended to4 ,for infancy is supple and easily moulded1 and what children learn sinks deeply into their souls while they are young and tender1 whereas everything hard is softened only with great difficulty4 ,for just as seals are impressed on soft wax1 so instruction leaves its permanent mark on the minds of those still young4 ,and divine ,plato seems to me to give excellent advice to nurses not to tell their children any kind of fables1 that their souls may not in the very dawn of existence be full of folly or corruption4#i ,phocylides the poet also seems to give admirable advice when he says1 ,we must teach good habits while the pupil is still a boy4 ,sec4,,vi4 ,attention also must be given to this point1 that the lads that are to wait upon and be with young people must be first and foremost of good morals1 and able to speak ,greek distinctly and idiomatically1 that they may not by contact with foreigners of loose morals contract any of their viciousness4 ,for as those who are fond of quoting proverbs say not amiss1 ,if you live with a lame man1 you will learn to halt4#aj ,sec4,,vii4 ,next1 when our boys are old enough to be put into the hands of tutors1#aa great care must be taken that we do not hand them over to slaves1 or foreigners1 or flighty persons4 ,for what happens nowadays in many cases is highly ridiculous3 good slaves are made farmers1 or sailors1 or merchants1 or stewards1 or money-lenders2 but if they find a winebibbing1 greedy1 and utterly useless slave1 to him parents commit the charge of their sons1 whereas the good tutor ought to be such a one as was ,phoenix1 the tutor of ,achilles4 ,the point also which ,i am now going to speak about is of the utmost importance4 ,the schoolmasters we ought to select for our boys should be of blameless life1 of pure character1 and of great experience4 ,for a good training is the source and root of gentlemanly behaviour4 ,and just as farmers prop up their trees1 so good schoolmasters prop up the young by good advice and suggestions1 that they may become upright4 ,how one must despise1 therefore1 some fathers1 who1 whether from ignorance or inexperience1 before putting the intended teachers to the test1 commit their sons to the charge of untried and untested men4 ,if they act so through inexperience it is not so ridiculous2 but it is to the remotest degree absurd when1 though perfectly aware of both the inexperience and worthlessness of some schoolmasters1 they yet entrust their sons to them2 some overcome by flattery1 others to gratify friends who solicit their favours2 acting just as if anybody ill in body1 passing over the experienced physician1 should1 to gratify his friend1 call him in1 and so throw away his life2 or as if to gratify one's friend one should reject the best pilot and choose him instead4 ,zeus and all the gods6 can anyone bearing the sacred name of father put obliging a petitioner before obtaining the best education for his sons8 ,were they not then wise words that the time-honoured ,socrates used to utter1 and say that he would proclaim1 if he could1 climbing up to the highest part of the city1 ,men1 what can you be thinking of1 who move heaven and earth to make money1 while you bestow next to no attention on the sons you are going to leave that money to8#ab ,i would add to this that such fathers act very similarly to a person who should be very careful about his shoe but care nothing about his foot4 ,many persons also are so niggardly about their children1 and indifferent to their interests1 that for the sake of a paltry saving1 they prefer worthless teachers for their children1 practising a vile economy at the expense of their children's ignorance4 ,apropos of this1 ,aristippus on one occasion rebuked an empty-headed parent neatly and wittily4 ,for being asked how much money a parent ought to pay for his son's education1 he answered1 ,a thousand drachmae4 ,and he replying1 ,hercules1 what a price6 ,i could buy a slave for as much2 ,aristippus answered1 ,you shall have two slaves then1 your son and the slave you buy4#ac ,and is it not altogether strange that you accustom your son to take his food in his right hand1 and chide him if he offers his left1 whereas you care very little about his hearing good and sound discourses8 ,i will tell you what happens to such admirable fathers1 when they have educated and brought up their sons so badly3 when the sons grow to man's estate1 they disregard a sober and well-ordered life1 and rush headlong into disorderly and low vices2 then at the last the parents are sorry they have neglected their education1 bemoaning bitterly when it is too late their sons' debasement4 ,for some of them keep flatterers and parasites in their retinue--an accursed set of wretches1 the defilers and pest of youth2 others keep mistresses and common prostitutes1 wanton and costly2 others waste their money in eating2 others come to grief through dice and revelling2 some even go in for bolder profligacy1 being whoremongers and defilers of the marriage bed1#ad who would madly pursue their darling vice if it cost them their lives4 ,had they associated with some philosopher1 they would not have lowered themselves by such practices1 but would have remembered the precept of ,diogenes1 whose advice sounds rather low1 but is really of excellent moral intent1#ae ,go into a brothel1 my lad1 that you may see the little difference between vice and virtue4 ,sec4 ,,viii4 ,i say1 then1 to speak comprehensively 7and ,i might be justly considered in so saying to speak as an oracle1 not to be delivering a mere precept71 that a good education and sound bringing-up is of the first and middle and last importance2 and ,i declare it to be most instrumental and conducive to virtue and happiness4 ,for all other human blessings compared to this are petty and insignificant4 ,for noble birth is a great honour1 but it is an advantage from our forefathers4 ,and wealth is valuable1 but it is the acquisition of fortune1 who has often taken it away from those who had it1 and brought it to those who little expected it2 and much wealth is a sort of mark for villanous slaves and informers to shoot at to fill their own purses2 and1 what is a most important point1 even the greatest villains have money sometimes4 ,and glory is noble1 but insecure4 ,and beauty is highly desirable1 but shortlived4 ,and health is highly valuable1 but soon impaired4 ,and strength is desirable1 but illness or age soon made sad inroads into it4 ,and generally speaking1 if anyone prides himself on his bodily strength1 let him know that he is deficient in judgment4 ,for how much inferior is the strength of a man to that of animals1 as elephants1 bulls1 and lions6 ,but education is of all our advantages the only one immortal and divine4 ,and two of the most powerful agencies in man's nature are mind and reason4 ,and mind governs reason1 and reason obeys mind2 and mind is irremovable by fortune1 cannot be taken away by informers1 cannot be destroyed by disease1 cannot have inroads made into it by old age4 ,for the mind alone flourishes in age2 and while time takes away everything else1 it adds wisdom to old age4 ,even war1 that sweeps away everything else like a winter torrent1 cannot take away education4 ,and ,stilpo1 the ,megarian1 seems to me to have made a memorable answer when ,demetrius enslaved ,megara and rased it to the ground4 ,on his asking whether ,stilpo had lost anything1 he replied1 ,certainly not1 for war can make no havoc of virtue4 ,corresponding and consonant to this is the answer of ,socrates1 who when asked1 ,i think by ,gorgias1#af if he had any conception as to the happiness of the ,king of ,persia1 replied1 ,i do not know his position in regard to virtue and education3 for happiness lies in these1 and not in adventitious advantages4 ,sec4 ,,ix4 ,and as ,i advise parents to think nothing more important than the education of their children1 so ,i maintain that it must be a sound and healthy education1 and that our sons must be kept as far as possible from vulgar twaddle4 ,for what pleases the vulgar displeases the wise4 ,i am borne out by the lines of ,euripides1 ,unskilled am ,i in the oratory that pleases the mob2 but amongst the few that are my equals ,i am reckoned rather wise4 ,for those who are little thought of by the wise1 seem to hit the taste of the vulgar4#ag ,and ,i have myself noticed that those who practise to speak acceptably and to the gratification of the masses promiscuously1 for the most part become also profligate and lovers of pleasure in their lives4 ,naturally enough4 ,for if in giving pleasure to others they neglect the noble1 they would be hardly likely to put the lofty and sound above a life of luxury and pleasure1 and to prefer moderation to delights4 ,yet what better advice could we give our sons than to follow this8 or to what could we better exhort them to accustom themselves8 ,for perfection is only attained by neither speaking nor acting at random--as the proverb says1 ,perfection is only attained by practice4#ah ,whereas extempore oratory is easy and facile1 mere windbag1 having neither beginning nor end4 ,and besides their other shortcomings extempore speakers fall into great disproportion and repetition1 whereas a well considered speech preserves its due proportions4 ,it is recorded by tradition that ,pericles1 when called on by the people for a speech1 frequently refused on the plea that he was unprepared4 ,similarly ,demosthenes1 his state-rival1 when the ,athenians called upon him for his advice1 refused to give it1 saying1 ,i am not prepared4 ,but this you will say1 perhaps1 is mere tradition without authority4 ,but in his speech against ,midias he plainly sets forth the utility of preparation1 for he says1 ,i do not deny1 men of ,athens1 that ,i have prepared this speech to the best of my ability3 for ,i should have been a poor creature if1 after suffering so much at his hands1 and even still suffering1 ,i had neglected how to plead my case4#ai ,not that ,i would altogether reject extempore oratory1 or its use in critical cases1 but it should be used only as one would take medicine4#bj ,up1 indeed1 to man's estate ,i would have no extempore speaking1 but when anyone's powers of speech are rooted and grounded1 then1 as emergencies call for it1 ,i would allow his words to flow freely4 ,for as those who have been for a long time in fetters stumble if unloosed1 not being able to walk from being long used to their fetters1 so those who for a long time have used compression in their words1 if they are suddenly called upon to speak off-hand1 retain the same character of expression4 ,but to let mere lads speak extempore is to give rise to the acme of foolish talk4 ,a wretched painter once showed ,apelles1 they say1 a picture1 and said1 ,i have just done it4 ,apelles replied1 ,without your telling me1 ,i should know it was painted quickly2 ,i only wonder you haven't painted more such in the time4 ,as then 7for ,i now return from my digression71 ,i advise to avoid stilted and bombastic language1 so again do ,i urge to avoid a finical and petty style of speech2 for tall talk is unpopular1 and petty language makes no impression4 ,and as the body ought to be not only sound but in good condition1 so speech ought to be not only not feeble but vigorous4 ,for a safe mediocrity is indeed praised1 but a bold venturesomeness is also admired4 ,i am also of the same opinion with regard to the disposition of the soul1 which ought to be neither audacious nor timid and easily dejected3 for the one ends in impudence and the other in servility2 but to keep in all things the mean between extremes is artistic and proper4 ,and1 while ,i am still on this topic1 ,i wish to give my opinion1 that ,i regard a monotonous speech first as no small proof of want of taste1 next as likely to generate disdain1 and certain not to please long4 ,for to harp on one string is always tiresome and brings satiety2 whereas variety is pleasant always whether to the ear or eye4 ,sec4 ,x4 ,next our freeborn lad ought to go in for a course of what is called general knowledge1 but a smattering of this will be sufficient1 a taste as it were 7for perfect knowledge of all subjects would be impossible72 but he must seriously cultivate philosophy4 ,i borrow an illustration to show my meaning3 it is well to sail round many cities1 but advantageous to live in the best4 ,it was a witty remark of the philosopher ,bion1#ba that1 as those suitors who could not seduce ,penelope took up with her maids as a pis aller1 so those who cannot attain philosophy wear themselves out in useless pursuits4 ,philosophy1 therefore1 ought to be regarded as the most important branch of study4 ,for as regards the cure of the body1 men have found two branches1 medicine and exercise3 the former of which gives health1 and the latter good condition of body2 but philosophy is the only cure for the maladies and disorders of the soul4 ,for with her as ruler and guide we can know what is honourable1 what is disgraceful2 what is just1 what unjust2 generally speaking1 what is to be sought after1 what to be avoided2 how we ought to behave to the gods1 to parents1 to elders1 to the laws1 to foreigners1 to rulers1 to friends1 to women1 to children1 to slaves3 viz41 that we ought to worship the gods1 honour parents1 reverence elders1 obey the laws1 submit ourselves to rulers1 love our friends1 be chaste in our relations with women1 kind to our children1 and not to treat our slaves badly2 and1 what is of the greatest importance1 to be neither over elated in prosperity nor over depressed in adversity1#bb nor to be dissolute in pleasures1 nor fierce and brutish in anger4 ,these ,i regard as the principal blessings that philosophy teaches4 ,for to enjoy prosperity nobly shows a man2 and to enjoy it without exciting envy shows a moderate man2 and to conquer the passions by reason argues a wise man2 and it is not everybody who can keep his temper in control4 ,and those who can unite political ability with philosophy ,i regard as perfect men1 for ,i take them to attain two of the greatest blessings1 serving the state in a public capacity1 and living the calm and tranquil life of philosophy4 ,for1 as there are three kinds of life1 the practical1 the contemplative1 and the life of enjoyment1 and of these three the one devoted to enjoyment is a paltry and animal life1 and the practical without philosophy an unlovely and harsh life1 and the contemplative without the practical a useless life1 so we must endeavour with all our power to combine public life with philosophy as far as circumstances will permit4 ,such was the life led by ,pericles1 by ,archytas of ,tarentum1 by ,dion of ,syracuse1 by ,epaminondas the ,theban1 one of whom was a disciple of ,plato 7viz41 ,dion74 ,and as to education1 ,i do not know that ,i need dwell any more on it4 ,but in addition to what ,i have said1 it is useful1 if not necessary1 not to neglect to procure old books1 and to make a collection of them1 as is usual in agriculture4 ,for the use of books is an instrument in education1 and it is profitable in learning to go to the fountain head4 ,sec4 ,,xi4 ,exercise also ought not to be neglected1 but we ought to send our boys to the master of the gymnasium to train them duly1 partly with a view to carrying the body well1 partly with a view to strength4 ,for good habit of body in boys is the foundation of a good old age4 ,for as in fine weather we ought to lay up for winter1 so in youth one ought to form good habits and live soberly so as to have a reserve stock of strength for old age4 ,yet ought we to husband the exertions of the body1 so as not to be wearied out by them and rendered unfit for study4 ,for1 as ,plato says1#bc excessive sleep and fatigue are enemies to learning4 ,but why dwell on this8 ,for ,i am in a hurry to pass to the most important point4 ,our lads must be trained for warlike encounters1 making themselves efficient in hurling the javelin and darts1 and in the chase4 ,for the possessions of those who are defeated in battle belong to the conquerors as booty of war2 and war is not the place for delicately brought up bodies3 it is the spare warrior that makes the best combatant1 who as an athlete cuts his way through the ranks of the enemies4 ,supposing anyone objects3 ,how so8 ,as you undertook to give advice on the education of freeborn children1 do you now neglect the poor and plebeian ones1 and give instructions only suitable to the rich8 ,it is easy enough to meet such critics4 ,i should prefer to make my teaching general and suitable to all2 but if any1 through their poverty1 shall be unable to follow up my precepts1 let them blame fortune1 and not the author of these hints4 ,we must try with all our might to procure the best education for the poor as well as the rich1 but if that is impossible1 then we must put up with the practicable4 ,i inserted those matters into my discourse here1 that ,i might hereafter confine myself to all that appertains to the right education of the young4 ,sec4 ,,xii4 ,and this ,i say that we ought to try to draw our boys to good pursuits by entreaties and exhortation1 but certainly not by blows or abusive language4 ,for that seems to be more fitting for slaves than the freeborn4 ,for slaves try to shirk and avoid their work1 partly because of the pain of blows1 partly on account of being reviled4 ,but praise or censure are far more useful than abuse to the freeborn1 praise pricking them on to virtue1 censure deterring them from vice4 ,but one must censure and praise alternately3 when they are too saucy we must censure them and make them ashamed of themselves1 and again encourage them by praise1 and imitate those nurses who1 when their children sob1 give them the breast to comfort them4 ,but we must not puff them up and make them conceited with excessive praise1 for that will make them vain and give themselves airs4 ,sec4 ,,xiii4 ,and ,i have ere now seen some fathers1 whose excessive love for their children has turned into hatred4 ,my meaning ,i will endeavour to make clearer by illustration4 ,while they are in too great a hurry to make their sons take the lead in everything1 they lay too much work upon them1 so that they faint under their tasks1 and1 being overburdened1 are disinclined for learning4 ,for just as plants grow with moderate rain1 but are done for by too much rain1 so the mind enlarges by a proper amount of work1 but by too much is unhinged4 ,we must therefore give our boys remission from continuous labour1 bearing in mind that all our life is divided into labour and rest2 thus we find not only wakefulness but sleep1 not only war but peace1 not only foul weather but fine also1 not only working days but also festivals4 ,and1 to speak concisely1 rest is the sauce of labour4 ,and we can see this not only in the case of animate1 but even inanimate things1 for we make bows and lyres slack that we may be able to stretch them4 ,and generally the body is preserved by repletion and evacuation1 and the soul by rest and work4 ,we ought also to censure some fathers who1 after entrusting their sons to tutors and preceptors1 neither see nor hear how the teaching is done4 ,this is a great mistake4 ,for they ought after a few days to test the progress of their sons1 and not to base their hopes on the behaviour of a hireling2 and the preceptors will take all the more pains with the boys1 if they have from time to time to give an account of their progress4 ,hence the propriety of that remark of the groom1 that nothing fats the horse so much as the king's eye4#bd ,and especial attention1 in my opinion1 must be paid to cultivating and exercising the memory of boys1 for memory is1 as it were1 the storehouse of learning2 and that was why they fabled ,mnemosyne to be the mother of the ,muses1 hinting and insinuating that nothing so generates and contributes to the growth of learning as memory4 ,and therefore the memory must be cultivated1 whether boys have a good one by nature1 or a bad one4 ,for we shall so add to natural good parts1 and make up somewhat for natural deficiencies1 so that the deficient will be better than others1 and the clever will outstrip themselves4 ,for good is that remark of ,hesiod1 ,if to a little you keep adding a little1 and do so frequently1 it will soon be a lot4#be ,and let not fathers forget1 that thus cultivating the memory is not only good for education1 but is also a great aid in the business of life4 ,for the remembrance of past actions gives a good model how to deal wisely in future ones4 ,sec4 ,,xiv4 ,we must also keep our sons from filthy language4 ,for1 as ,democritus says1 ,language is the shadow of action4 ,they must also be taught to be affable and courteous4 ,for as want of affability is justly hateful1 so boys will not be disagreeable to those they associate with1 if they yield occasionally in disputes4 ,for it is not only excellent to know how to conquer1 but also to know how to be defeated1 when victory would be injurious1 for there is such a thing as a ,cadmean victory4#bf ,i can cite wise ,euripides as a witness of the truth of what ,i say1 who says1 ,when two are talking1 and one of them is in a passion1 he is the wiser who first gives way4#bg ,i will next state something quite as important1 indeed1 if anything1 even more important4 ,that is1 that life must be spent without luxury1 the tongue must be under control1 so must the temper and the hands4 ,all this is of extreme importance1 as ,i will show by examples4 ,to begin with the last case1 some who have put their hands to unjust gains1 have lost all the fruits of their former life1 as the ,lacedaemonian ,gylippus1#bh who was exiled from ,sparta for embezzling the public money4 ,to be able to govern the temper also argues a wise man4 ,for ,socrates1 when a very impudent and disgusting young fellow kicked him on one occasion1 seeing all the rest of his class vexed and impatient1 even to the point of wanting to prosecute the young man1 said1 ,what6 ,if a young ass kicked me would you have me kick it back8 ,not that the young fellow committed this outrage on ,socrates with impunity1 for as all reviled him and nicknamed him the kicker1 he hung himself4 ,and when ,aristophanes brought his ,clouds on the stage1 and bespattered ,socrates with his gibes and flouts1 and one of the spectators said1 ,aren't you vexed1 ,socrates1 at his exhibiting you on the stage in this comic light8 he answered1 ,not ,i1 by ,zeus1 for ,i look upon the theatre as only a large supper party4#bi ,very similar to this was the behaviour of ,archytas of ,tarentum and ,plato4 ,the former1 on his return from war1 where he had been general1 finding his land neglected1 called his bailiff1 and said to him1 ,you would have caught it1 had ,i not been very angry4 ,and ,plato1 very angry with a gluttonous and shameless slave1 called his sister's son ,speusippus1 and said1 ,go and beat him1 for ,i am too angry4 ,but someone will say1 these examples are difficult and hard to follow4 ,i know it4 ,but we must try1 as far as possible1 following these examples1 to avoid ungovernable and mad rage4 ,for we cannot in other respects equal those distinguished men in their ability and virtue1 nevertheless we must1 like initiating priests of the gods and torchbearers of wisdom1 attempt as far as possible to imitate and nibble at their practice4 ,then1 again1 if anyone thinks it a small and unimportant matter to govern the tongue1 another point ,i promised to touch on1 he is very far from the reality4 ,for silence at the proper season is wisdom1 and better than any speech4 ,and that is1 ,i think1 the reason why the ancients instituted the mysteries that we1 learning therein to be silent1 might transfer our secrecy to the gods to human affairs4 ,and no one ever yet repented of his silence1 while multitudes have repented of their speaking4 ,and what has not been said is easy to say1 while what has been once said can never be recalled4 ,i have heard of myriads who have fallen into the greatest misfortunes through inability to govern their tongues4 ,passing over the rest1 ,i will mention one or two cases in point4 ,when ,ptolemy ,philadelphus married his sister ,arsinoe1 ,sotades said1 ,you are contracting an unholy marriage4#cj ,for this speech he long lingered in prison1 and paid the righteous penalty for his unseasonable babbling1 and had to weep a long time for making others laugh4 ,theocritus the ,sophist similarly cracked his jokes1 and had to pay even a greater penalty4 ,for when ,alexander ordered the ,greeks to furnish him with purple robes to wear at the sacrifices on his triumphal return from war against the barbarians1 and his subjects contributed so much per head1 ,theocritus said1 ,before ,i doubted1 but now ,i am sure1 that this is the purple death ,homer speaks of4#ca ,by this speech he made ,alexander his enemy4 ,the same ,theocritus put ,antigonus1 the ,king of the ,macedonians1 a one-eyed man1 into a thundering rage by alluding to his misfortune4 ,for the ,king sent his chief cook1 ,eutropio1 an important person at his court1 to go and fetch ,theocritus before him to confer with him1 and when he had frequently requested him to come without avail1 ,theocritus at last said1 ,i know well you wish to serve me up raw to the ,cyclops2 flouting the ,king as one-eyed and the cook with his profession4 ,eutropio replied1 ,you shall lose your head1 and pay the penalty for this babbling and mad insolence2 and reported his words to the ,king1 who sent and had his head taken off4 ,our boys must also be taught to speak the truth as a most sacred duty2 for to lie is servile1 and most hateful in all men1 hardly to be pardoned even in poor slaves4 ,sec4 ,,xv4 ,thus much have ,i said about the good conduct and self-control of boys without any doubt or hesitation3 but as to what ,i am now going to say ,i am doubtful and undecided1 and like a person weighed in the scales against exactly his weight1 and feel great hesitation as to whether ,i should recommend or dissuade the practice4 ,but ,i must speak out4 ,the question is this--whether we ought to let the lovers of our boys associate and be with them1 or on the contrary1 debar them from their company and scare them off4 ,for when ,i look at fathers self-opinionated sour and austere1 who think their sons having lovers a disgrace not to be borne1 ,i am rather afraid of recommending the practice4 ,but when1 on the other hand1 ,i think of ,socrates1 ,xenophon1 ,a,eschines1 ,cebes1 and all the company of those men who have approved of male loves1 and who have introduced their minions to learning1 to high positions in the ,state1 and to good morals1 ,i change my opinion1 and am moved to emulate those men4 ,and ,euripides seems to favour these views in the passage1 ,but there is among mortals another love1 that of the righteous temperate and pure soul4#cb ,nor must we omit the remark of ,plato1 which seems to mix seriousness with mirth1 that those who have distinguished themselves ought to be permitted to kiss any handsome boy they like4#cc ,those then that seek only carnal enjoyment must be kept off1 but those that love the soul must be encouraged4 ,and while the loves common at ,thebes and ,elis1 and the so-called rape at ,crete1 must be avoided1 the loves of ,athens and ,lacedaemon should be emulated4 ,sec4 ,,xvi4 ,as to this matter1 therefore1 let every parent follow his inclination4 ,and now1 as ,i have spoken about the good and decent behaviour of boys1 ,i shall change my subject and speak a little about youths4 ,for ,i have often censured the introducers of bad habits1 who have set over boys tutors and preceptors1 but have given to youths full liberty1 when they ought1 on the contrary1 to have watched and guarded them more than boys4 ,for who does not know that the offences of boys are petty and easily cured1 and proceed from the carelessness of tutors or want of obedience to preceptors2 but the faults of young men are often grave and serious1 as gluttony1 and robbing their fathers1 and dice1 and revellings1 and drinking-bouts1 and deflowering of maidens1 and seducing of married women4 ,such outbreaks ought to be carefully checked and curbed4 ,for that prime of life is prodigal in pleasure1 and frisky1 and needs a bridle1 so that those parents who do not strongly check that period1 are foolishly1 if unawares1 giving their youths license for vice4#cd ,sensible parents1 therefore1 ought during all that period to guard and watch and restrain their youths1 by precepts1 by threats1 by entreaties1 by advice1 by promises1 by citing examples1#ce on the one hand1 of those who have come to ruin by being too fond of pleasure1 on the other hand1 of those who by their self-control have attained to praise and good report4 ,for these are1 as it were1 the two elements of virtue1 hope of honour1 and fear of punishment2 the former inciting to good practices1 the latter deterring from bad4 ,sec4 ,,xvii4 ,we ought1 at all hazards1 to keep our boys also from association with bad men1 for they will catch some of their villany4 ,this was the meaning of ,pythagoras' enigmatical precepts1 which ,i shall quote and explain1 as they give no slight momentum towards the acquisition of virtue3 as1 ,do not touch black tails3 that is1 do not associate with bad men4#cf ,do not go beyond the balance3 that is1 we must pay the greatest attention to justice and not go beyond it4 ,do not sit on a measure3 that is1 do not be lazy1 but earn tomorrow's bread as well as to-day's4 ,do not give everyone your right hand3 that is1 do not be too ready to strike up a friendship4 ,do not wear a tight ring3 that is1 let your life be free1 do not bind yourself by a chain4 ,do not poke the fire with a sword3 that is1 do not provoke an angry person1 but yield to such4 ,do not eat the heart3 do not wear away the heart by anxiety4 ,abstain from beans3 that is1 do not meddle in state affairs1 for the voting for offices was formerly taken by beans4 ,do not put your food in the chamber-pot3 that is1 do not throw your pearls before swine1 for words are the food of the mind1 and the villany of men twist them to a corrupt meaning4 ,when you have come to the end of a journey do not look back3 that is1 when people are going to die and see that their end is near1 they ought to take it easily and not be dejected4 ,but ,i will return from my digression4 ,we must keep our boys1 as ,i said1 from association with all bad men1 but especially from flatterers4 ,for1 as ,i have often said to parents1 and still say1 and will constantly affirm1 there is no race more pestilential1 nor more sure to ruin youths swiftly1 than the race of flatterers1 who destroy both parents and sons root and branch1 making the old age of the one and the youth of the others miserable1 holding out pleasure as a sure bait4 ,the sons of the rich are by their fathers urged to be sober1 but by them to be drunk2 by their fathers to be chaste1 by them to wax wanton2 by their fathers to save1 by them to spend2 by their fathers to be industrious1 by them to be lazy4 ,for they say1 ',our life's but a span2'#cg we can only live once2 why should you heed your father's threats8 he's an old twaddler1 he has one foot in the grave2 we shall soon hoist him up and carry him off to burial4 ,some even pimp for them and supply them with prostitutes or even married women1 and cut huge slices off the father's savings for old age1 if they don't run off with them altogether4 ,an accursed tribe1 feigning friendship1 knowing nothing of real freedom1 flatterers of the rich1 despisers of the poor1 drawn to young men by a sort of natural logic1#ch showing their teeth and grinning all over when their patrons laugh1#ci misbegotten brats of fortune and bastard elements in life1 living according to the nod of the rich1 free in their circumstances1 but slaves by inclination1 when they are not insulted thinking themselves insulted1 because they are parasites to no purpose4 ,so1 if any father cares for the good bringing-up of his sons1 he must banish from his house this abominable race4 ,he must also be on his guard against the viciousness of his sons' schoolfellows1 for they are quite sufficient to corrupt the best morals4 ,sec4 ,,xviii4 ,what ,i have said hitherto is apropos to my subject3 ,i will now speak a word to the men4 ,parents must not be over harsh and rough in their natures1 but must often forgive their sons' offences1 remembering that they themselves were once young4 ,and just as doctors by infusing a sweet flavour into their bitter potions find delight a passage to benefit1 so fathers must temper the severity of their censure by mildness2 and sometimes relax and slacken the reins of their sons' desires1 and again tighten them2 and must be especially easy in respect to their faults1 or if they are angry must soon cool down4 ,for it is better for a father to be hot-tempered than sullen1 for to continue hostile and irreconcilable looks like hating one's son4 ,and it is good to seem not to notice some faults1 but to extend to them the weak sight and deafness of old age1 so as seeing not to see1 and hearing not to hear1 their doings4 ,we tolerate the faults of our friends2 why should we not that of our sons8 often even our slaves' drunken debauches we do not expose4 ,have you been rather near8 spend more freely4 ,have you been vexed8 let the matter pass4 ,has your son deceived you by the help of a slave8 do not be angry4 ,did he take a yoke of oxen from the field1 did he come home smelling of yesterday's debauch8 wink at it4 ,is he scented like a perfume shop8 say nothing4 ,thus frisky youth gets broken in4#dj ,sec4 ,,xix4 ,those of our sons who are given to pleasure and pay little heed to rebuke1 we must endeavour to marry1 for marriage is the surest restraint upon youth4 ,and we must marry our sons to wives not much richer or better born1 for the proverb is a sound one1 ,marry in your own walk of life4#da ,for those who marry wives superior to themselves in rank are not so much the husbands of their wives as unawares slaves to their dowries4#db ,sec4 ,,xx4 ,i shall add a few remarks1 and then bring my subject to a close4 ,before all things fathers must1 by a good behaviour1 set a good example to their sons1 that1 looking at their lives as a mirror1 they may turn away from bad deeds and words4 ,for those fathers who censure their sons' faults while they themselves commit the same1 are really their own accusers1 if they know it not1 under their sons' name2 and those who live a depraved life have no right to censure their slaves1 far less their sons4 ,and besides this they will become counsellors and teachers of their sons in wrongdoing2 for where old men are shameless youths will of a certainty have no modesty4 ,we must therefore take all pains to teach our sons self-control1 emulating the conduct of ,eurydice1 who1 though an ,illyrian and more than a barbarian1 to teach her sons educated herself though late in life1 and her love to them is well depicted in the inscription which she offered to the ,muses3 ,eurydice of ,hierapolis made this offering to the ,muses1 having conceived a vast love for knowledge4 ,for when a mother with sons full-grown she learnt letters1 the preservers of knowledge4 ,to carry out all these precepts would be perhaps a visionary scheme2 but to attain to many1 though it would need a happy disposition and much care1 is a thing possible to human nature4#dc #c ,euripides1 ,here4 ,fur4 #abfa1 #abfb4 #d ,euripides1 ,hippol4 #dbd1 #dbe4 #e ,cleophantus is the name given to this lad by other writers4 #f ,compare ,sophocles1 ,oedipus ,tyrannus1 #aab1 #aac4 #g ,the ,thessalians were very pugnacious4 ,cf4 ,isocrates1 ,oratio de ,pace1 p4 #caf4 ,greek3 ohi men 7,thettaloi7 sphisin autois haei polemousin4 #h ,a proverbial expression among the ancients for earliest childhood4 ,see ,erasmus1 ,adagia4 #i ,plato1 ,republic1 ii4 p4 #dbi1 ,e4 #aj ,see ,erasmus1 ,adagia4 #aa ,it is difficult to know how to render the word ,greek3 paidagogos in ,english4 ,he was the slave who took the boy to school1 and generally looked after him from his seventh year upward4 ,tutor or governor seems the best rendering4 ,he had great power over the boy entrusted to him4 #ab ,plato1 ,clitophon1 p4 #bee1 ,d4 #ac ,compare ,diogenes ,laertius1 ii4 #gb4 #ad ,reading ,greek3 koitophthorountes1 the excellent emendation of ,wyttenbach4 #ae ,from the heathen standpoint of course1 not from the ,christian4 ,compare the advice of ,cato in ,horace's ,satires1 ,book i4 ,sat4 ii4 #ca-ce4 ,it is a little difficult to know what ,diogenes' precept really means4 ,is it that vice is universal8 ,like ,shakespeare's ,measure for ,measure1 ,act ii4 ,sc4 ii4 #e4 ,all sects1 all ages smack of this vice4 #af ,he was asked by ,polus1 see ,plato1 ,gorgias1 p4 #bij1 ,f4 #ag ,hippolytus1 #ihf-ihi4 #ah ,cf4 ,plato1 ,cratylus1 p4 #beg1 ,e4 ,greek3 o pai ,hipponikou ,hermogenes1 palaia paroimia1 oti chalepa ta kala estin ope echei mathein4 ,so ,horace1 ,sat4 i4 ix4 #ei1 #fj1 ,nil sine magno ,vita labore dedit mortalibus4 #ai ,midias1 p4 #daa1 ,c4 #bj i4e41 occasionally and sparingly4 #ba ,diogenes ,laertius assigns the remark to ,aristippus1 while ,stobaeus fathers it on ,aristo4 #bb ,a favourite thought with the ancients4 ,compare ,isocrates1 ,admonitio ad ,demonicum1 p4 #ah2 and ,aristotle1 ,nic4 ,eth41 iv4 #c4 #bc ,republic1 vii4 p4 #dhi1 ,e4 #bd ,a famous ,proverb4 ,it is the master's eye generally1 as in ,xenophon1 ,oeconom4 xii4 #bj2 and ,aristotle1 ,oeconom4 i4 #f4 #be ,works and ,days1 #cfa1 #cfb4 ,the lines were favourite ones with our author4 ,he quotes them again1 ,sec4 #c1 of ,how one may be aware of one's ,progress in ,virtue4 #bf ,see ,pausanias1 ix4 #i4 ,also ,erasmus1 ,adagia4 #bg ,a fragment from the ,protesilaus of ,euripides4 ,our ,it takes two to make a quarrel4 #bh ,see ,plutarch's ,lysander4 #bi ,or symposium1 where all sorts of liberties were taken4 #cj ,i have softened his phrase4 ,his actual words were very coarse1 and would naturally be resented by ,ptolemy4 ,see ,athenaeus1 #fba1 ,a4 #ca ,see ,iliad1 v4 #hc2 xvi4 #ccd2 xx1 #dgg4 #cb ,a fragment from the ,dictys of ,euripides4 #cc ,republ4 v4 #dfc1 ,f4 sq4 #cd ,cf4 ,shakespeare's ,winter ,tale1 ,act iii4 sc4 iii4 #ei-fc4 #ce ,as ,horace's father did4 ,see ,satires1 ,book i4 ,sat4 iv4 #aje-abi4 #cf ,what we call black sheep4 #cg ,from ,simonides4 ,cf4 ,seneca1 ,epist4 xlix4 ,punctum est quod vivimus1 et adhuc puncto minus4 #ch ,reading with ,wyttenbach1 ,greek3 hos ek logikes technes4 #ci ,like ,carker in ,dombey4 #dj ,compare the character of ,micio in the ,adelphi of ,terence4 #da ,this saying is assigned by ,diogenes ,laertius to ,pittacus4 #db ,compare ,plautus1 ,asinaria1 i4 l4 #gd4 ,argentum accepi3 dote imperum vendidi4 ,compare also our author1 ,whether ,vice is sufficient to cause ,unhappiness1 ,sec4 i4 #dc ,wyttenbach thinks this treatise is not ,plutarch's4 ,he bases his conclusion partly on external1 partly on internal1 grounds4 ,it is not quoted by ,stobaeus1 or any of the ancients1 before the fourteenth century4 ,and its style is not ,plutarch's2 it has many words foreign to ,plutarch3 it has nescio quid novum ac peregrinum1 ab illa ,plutarchea copia et gravitate diversum leve et inane4 ,certainly its matter is superior to its manner4 ,,on ,,love ,,to ,,one',s ,,offspring4 ,sec4 ,i4 ,appeals to foreign law-courts were first devised among the ,greeks through mistrust of one another's justice1 for they looked on justice as a necessity not indigenous among them4 ,is it not on much the same principle that the philosophers1 in regard to some of their questions1 owing to their variety of opinion1 have appealed to the brute creation as to a strange state1 and submitted the decision to their instincts and habits as not to be talked over and impartial8 ,or is it a general charge against human infirmity that1 having different opinions on the most necessary and important things1 we seek in horses and dogs and birds how to marry and beget and rear children1 as though we had no means of making our own nature known1 and appeal to the habits and instincts of the brute creation1 and call them in to bear witness against the many deviations from nature in our lives1 which from the first are confused and disorderly4 ,for among the brutes nature remains ever the same1 pure and simple1 but in men1 owing to reason and habit1 like oil in the hands of the perfumers1 being mixed up with many added opinions1 it becomes various and loses its original simplicity4 ,and let us not wonder that the brutes follow nature more closely than human beings1 for in that respect even they are outstripped by inanimate things1 which1 being dowered neither with imagination nor any appetite or inclination contrary to nature1 ever continue in the one path which nature has prescribed for them1 as if they were tied and bound4 ,but in brutes the gentleness of mood inspired by reason1 the subtlety1 the love of freedom1 are not qualities found in excess1 but they have unreasonable appetites and desires1 and act in a roundabout way within certain limits1 riding1 as it were1 at the anchor of nature1 and only going straight under bit and bridle4 ,but in man reason1 which is absolute master1 inventing different modes and fashions of life1 has left no plain or evident trace of nature4#dd ,sec4 ,,ii4 ,consider in their marriages how much the animals follow nature4 ,for they do not wait for any legislation about bachelor or late-married1 like the citizens of ,lycurgus and ,solon1 nor do they fear penalties for childlessness1 nor are they anxious for the jus trium liberorum1#de like many of the ,romans1 who only marry and have children for the privileges it bestows1 not to have heirs1 but to be qualified for succeeding themselves to inheritances4 ,then1 again1 the male animal does not go with the female at all times2 for its aim is not pleasure but procreation3 so in the season of spring1 the most appropriate time for such pairings1#df the female being submissive and tender attracts the male by her beautiful condition of body1 coming as she does from the dew and fresh pastures1 and when pregnant modestly retires and takes thought for the birth and safety of her offspring4 ,we cannot adequately describe all this1 but every animal exhibits for its young affection and forethought and endurance and unselfishness4 ,we call the bee wise1 and celebrate its making the yellow honey1#dg flattering it for its tickling sweetness2 but we neglect the wisdom and ingenuity of other creatures1 both as regards the birth and bringing up of their young4 ,for example1 the kingfisher after conception weaves its nest with the thorns of the marine needle1 making it round and oblong in shape like a fisherman's basket1 and after deftly and closely weaving it together1 subjects it to the action of the sea waves1 that its surface may be rendered waterproof by this plash and cement1 and it is hard for even iron or stone to break it4 ,and what is more wonderful still1 so symmetrically is the entrance of the nest adjusted to the kingfisher's shape and size1 that no beast either greater or smaller can enter it1 they even say that it does not admit the sea1 or even the very smallest things4 ,and cats1 when they breed1 very often let their kittens go out and feed1 and take them back into their entrails again4#dh ,and the bear1 a most savage and ugly beast1 gives birth to its young without shape or joints1 and with its tongue as with an instrument moulds its features1 so that it seems to give form as well as life to its progeny4 ,and the lion in ,homer1 whom the hunters meet in the wood with its whelps1 exulting in its strength1 which so frowns that it hides its eyes1#di does it not intend to bargain with the hunters for its whelps8 ,for universally the love of animals for their offspring makes timid ones bold1 and lazy ones energetic1 and greedy ones unselfish4 ,and so the bird in ,homer1 feeding its young with its beak1 with whatever it has captured1 even though it goes ill with itself1#ej nourishes its young at the cost of its own hunger1 and when the food is near its maw abstains from it1 and holds it tightly in its mouth1 that it may not gulp it down unawares4 ,and so a bitch bestriding her tender pups1 barks at a strange man1 and yearns for the fray1#ea making her fear for them a sort of second anger4 ,and partridges when they are pursued with their young let them fly on1 and1 contriving their safety1 themselves fly so near the sportsmen as to be almost caught1 and then wheel round1 and again fly back and make the sportsmen hope to catch them1 till at last1 having thus provided for the safety of their young1 they lead the sportsmen on a long way4 ,as to hens1 we see every day how they watch over their chicks1 dropping their wings over some1 and letting others climb on their backs1 or anywhere about them1 and clucking for joy all the time3 and though they fly from dogs and dragons when only afraid for themselves1 if they are afraid for their chicks they stand their ground and fight valiantly4 ,are we to suppose then that nature has only implanted these instincts in fowls and dogs and bears1 anxious only about their offspring1 to put us mortals out of countenance and to give us a bad name8 considering these examples for us to follow1 while disgrace justly attaches to our inhumanity1 for mankind only is accused of having no disinterested affection1 and of not knowing how to love except in regard to advantage4 ,for that line is greatly admired in the theatres1 ,man loves man only for reward1 and is the view of ,epicurus1 who thinks that the father so loves his son1 the mother her child1 children their parents4 ,whereas1 if the brutes could understand conversation1 and if anyone were to introduce horses and cows and dogs and birds into a common theatre1#eb and were to change the sentiment into neither do dogs love their pups1 nor horses their foals1 nor birds their young1 out of interest1 but gratuitously and by nature1 it would be recognized by the affections of all of them to be a true sentiment4 ,why it would be disgraceful1 great ,god1 that birth and travail and procreation should be gratis and mere nature among the beasts1 while among mankind they should be merely mercenary transactions6 ,sec4 ,,iii4 ,but such a statement is not true or worthy of credit4 ,for as nature1 in wild growths1 such as wild vines1 wild figs1 or wild olives1 makes the fruit imperfect and inferior to the fruit of cultivated trees1 so has she given to the brutes an imperfect affection for their kind1 one neither marked by justice nor going beyond commodity3 whereas to man1 a logical and social animal1 she has taught justice and law1 and honour to the gods1 and building of cities1 and philanthropy1 and has contributed the noble and goodly and fruitful seeds of all these in love to one's offspring1 thereby following the very first elements that are found in the construction of the body4 ,for nature is everywhere perfect and artistic and complete1 and1 to borrow the expression of ,erasistratus1 has nothing tawdry about her3 but one cannot adequately describe all the processes appertaining to birth1 nor would it be perhaps decent to pry too closely into such hidden matters1 and to particularize too minutely all their wondrous ingenuity4 ,but her contrivance and dispensation of milk alone is sufficient to prove nature's wonderful care and forethought4 ,for all the superfluous blood in women1 that owing to their languor and thinness of spirit floats about on the surface and oppresses them1 has a safety-valve provided by nature in the menses1 which relieve and cleanse the rest of the body1 and fit the womb for conception in due season4 ,but after conception nature stops the menses1 and arrests the flow of the blood1 using it as aliment for the babe in the womb1 until the time arrives for its birth1 and it requires a different kind of food4 ,at this stage the blood is most ingeniously changed into a supply of milk1 not diffused all over the body1 but externally in the breasts1 so that the babe can with its mouth imbibe the gentle and soothing nutriment4#ec ,but all these various processes of nature1 all this economy1 all this forethought1 would be useless1 had not nature also implanted in mothers love to their offspring and anxiety for their welfare4 ,for of all things1 that on the earth do breathe ,or creep1 man is by far the wretchedest4#ed ,and the poet's words are especially applicable to a newborn babe4 ,for there is nothing so imperfect1 so helpless1 so naked1 so shapeless1 so foul as a newborn babe3 to whom almost alone nature has given an impure outlet to the light of day3 being kneaded with blood1 and full of defilement1 and like one killed rather than born3 which no one would touch1 or lift up1 or kiss1 or embrace1 but from natural affection4 ,and that is why all the animals have their udders under the belly1 women alone have their breasts high on their bodies1 that they can lift up their babes to kiss1 to dandle1 and to fondle3 seeing that their bearing and rearing children comes not from necessity but love4 ,sec4 ,,iv4 ,refer the question to the ancient inhabitants of the earth1 to the first mothers and fathers4 ,there was no law ordering them to have families1 no expectation of advantage or return to be got out of them4 ,i should rather say that mothers would be likely to be hostile and bear malice to their babes1 owing to the great danger and pains of travail4 ,and women say the lines1 ,when the sharp pangs of travail seize on the pregnant woman1 then come to her aid the ,ilithyiae1 who help women in hard childbirth1 those daughters of ,hera1 goddesses of travail1#ee were not written by ,homer1 but by some ,homerid who had been a mother1 or was even then in the throes of travail1 and who vividly felt the sharp pain in her womb4 ,but the love to one's offspring implanted by nature1 moves and influences the mother even then3 in the very height of her throes1 she neglects not nor flees from her babe1 but turns to it and smiles at it1 and takes it up and caresses it1 though she derives no pleasure or utility from it1 but with pain and sorrow receives it1 warming it and fostering it in swaddling clothes1 with unintermittent assiduity both night and day4#ef ,what hope of gain or advantage had they in those days8 nay1 or even now8 for the hopes of parents are uncertain1 and have to be long waited for4 ,he who plants a vine in the spring equinox1 gleans its vintage in the autumnal equinox2 he who sows corn when the ,pleiads set1 reaps it when they rise2 cattle and horses and birds have produce at once fit for use2 whereas man's bringing up is toilsome1 his growth slow2 and as excellence flowers late1 most fathers die before their sons attain to fame4 ,neocles lived not to see ,themistocles' victory at ,salamis1 nor ,miltiades ,cimon's at the ,eurymedon1 nor did ,xanthippus hear ,pericles haranguing1 nor did ,aristo hear ,plato philosophizing1 nor did their fathers know of the triumphs of ,euripides and ,sophocles4 ,they heard them faltering in speech and lisping in syllables1 the poor parents saw their errors in revelling and drinking and love-affairs1 so that of all ,evenus'#eg lines1 that one alone is most remembered and quoted1 to a father a son is always a cause of fear or pain4 ,nevertheless1 parents do not cease to bring up sons1 even when they can least need them4 ,for it is ridiculous to suppose that the rich1 when they have sons1 sacrifice and rejoice that they will have people to take care of them and to bury them2 unless indeed they bring up sons from want of heirs2 as if one could not find or fall in with anyone who would be willing to have another's property6 ,why1 the sand on the sea shore1 and the dust1 and the wings of birds of varied note1 are less numerous than the number of would-be heirs4 ,for had ,danaus1 the father of fifty daughters1 been childless1 he would have had more heirs1 and of a different spirit4 ,for sons have no gratitude1 nor regard1 nor veneration for inheritance2 but take it as a debt2 whereas the voices of strangers which you hear round the childless man1 are like those lines in the play1 ,o ,people1 first bathe1 after one decision in the courts1 then eat1 drink1 gobble1 take the three-obol-piece4#eh ,and what ,euripides has said1 ,money finds friends for men1 and has the greatest power among mankind1 is not merely a general truth1 but is especially true in the case of the childless4 ,for those the rich entertain to dinner1 those great men pay court to1 to those alone orators give their services gratis4 ,a mighty personage is a rich man1 whose heir is unknown4 ,it has at any rate made many much loved and honoured1 whom the possession of one child would have made unloved and insignificant4 ,whence we see that there is no power or advantage to be got from children1 but that the love of them1 alike in mankind as among the animals1 proceeds entirely from nature4 ,sec4 ,v4 ,what if this natural affection1 like many other virtues1 is obscured by badness1 as a wilderness chokes a garden8 ,are we to say that man does not love himself by nature1 because many cut their throats or throw themselves down precipices8 ,did not ,oedipus put out his eyes8 ,and did not ,hegesias by his speeches make1 many of his hearers to commit suicide8#ei ,fatality has many different aspects4#fj ,but all these are diseases and maladies of the soul driving a man contrary to nature out of his wits3 as men themselves testify even against themselves4 ,for if a sow destroys one of its litter1 or a bitch one of its pups1 men are dejected and troubled1 and think it an evil omen1 and sacrifice to the gods to avert any bad results1 on the score that it is natural to all to love and cherish their offspring1 unnatural to destroy it4 ,for just as in mines the gold is conspicuous even though mixed up with earth1 so nature manifests plainly love to offspring even in instances of faulty habits and affections4 ,for when the poor do not rear their children1 it is from fear that if reared to man's estate they would be more than ought to be the case servile1 and have little culture1 and be debarred of all advantages3 so1 thinking poverty the worst of all evils1 they cannot bear to give it their children1 any more than they would some bad disease4#fa #dd ,much of this is very corrupt in the ,greek4 ,i have tried to get the best sense ,i could2 but it is very obscure4 ,certainly ,plutarch's style is often very harsh and crabbed4 #de ,the jus trium liberorum assigned certain privileges to the father of three children1 under the ,roman ,emperors4 ,frequent allusions are made to this law by the ancient writers4 #df ,compare ,lucretius1 i4 #aj-bj4 #dg ,a quotation from ,simonides4 #dh ,we are not bound to swallow all the ancients tell us4 ,credat ,judaeus ,apella6 #di ,iliad1 xvii4 #acd-acf4 #ej ,iliad1 ix4 #cbd4 ,quoted again in ,how one may be aware of one's ,progress in ,virtue1 ,sec4 #h4 #ea ,odyssey1 xx4 #ad1 #ae4 #eb ,a theatre1 that is1 in which animals and birds and human beings should meet in common4 #ec ,all that is said here about the milk1 the menses1 and the blood1 ,i have been obliged somewhat to condense and paraphrase4 ,the ancients sometimes speak more plainly than we can4 ,ever and anon one must pare down a phrase or word in translating an ancient author4 ,it is inevitable4 ,verbum sat sapienti4 #ed ,homer1 ,iliad1 xvii4 #ddf1 #ddg4 #ee ,ibid4 xi4 #bfi-bga4 #ef ,a fragment from ,euripides1 according to ,xylander4 #eg ,evenus of ,paros was an ,elegiac ,poet4 #eh ,aristophanes1 ,equites1 #ej1 #ea4 #ei ,see ,cicero ,tuscul4 i4 #cd4 #fj ,euripides1 ,alcestis1 #aaei2 ,helena1 #afhh2 ,andromache1 #abhd2 ,bacchae1 #achh4 #fa ,the discourse breaks off abruptly4 ,it is directed against the ,epicureans4 ,it throws ridicule on appealing to the affection of brutes for their offspring instead of appealing to human nature4 ,,on ,,love4 ,,flavianus ,,and ,,autobulus1 ,,the ,,openers ,,of ,,the ,,dialogue1 ,,are ,,brothers4 ,,the ,,other ,,speakers ,,are ,,their ,,father1 ,,daphnaeus1 ,,protogenes1 ,,pisias1 ,,and ,,others4 ,i4 ,flavianus4--,you say that it was on ,mount ,helicon1 ,autobulus1 that those conversations took place about ,love1 which you are now about to narrate to us at our request1 as you either wrote them down1 or at least remember them from frequently asking our father about them4 ,autobulus4--,it was on ,mount ,helicon among the ,muses1 ,flavianus1 when the people of ,thespiae were celebrating their ,festival to the ,god of ,love1 which they celebrate very magnificently and splendidly every five years to that ,god1 as also to the ,muses4 ,flavianus4--,do you know what all of us who have come to this audience intend to ask of you8 ,autobulus4--,no1 but ,i shall know if you tell me4 ,flavianus4--,remove from your discourse for this once the poet's meadows and shades1 and talk about ivy and yews1 and all other commonplaces of that kind that writers love to introduce1 with more zeal than discretion1 in imitation of ,plato's ,ilissus and the famous willow and the gentle slope of grass4#fb ,autobulus4--,my dear ,flavianus1 my narrative needs not any such exordium4 ,the occasion that caused the conversation simply demands a chorus for the action and a stage1 nothing else is wanting to the drama1 let us only pray to the ,mother of the ,muses to be propitious1 and give me memory for my narrative4 ,sec4 ,,ii4 ,long ago our father1 before we were born1 having lately married our mother1 had gone to sacrifice to the ,god of ,love1 in consequence of a dispute and variance that broke out among their parents1 and took our mother to the ,festival1 for she also had her part in the vow and sacrifice4 ,some of their intimate friends journeyed with them from the town where they lived1 and when they got to ,thespiae they found there ,daphnaeus the son of ,archidamus1 a lover of ,lysandra the daughter of ,simo1 and of all her suitors the one who stood highest in her favour1 and ,soclarus the son of ,aristio1 who had come from ,tithorea4 ,and there were there also ,protogenes of ,tarsus1 and ,zeuxippus from ,sparta1 strangers1 and my father said most of the most notable ,boeotians were there also4 ,for two or three days they went about the town in one another's company1 as it was likely they would do1 quietly carrying on philosophical discussions in the wrestling-schools and theatres3 after that1 to avoid a wearisome contest of harpers1 decided beforehand by canvassing and cabal1 most broke up their camp as if they had been in a hostile country1 and removed to ,mount ,helicon1 and bivouacked there with the ,muses4 ,in the morning they were visited by ,anthemion and ,pisias1 both men of good repute1 and very great friends of ,baccho1 who was surnamed the ,handsome1 and also rivals of one another somewhat through their affection for him4 ,now you must know that there was at ,thespiae a lady called ,ismenodora1 famous for her wealth and good family1 and of uncommon good repute for her virtuous life3 for she had been a widow some time without a breath of slander lighting upon her1 though she was young and good-looking4 ,as ,baccho was the son of a friend and crony of hers1 she had tried to bring about a marriage between him and a maiden who was her own relation1 but by frequently being in his company and talking to him she had got rather smitten with him herself4 ,and hearing much in his favour1 and often talking about him1 and seeing that many noble young men were in love with him1 she fell violently in love with him1 and1 being resolved to do nothing unbecoming to her fair fame1 determined to marry and live openly with him4 ,and the matter seeming in itself rather odd1 ,baccho's mother looked rather askance at the proposed matrimonial alliance as being too high and splendid for her son1 while some of his companions who used to go out hunting with him1 frightening him and flouting him with ,ismenodora's being rather too old for him1 really did more to break off the match than those who seriously opposed it4 ,and ,baccho1 being only a youth1 somehow felt a little ashamed at the idea of marrying a widow1 but1 neglecting the opinions of everybody else1 he submitted the decision as to the expediency of the marriage to ,pisias and ,anthemion1 the latter being his cousin1 though older than him1 and the former the gravest#fc of his lovers4 ,pisias objected to the marriage1 and upbraided ,anthemion with throwing the youth away on ,ismenodora4 ,anthemion replied that it was not well in ,pisias1 being a good fellow in other respects1 to imitate depraved lovers by shutting out his friend from house and marriage and wealth1 merely that he might enjoy the sight of him as long as possible naked and in all his virgin bloom at the wrestling-schools4 ,sec4 ,,iii4 ,to avoid getting estranged by provoking one another on the question1 they came and chose our father and his companions as umpires on the matter4 ,and of the other friends1 as if by concerted arrangement1 ,daphnaeus espoused the view of ,anthemion1 and ,protogenes the view of ,pisias4 ,and ,protogenes inveighing somewhat too freely against ,ismenodora1 ,daphnaeus took him up and said1 ,hercules1 what are we not to expect1 if ,protogenes is going to be hostile to love8 he whose whole life1 whether in work or at play1 has been devoted to love1 in forgetfulness of letters1 in forgetfulness of his country1 not like ,laius1 away from his country only five days1 his was only a torpid and land love3 whereas your love 'unfolding its swift wings1' flew over the sea from ,cilicia to ,athens1 merely to gaze at and saunter about with handsome boys4 ,for that was the original reason1 doubtless1 of ,protogenes' journey abroad4 ,sec4 ,,iv4 ,and some laughter ensuing1 ,protogenes replied1 ,do ,i really seem to you now to be hostile to love1 and not to be fighting for love against ungovernable lust1 which with most disgraceful acts and emotions assumes the most honourable of titles8 ,whereupon ,daphnaeus1 ,do you call the marriage and union of man and woman most disgraceful1 than which no holier tie exists nor ever did8 ,protogenes replied1 ,why1 as all this is necessary for the human race to continue1 our legislators do not act amiss in crying up marriage and eulogizing it to the masses1 but of genuine love there is not a particle in the woman's side of a house2#fd and ,i also say that you who are sweet on women and girls only love them as flies love milk1 and bees the honey-comb1 and butchers and cooks calves and birds1 fattening them up in darkness4#fe ,but as nature leads one to eat and drink moderately and sufficiently1 and excess in this is called gluttony and gormandizing1 so the mutual desires between men and women are natural2 but that headlong1 violent1 and uncontrollable passion for the sex is not rightly called love4 ,for love1 when it seizes a noble and young soul1 ends in virtue through friendship2 but these violent passions for women1 at the best1 aim only at carnal enjoyment and reaping the harvest of a beauteous prime1 as ,aristippus showed in his answer to one who told him ,lais loved him not1 ',no more1' he said1 'do meat and wine love me1 but ,i gladly enjoy both4'#ff ,for the end of passion is pleasure and fruition3 but love1 when it has once lost the promise of friendship1 will not remain and continue to cherish merely for beauty that which gives it pain1 where it gives no return of friendship and virtue4 ,you remember the husband in the play saying to his wife1 ',do you hate me8 ,i can bear that hatred very easily1 since of my dishonour ,i make money4' ,not a whit more really in love than this husband is the one1 who1 not for gain but merely for the sexual appetite1 puts up with a peevish and unsympathetic wife1 as ,philippides1 the comic poet1 ridiculed the orator1 ,stratocles1 ',you scarce can kiss her if she turns her back on you4' ,if1 however1 we ought to give the name of love to this passion1 then is it an effeminate and bastard love1 and like at ,cynosarges1#fg taking us to the woman's side of the house3 or rather as they say there is a genuine mountain eagle1 which ,homer called 'black1 and a bird of prey1' and there are other kinds of spurious eagles1 which catch fish and lazy birds in marshes1 and often in want of food emit an hungry wail3 so the genuine love is the love of boys1 a love not 'flashing with desire1' as ,anacreon said the love of maidens was1 nor 'redolent of ointment and sprightly1' but you will see it plain and without airs in the schools of the philosophers1 or perhaps in the gymnasiums and wrestling-schools1 keenly and nobly pursuing youths1 and urging on to virtue those who are well worthy of attention3 but that soft and stay-at-home love1 spending all its time in women's bosoms and beds1 always pursuing effeminate delights1 and enervated by unmanly1 unfriendly1 and unimpassioned pleasures1 we ought to condemn as ,solon condemned it3 for he forbade slaves to love boys or to anoint them with oil1 while he allowed them to associate with women4 ,for friendship is noble and refined1 whereas pleasure is vulgar and illiberal4 ,therefore1 for a slave to love boys is neither liberal or refined3 for it is merely the love of copulation1 as the love of women4 ,sec4 ,v4 ,protogenes was intending to go on at greater length1 when ,daphnaeus stopped him and said1 ,you do well1 by ,zeus1 to mention ,solon1 and we too may use him as the test of an amorous man4 ,does he not define such a one in the lines1 ',as long as you love boys in the glorious flower of their youth for their kisses and embraces4' ,and add to ,solon the lines of ,a,eschylus1 ',you did not disdain the honour of the thighs1 ,o thankless one after all my frequent kisses4'#fh ,for some laugh at them if they bid lovers1 like sacrificing priests and seers1 to inspect thighs and loins2 but ,i think this a mighty argument in behalf of the love of women4 ,for if the unnatural commerce with males does not take away or mar the amorous propensity1 much more likely is it that the natural love of women will end in friendship after the favour4 ,for1 ,protogenes1 the yielding of the female to the male was called by the ancients the favour4 ,thus ,pindar says ,hephaestus was the son of ,hera 'without any favours'3#fi and ,sappho1 addressing a girl not yet ripe for marriage1 says to her1 ',you seemed to me a little girl1 too young for the favour4' ,and someone asks ,hercules1 ',did you obtain the girl's favour by force or by persuasion8' ,but the love of males for males1 whether rape or voluntary--pathicks effeminately submitting1 to use ,plato's words1 'to be treated bestially'--is altogether a foul and unlovely favour4 ,and so ,i think ,solon wrote the lines quoted above 'in his hot youth1' as ,plato puts it2 but when he became older wrote these other lines1 ',now ,i delight in ,cyprus-born ,aphrodite1 and in ,dionysus1 and in the ,muses3 all these give joys to men'3 as if1 after the heat and tempest of his boyish loves1 he had got into a quiet haven of marriage and philosophy4 ,but indeed1 ,protogenes1 if we look at the real facts of the case1 the love for boys and women is really one and the same passion3 but if you wish in a disputatious spirit to make any distinction1 you will find that this boy-love goes beyond all bounds1 and1 like some late-born and ill-begotten bastard brat1 seeks to expel its legitimate brother the older love1 the love of women4 ,for indeed1 friend1 it is only yesterday or the day before1 since the strippings and exposures of the youths in the gymnasiums1 that this boy-love crept in1 and gently insinuated itself and got a footing1 and at last in a little time got fully-fledged in the wrestling-schools1 and has now got fairly unbearable1 and insults and tramples on conjugal love1 that love that gives immortality to our mortal race1 when our nature has been extinguished by death1 kindling it again by new births4 ,and this boy-love denies that pleasure is its aim3 for it is ashamed and afraid to confess the truth3 but it needs some specious excuse for the liberties it takes with handsome boys in their prime3 the pretext is friendship and virtue4 ,so your boy-lover wallows in the dust1 bathes in cold water1 raises his eyebrows1 gives himself out for a philosopher1 and lives chaste abroad because of the law3 but in the stillness of night ',sweet is the ripe fruit when the guard's withdrawn4'#gj ,but if1 as ,protogenes says1 there is no carnal intercourse in these boy-familiarities1 how is it ,love1 if ,aphrodite is not present1 whom it is the destiny of ,love to cherish and pay court to1 and to partake of just as much honour and power as she assigns to him8 ,but if there is any ,love without ,aphrodite1 as there is drunkenness without wine in drinks made from figs and barley1 the disturbing it will be fruitless and without effect1 and surfeiting and disgusting4 ,sec4 ,,vi4 ,at the conclusion of this speech1 it was clear that ,pisias was vexed and indignant with ,daphnaeus2 and after a moment's silence he began3 ,o ,hercules6 what levity and audacity for men to state that they are tied to women as dogs to bitches1 and to banish the god of ,love from the gymnasiums and public walks1 and light of day and open intercourse1 and to restrict him to brothels#ga and philtres and incantations of wanton women3 for to chaste women1 ,i am sure1 it belongs not either to love or be loved4 ,at this point our father told me he interposed1 and took ,protogenes by the hand1 and said to him3 ',this word of yours rouses the ,argive host1' and of a verity ,pisias makes us to side with ,daphnaeus by his extravagant language1 charging marriage with being a loveless intercourse1 and one that has no participation in divine friendship1 although we can see that it is an intercourse1 if erotic persuasion and favour fail1 that cannot be restrained by shame and fear as by bit and bridle4 ,thereupon ,pisias said1 ,i care little about his arguments2 but ,i see that ,daphnaeus is in the same condition as brass3 for1 just as it is not worked upon so much by the agency of fire as by the molten and liquid brass fused with it1 so is he not so much captivated by the beauty of ,lysandra as by his association with one who is the victim of the gentle passion2 and it is plain that1 if he doesn't take refuge with us1 he will soon melt away in the flame altogether4 ,but ,i see1 what ,anthemion would very much like1 that ,i am offending the ,court1 so ,i stop4 ,you amuse us1 said ,anthemion3 but you ought from the first to have spoken to the point4 ,sec4 ,,vii4 ,i say then1 continued ,pisias1 and give it out boldly1 as far as ,i am concerned1 let every woman have a lover2 but we ought to guard against giving the wealth of ,ismenodora to ,baccho1 lest1 if we involve him in so much grandeur and magnificence1 we unwittingly lose him in it1 as tin is lost in brass4 ,for if the lad were to marry quite a plain and insignificant woman1 it would be great odds whether he would keep the upper hand1 as wine mixed with water2 and ,ismenodora seems already marked out for sway and command2 for otherwise she would not have rejected such illustrious and wealthy suitors to woo a lad hardly yet arrived at man's estate1 and almost requiring a tutor still4 ,and therefore men of sense prune the excessive wealth of their wives1 as if it had wings that required clipping2 for this same wealth implants in them luxury1 caprice1 and vanity1 by which they are often elated and fly away altogether3 but if they remain1 it would be better to be bound by golden fetters1 as in ,ethiopia1 than to a woman's wealth4 ,sec4 ,,viii4 ,here ,protogenes put in1 ,you say nothing about the risk we run of unseasonably and ridiculously reversing the well-known advice of ,hesiod3 ',if seasonable marriage you would make1 ,let about thirty be the bridegroom's age1 ,the bride be in the fifth year of her womanhood3'#gb if we thus marry a lad hardly old enough for marriage to a woman so many years older1 than himself1 as dates and figs are forced4 ,you will say she loves him passionately3 who prevents her1 then1 from serenading at his doors1 singing her amorous ditty1 putting garlands on his statues1 and wrestling and boxing with her rivals in his affections8 ,for all these are what people in love do4 ,and let her lower her eyebrows1 and give up the airs of a coquette1 and assume the appearance of those that are deeply smitten4 ,but if she is modest and chaste1 let her decorously stay at home and await there her lovers and sweethearts2 for any sensible man would be disgusted and flee from a woman who took the initiative in love1 far less would he be likely to marry her after such a barefaced wooing4 ,sec4 ,,ix4 ,when ,protogenes had done speaking1 my father said1 ,do you see1 ,anthemion1 that they force us to intervene again1 who have no objection to dance in the retinue of conjugal ,love8 ,i do1 said ,anthemion1 but pray defend ,love at some length1 as you are on his side1 and moreover come to the rescue of wealth1#gc with which ,pisias seeks to scare us4 ,thereupon my father began1 ,what on earth will not be brought as a charge against a woman1 if we are to reject ,ismenodora because she is in love and has money8 ,granted she loves sway and is rich8 ,what then1 if she is young and handsome8 ,and what if she plumes herself somewhat on the lustre of her race8 ,have not chaste women often something of the morose and peevish in their character almost past bearing8 ,do they not sometimes get called waspish and shrewish by virtue of their very chastity8 ,would it be best then to marry off the street some ,thracian ,abrotonus1 or some ,milesian ,bacchis1 and seal the bargain by the present of a handful of nuts8 ,but we have known even such turn out intolerable tyrants1 ,syrian flute-girls and ballet-dancers1 as ,aristonica1 and ,oenanthe with her tambourine1 and ,agathoclea1 who have lorded it over kings' diadems4#gd ,why ,syrian ,semiramis was only the servant and concubine of one of king ,ninus's slaves1 till ,ninus the great king seeing and falling in love with her1 she got such power over him that she thought so cheap of him1 that she asked to be allowed one day to sit on the royal throne1 with the royal diadem on her head1 and to transact state affairs4 ,and ,ninus having granted her permission1 and having ordered all his subjects to obey her as himself1 she first gave several very moderate orders to make trial of the guards2 but when she saw that they obeyed her without the slightest hesitation1 she ordered them to seize ,ninus and put him in fetters1 and at last put him to death2 and all her commands being obeyed1 she ruled over ,asia for a long time with great lustre4 ,and was not ,belestiche a foreign woman off the streets1 although at ,alexandria she has shrines and temples1 with an inscription as ,aphrodite ,belestiche1 which she owes to the king's love8 ,and she who has in this very town#ge a temple and rites in common with ,eros1 and at ,delphi stands in gold among kings and queens1 by what dowry got she her lovers8 ,but just as the lovers of ,semiramis1 ,belestiche1 and ,phryne1 became their prey unconsciously through their weakness and effeminacy1 so on the other hand poor and obscure men1 having contracted alliances with rich women of rank1 have not been thereby spoilt nor merged their personality1 but have lived with their wives on a footing of kindness1 yet still kept their position as heads of the house4 ,but he that abases his wife and makes her small1 like one who tightens the ring on a finger too small for it fearing it will come off1#gf is like those who cut their mares' tails off and then take them to a river or pond to drink1 when they say that sorrowfully discerning their loss of beauty these mares lose their self-respect and allow themselves to be covered by asses4#gg ,to select a wife for wealth rather than for her excellence or family is dishonourable and illiberal2 but it is silly to reject wealth when it is accompanied by excellence and family4 ,antigonus indeed wrote to his officer who had garrisoned ,munychia#gh to make not only the collar strong but the dog lean1 that he might undermine the strength of the ,athenians2 but it becomes not the husband of a rich or handsome woman to make his wife poor or ugly1 but by his self-control and good sense1 and by not too extravagantly showing his admiration for her1 to exhibit himself as her equal not her slave1 and 7to borrow an illustration from the scales7 to add just so much weight to his character as shall over-balance her1 yet only just4 ,moreover1 both ,ismenodora and ,baccho are of a suitable age for marriage and procreation of children2 ,ismenodora1 ,i hear1 is still in her prime1 and 7here my father smiled slily at ,pisias7 she is certainly not a bit older than her rivals1 and has no grey hairs1 as some of those who consort with ,baccho have4 ,and if their union is seasonable1 who knows but that she may be a better partner for him than any young woman8 ,for young couples do not blend and mix well together1 and it takes a long time and is not an easy process for them to divest themselves of their pride and spirit1 and at first there's a good deal of dirty weather and they don't pull well together1 and this is oftenest the case when there's love on both sides1 and1 just as a storm wrecks the ship if no pilot is on board1 so their marriage is trouble and confusion1 neither party knowing how either to rule or to give way properly4 ,and if the baby is under the nurse1 and the boy under the master1 and the lad under the master of the gymnasium1 and the youth under his lover1 and the full-grown man under the law and magistrate1 and no one is his own master and exempt from obedience to someone1 what wonder would it be if a sensible woman rather older than her husband would direct well the life of a young man1 being useful to him by reason of her superior wisdom1 and acceptable to him for her sweetness and gentleness8 ,and to sum up the whole matter1 said he1 we ,boeotians ought to revere ,hercules1 and so find no fault in any inequality of age in marriages1 seeing that he gave his own wife ,megara in marriage to ,iolaus1 though he was only sixteen and she three-and-thirty4#gi ,sec4 ,x4 ,as the conversation was going on1 our father said that a friend of ,pisias came galloping up from the town to report an act of marvellous audacity4 ,ismenodora1 it appears1 thinking ,baccho had no personal dislike to the match1 but only stood in awe of his friends who tried to dissuade him from it1 determined that she would not let the young fellow slip through her fingers4 ,accordingly1 she sent for the most active and intimate#hj of her male friends1 and for some of her female cronies1 and instructed them as to what part they should play1 and waited for the hour when ,baccho was accustomed regularly to pass by her house on his way to the wrestling-school4 ,and as he passed by on this occasion with two or three of his companions1 anointed for the exercise1 ,ismenodora met him at the door and just touched his cloak1 and her friends rushed out all together and prettily seized the pretty fellow as he was in his cloak and jersey1#ha and hurried him into the house and at once locked the doors4 ,and the women inside at once divested him of his cloak and put on him a bridal robe2 and the servants ran about the town and put olive wreaths and laurel garlands at the doors of ,baccho's house as well as ,ismenodora's1 and a flute-girl went up and down the street playing and singing the wedding-song4 ,and some of the inhabitants of ,thespiae and the strangers laughed1 others were indignant and tried to make the superintendents of the gymnasium move in the matter1 for they have great power in ,thespiae over the youths1 and pay great attention to their actions4 ,and now there was no more talk about the sports1 but everyone left the theatre for the neighbourhood of ,ismenodora's house1 and there stood in groups talking and disputing about what had happened4 ,sec4 ,,xi4 ,now when ,pisias' friend had come up like an aide-de-camp in war1 bloody with spurring1 fiery red with haste1 to report this news that ,ismenodora had seized ,baccho1 my father said that ,zeuxippus smiled1 and being a great lover of ,euripides repeated the line1 ,lady1 though rich1 thou hast thy sex's feelings4 ,but ,pisias jumped up and cried out1 ,ye gods1 what will be the end of license like this which will overthrow our town8 ,already we are fast tending to lawlessness through our independence4 ,and yet it is perhaps ridiculous to be indignant about law and justice1 when nature itself is trampled upon by being thus subjected to women8 ,saw even ,lemnos ever the like of this8#hb ,let us go1 he continued1 let us go and hand over to the women the gymnasium and council-hall1 if the townsmen have lost all their nerve4 ,pisias then left the company1 and ,protogenes went with him1 partly sympathizing with his indignation1 but still endeavouring to cool him4 ,and ,anthemion said1 ',twas a bold deed and certainly does savour somewhat of ,lemnos--,i own it now we are alone--this ,ismenodora must be most violently in love4 ,hereupon ,soclarus said1 with a sly smile1 ,you don't think then that this rape and detention was an excuse and stratagem on the part of a wily young man to escape from the clutches of his lovers1 and fly of his own volition to the arms of a rich and handsome widow8 ,pray don't say so1 ,soclarus1 said ,anthemion1 pray don't entertain any such suspicions of ,baccho1 for even if he were not by nature most simple and naive1 he would not have concealed the matter from me to whom he divulges all his secrets1 especially as he knows that ,i have always been very anxious he should marry ,ismenodora4 ,but as ,heraclitus says truly1 ,it is more difficult to control love than anger2 for whatever love has a fancy to1 it will buy even at the cost of life1 money1 and reputation4 ,who lives a more quiet life in our town than ,ismenodora8 ,when did ever any ugly rumour attach itself to her8 ,when did ever any breath of suspicion sully her house8 ,some divine inspiration1 beyond human calculation1 seems now to have possessed her4 ,sec4 ,,xii4 ,then ,pemptides laughed and said1 ,of course you know that there is a certain disease of the body called the sacred disease4#hc ,it is no wonder1 therefore1 if some call the greatest and most insane passion of the soul sacred and divine4 ,however1 as in ,egypt ,i once saw two neighbours disputing when a serpent passed by them on the road1 both calling it a good omen1 but each claiming the blessing as his alone2 so seeing lately that some of you drag ,love to the men's apartments1 while others confine it to the women's side of the house1 while all of you regard it as a divine and superlative blessing1 ,i do not wonder1 since it is a passion that has such power and honour1 that those who ought to banish it from every quarter and clip its wings do themselves add to its influence and power4 ,and hitherto ,i held my peace1 for ,i saw that the discussion turned rather on private than public interests1 but now that we have got rid of ,pisias1 ,i would gladly hear from you to what they had an eye who first called ,love a god4 ,sec4 ,,xiii4 ,just as ,pemptides had left off1 and our father was about to answer his question1 another messenger came from the town1 sent by ,ismenodora to summon ,anthemion1 for the tumult had increased1 and there was a difference of opinion between the superintendents of the gymnasium1 one thinking they ought to demand the liberation of ,baccho1 the other thinking they ought not to interfere4 ,anthemion got up at once and went off4 ,and our father1 addressing ,pemptides especially1 said1 ,you seem to me1 my dear ,pemptides1 to be handling a great and bold matter1 or rather to be discussing things that ought not to be discussed1 in asking for a reason in each case for our opinion about the gods4 ,our ancient and hereditary faith is sufficient1 a better argument than which we cannot either utter or find1 ',not e'en if wisdom in our brains resides2'#hd but if this common foundation and basis of all piety be disturbed1 and its stability and time-honoured ideas be unsettled1 it becomes undermined and is suspected by everybody4 ,you have heard1 of course1 what hot water ,euripides got into1 when he wrote at the beginning of his ',melanippe1' ',zeus1 whosoe'er he is1 ,i do not know ,except by hearsay1'#he but if he changed the opening line1 he had confidence1 it seems1 that his play would go down with the public uncommonly well1#hf so he altered it into ',zeus the divine1 as he is truly called4'#hg ,and what difference is there between calling in question the received opinion about ,zeus or ,athene1 and that about ,love8 ,for it is not now for the first time that ,love asks for an altar and sacrifices1 nor is he a strange god introduced by foreign superstition1 as some ,attis or ,adonis1 furtively smuggled in by hermaphrodites and women1 and secretly receiving honours not his own1 to avoid an indictment among the gods for coming among them under false pretences4 ,and when1 my friend1 you hear the words of ,empedocles1 ',friendship is there too1 of same length and breadth1 ,but with the mind's eye only can you see it1 ,till with the sight your very soul is thralled1' you must suppose that they refer to ,love4 ,for this god is invisible1 but to be extolled by us as one of the very oldest gods4 ,and if you demand proofs about every one of the gods1 laying a profane hand on every temple1 and bringing a learned doubt to every altar1 you will scrutinize and pry into everything4 ,but we need not go far to find ,love's pedigree4 ',see you how great a goddess ,aphrodite is8 ,she 'tis that gave us and engendered ,love1 ,whereof come all that on the earth do live4'#hh ,and so ,empedocles calls ,aphrodite ,life-giving1#hi and ,sophocles calls her ,fruitful1 both very appropriate epithets4 ,and though the wonderful act of generation belongs to ,aphrodite only1 and ,love is only present in it as a subordinate1 yet if he be absent the whole affair becomes undesirable1 and low1 and tame4 ,for a loveless coition brings only satiety1 as the satisfaction of hunger and thirst1 and has nothing noble resulting from it1 whereas by ,love ,aphrodite removes the cloying element in pleasure1 and produces harmonious friendship4 ,and so ,parmenides declares ,love to be the oldest of the creations of ,aphrodite1 writing in his ,cosmogony1 ',of all the gods first ,love she did contrive4' ,but ,hesiod1 more naturally in my opinion1 makes ,love the most ancient of all1 so that all things derive their existence from him4#ij ,if we then deprive ,love of his ancient honours1 those of ,aphrodite will be lost also4 ,for we cannot argue that1 while some revile ,love1 all spare ,aphrodite1 for on the same stage we hear of ,love1 ',love is an idle thing and for the idle3'#ia and again of ,aphrodite1 ',cypris1 my boys1 is not her only name1 ,for many names has she4 ,she is a hell1 ,a power remorseless1 nay a raging madness4'#ib ,just as in the case of the other gods there is hardly one that has not been reviled1 or escaped the scurrility of ignorance4 ,look1 for example1 at ,ares1 who may be considered as it were the counterpart of ,love1 what honours he has received from men1 and again what abuse1 as ',ares is blind1 ye women1 has no eyes1 ,and with his pig's snout roots up all good things4'#ic ,and ,homer calls him 'blood-stained' and 'fickle4'#id ,and ,chrysippus brings a grievous charge against him1 in defining his name to mean destroyer1#ie thereby giving a handle to those who think that ,ares is only the fighting1 wrangling1 and quarrelsome instinct among mankind4 ,others again will tell us that ,aphrodite is simply desire1 and ,hermes eloquence1 and the ,muses the arts and sciences1 and ,athene wisdom4 ,you see what an abyss of impiety opens up before us1 if we describe each of the gods1 as only a passion1 a power1 or a virtue6 ,sec4 ,,xiv4 ,i see it1 said ,pemptides1 and it is impious either to make the gods passions1 or to do just the contrary1 and make the passions gods4 ,what then8 said my father1 do you consider ,ares a god1 or only a human passion8 ,and ,pemptides1 answering that he looked on ,ares as god of the passionate and manly element in mankind1 ,what1 cried my father1 shall the passionate and warlike and antagonistic instincts in man have a god1 but the affectionate and social and clubable have none8 ,shall ,ares1 under his names of ,enyalius and ,stratius1 preside over arms and war and sieges and sacks of cities1 and shall there be no god to witness and preside over1 to direct and guide1 conjugal affection1 that friendship of closest union and communion8 ,why even those who hunt gazelles and hares and deer have a silvan deity who harks and halloos them on1 for to ,aristaeus#if they pay their vows when in pitfalls and snares they trap wolves and bears1 ',for ,aristaeus first set traps for animals4' ,and ,hercules invoked another god1 when he was about to shoot at the bird1 as the line of ,a,eschylus shows1 ',hunter ,apollo1 make my bolt go straight6'#ig ,and shall no god or good genius assist and prosper the man who hunts in the best chase of all1 the chase of friendship8 ,for ,i cannot for my part1 my dear ,daphnaeus1 consider man a less beautiful or important plant than the oak1 or sacred olive1 or the vine which ,homer glorifies1#ih seeing that man too has his growth and glorious prime alike of soul and body4 ,sec4 ,,xv4 ,then said ,daphnaeus1 ,in the name of the gods1 who thinks differently8 ,all those certainly must1 answered my father1 who think that the gods care only about ploughing and planting and sowing4 ,have they not ,nymphs attending upon them1 called ,dryads1 'whose age is coeval with the trees they live in3 and ,dionysus the mirth-giving does he not increase the yield of the trees1 the sacred splendour of ,autumn1' as ,pindar says8#ii ,and if they care about all this1 is there no god or genius who is interested in the nurture and growth of boys and youths in all their glorious flower8 is there no one that cares that the growing man may be upright and virtuous1 and that the nobility of his nature may not be warped and corrupted1 either through want of a guardian or by the depravity of those he associates with8 ,is it not monstrous and thankless to say so1 seeing that we enjoy the divine bounty1 which is dealt out to us richly1 and never abandons us in our straits8 ,and yet some of these same straits have more necessity than beauty4 ,for example1 our birth1 in spite of the unpleasant circumstances attending it1 is witnessed by the divine ,ilithyia and ,artemis3 and it would be better not to be born at all than to become bad through want of a good guardian and guide4 ,moreover in sickness the god who is over that province does not desert us1 nor even in death3 for even then there is a conductor and guide for the departed1 to lay them to sleep1 and convey their souls to ,hades1#ajj as the poet says1 ',night bore me not to be lord of the lyre1 ,nor to be seer1 or healer of diseases1 ,but to conduct the souls of the departed4' ,and yet these duties involve much unpleasantness1 whereas we cannot mention a holier work1 nor any struggle or contest more fitting for a god to attend and play the umpire in1 than the guidance of the young and beautiful in the prosecution of their love-affairs4 ,for there is here nothing of an unpleasant nature1 no compulsion of any kind1 but persuasion and grace1 truly making toil sweet and labour delightful1 lead the way to virtue and friendship1 and do not arrive at that desired goal without the deity1 for they have as their leader and lord no other god than ,love1 the companion of the ,muses and ,graces and ,aphrodite4 ,for ,love 'sowing in the heart of man the sweet harvest of desire1' to borrow the language of ,melanippides1 mixes the sweetest and most beautiful things together4 ,but perhaps you are of a different opinion1 ,zeuxippus4 ,sec4 ,,xvi4 ,not ,i1 by ,zeus1 replied ,zeuxippus4 ,to have a different opinion would be ridiculous4 ,then1 continued my father1 is it not also ridiculous1 if there are four kinds of friendship1 for so the ancients distinguished1 the natural first1 the second that to one's kindred1 the third that to one's companions1 the fourth the friendship of love1 and each of the first three have a god as patron1 either a god of friendship1 or a god of hospitality1 or a god of the family1 or a god of the race1#aja whereas the friendship of love only1 as something altogether unholy1 is left without any patron god1 and that1 too1 when it needs most of all attentive direction8 ,it is1 said ,zeuxippus1 highly ridiculous4 ,my father continued1 ,the language of ,plato is very suggestive here1 to make a slight digression4 ,one kind of madness 7he says7 is conveyed to the soul from the body through certain bad temperaments or mixtures1 or through the prevalence of some noxious spirit1 and is harsh1 difficult to cure1 and baneful4 ,another kind of madness is not uninspired or from within1 but an afflatus from without1 a deviation from sober reason1 originated and set in motion by some higher power1 the ordinary characteristic of which is called enthusiasm4 ,for1 as one full of breath is called ,greek3 empnoos1 and as one full of sense is called ,greek3 emphron1 so the name enthusiasm is given to the commotion of the soul caused by some ,divine agency4#ajb ,thus there is the prophetic enthusiasm which proceeds from ,apollo1 and the ,bacchic enthusiasm which comes from ,dionysus1 to which ,sophocles alludes where he says1 ',dance with the ,corybantes2' for the rites of ,cybele and ,pan have great affinities to the orgies of ,bacchus4 ,and the third madness proceeds from the ,muses1 and possesses an impressionable and pure soul1 and stirs up the poetry and music in a man4 ,as to the martial and warlike madness1 it is well known from what god it proceeds1 namely1 ,ares1 'kindling tearful war1 that puts an end to the dance and the song1 and exciting civic strife4'#ajc ,there remains1 ,daphnaeus1 one more kind of madness in man1 neither obscure nor tranquil1 as to which ,i should like to ask ,pemptides here1 ',what god it is that shakes the fruitful thyrsus8' ,i refer to that love-fury for modest boys and chaste women1 which is far the keenest and fiercest passion of all4 ,for have you not observed how the soldier1 when he lays aside his arms1 ceases from his warlike fury1 as the poet says1 ',then from him ,right gladly did his squires remove the armour1'#ajd and sits down a peaceful spectator of others8#aje ,the ,bacchic and ,corybantic dances one can also modulate and quell1 by changing the metre from the trochaic and the measure from the ,phrygian4 ,similarly1 too1 the ,pythian priestess1 when she descends from her tripod1 possesses her soul in peace4 ,whereas the love-fury1 when once it has really seized on a man and inflamed him1 can be laid by no ,muse1 no charm or incantation1 no change of place2 but present they burn1 absent they desire1 by day they follow their loves about1 by night they serenade them1 sober call for them1 and drunken sing about them4 ,and he who said that poetic fancies1 owing to their vividness1 were dreams of people awake1 would have more truly spoken so of the fancies of lovers1 who1 as if their loves were present1 converse with them1 greet them1 chide them4 ,for sight seems to paint all other fancies on a wet ground1 so soon do they fade and recede from the memory1 but the images of lovers1 painted by the fancy as it were on encaustic tiles1 leave impressions on the memory1 that move1 and live1 and speak1 and are permanent for all time4 ,the ,roman ,cato1 indeed1 said that the soul of the lover resided in the soul of the loved one1 and ,i should extend the remark to the appearance1 the character1 the life1 and the actions1 conducted by which he travels a long journey in a short time1 as the ,cynics say they have found a short cut and1 as it were1 forced march to virtue1 for there is also a short cut to friendship and love when the god is propitious4 ,to sum up1 the enthusiasm of lovers is not a thing uninspired1 and the god that guides and governs it is none other than the god whose festival we are now keeping1 and to whom we are now sacrificing4 ,nevertheless1 as we judge of a god mainly from his power and usefulness 7as among human advantages we reckon and call these two the most divine1 dominion and virtue71 it is high time to consider1 before we proceed any further1 whether ,love yields to any of the gods in power4 ,certainly1 as ,sophocles says1 ',wonderful is the power which the ,cyprian ,queen exerts so as always to win the victory3'#ajf great also is the might of ,ares2 and in some sort we see the power of all the other gods divided among these two2 for ,aphrodite has most intimate connection with the beautiful1 and ,ares is in our souls from the first to combat against the sordid1 to borrow the idea of ,plato4 ,let us consider1 then1 to begin with1 that the venereal delight can be purchased for six obols1 and that no one ever yet put himself into any trouble or danger about it1 unless he was in love4 ,and not to mention here such famous courtesans as ,phryne or ,lais1 ,gnathaenium1 'kindling her lamp at evening time1' on the look-out for lovers and inviting them1 is often passed by2 'yet1 if some sudden whiff arise' of mighty love and desire1 it makes this very delight seem equal to the fabled wealth of ,tantalus and his domains4 ,so feeble and cloying is the venereal indulgence1 if ,love inspires it not4 ,and you will see this more plainly still from the following consideration4 ,many have allowed others to share in their venereal enjoyments1 prostituting not only their mistresses but their wives1 like that ,roman ,galba1 who used to ask ,maecenas to dinner1 and when he saw from his nods and winks that he had a mind to do with his wife1 turned his head gently aside as if asleep2 but when one of his slaves came up to the table and stole some wine1 his eyes were wide open enough1 and he said1 ',villain1 don't you know that ,i am asleep only for ,maecenas8'#ajg ,but this is not perhaps so strange1 considering ,galba was a buffoon4 ,but at ,argos ,nicostratus and ,phayllus were great political rivals3 so when ,king ,philip visited that city1 ,phayllus thought if he prostituted his wife1 who was very handsome1 to the ,king1 he would get from him some important office or place4 ,and ,nicostratus getting wind of this1 and walking about the doors of ,phayllus' house with some of his servants on the qui vive1 ,phayllus made his wife put on men's boots1 and a military cloak1 and a ,macedonian broad-brimmed hat1 and so smuggled her into the ,king1 without being detected1 as one of the ,king's young men4 ,but1 of all the multitude of lovers1 did you ever hear of one that prostituted his boy-love even for the honours of ,zeus8 ,i think not4 ,why1 though no one will generally either speak or act against tyrants1 many will who find them their rivals and are jealous about their handsome minions4 ,you must have heard how ,aristogiton of ,athens1 and ,antileon of ,metapontum1 and ,melanippus of ,agrigentum1 rose not against tyrants1 although they saw how badly they managed affairs1 and what drunken tricks they played1 yet1 when they attempted the chastity of their boy-loves1 they retaliated on them1 jeoparding their lives1 as if they were defending the inviolability of temples and sanctuaries4 ,it is also recorded that ,alexander wrote to ,theodoras1 the brother of ,proteas1 ',send me your singing-girl1 unless you love her yourself1 and ,i will give you ten talents2' and when ,antipatridas1 one of his companions1 came to revel with him1 bringing with him a female harper1 he fancied the girl not a little1 and asked ,antipatridas if he cared very much about her4 ,and when he replied that he did immensely1 ,alexander said1 ',plague take you1' but nevertheless abstained from touching the girl4 ,sec4 ,,xvii4 ,consider also how ,love excels in warlike feats1 and is by no means idle1 as ,euripides called him1#ajh nor a carpet-knight1 nor 'sleeping on a maiden's soft cheeks4'#aji ,for a man inspired by ,love needs not ,ares to help him when he goes out as a warrior against the enemy1 but at the bidding of his own god is 'ready' for his friend 'to go through fire and water and whirlwinds4' ,and in ,sophocles' play1#aaj when the sons of ,niobe are being shot at and dying1 one of them calls out for no helper or assister but his lover4 ,and you know of course how it was that ,cleomachus the ,pharsalian fell in battle8 ,we certainly don't1 said ,pemptides and those near him1 but we should very much like to4 ,well1 said my father1 the tale's worth hearing4 ,when the war between the ,eretrians and ,chalcidians was at its height1 ,cleomachus had come to aid the latter with a ,thessalian force2 and the ,chalcidian infantry seemed strong enough1 but they had great difficulty in repelling the enemy's cavalry4 ,so they begged that high-souled hero ,cleomachus to charge the ,eretrian cavalry first4 ,and he asked his boy-love1 who was by1 if he would be a spectator of the fight1 and he saying he would1 and affectionately kissing him and putting his helmet on his head1 ,cleomachus with a proud joy put himself at the head of the bravest of the ,thessalians1 and charged the enemy's cavalry with such impetuosity that he threw them into disorder and routed them2 and the ,eretrian infantry also fleeing in consequence1 the ,chalcidians won a splendid victory4 ,however1 ,cleomachus got killed1 and they show his tomb in the market-place at ,chalcis1 over which a huge pillar stands to this day1 and whereas before that the people of ,chalcis had censured boy-loves1 from that time forward they preferred that kind of love to the normal love4 ,aristotle gives a slightly different account1 namely1 that this ,cleomachus came not from ,thessaly1 but from ,chalcis in ,thrace1 to the help of the ,chalcidians in ,euboea2 and that that was the origin of the song in vogue among the ,chalcidians1 ',ye boys1 who come of noble sires and beauteous are in face1 ,grudge not to give to valiant men the joy of your embrace3 ,for ,love that does the limbs relax combined with bravery ,in the ,chalcidian cities has fame that ne'er shall die4' ,but according to the account of the poet ,dionysius1 in his ',causes1'#aaa the name of the lover was ,anton1 and that of the boy-love was ,philistus4 ,and among you ,thebans1 ,pemptides1 is it not usual for the lover to give his boy-love a complete suit of armour when he is enrolled among the men8 ,and did not the erotic ,pammenes change the disposition of the heavy-armed infantry1 censuring ,homer as knowing nothing about love1 because he drew up the ,achaeans in order of battle in tribes and clans1 and did not put lover and love together1 that so ',spear should be next to spear1 helmet to helmet1'#aab seeing that ,love is the only invincible general4#aac ,for men in battle will leave in the lurch clansmen and friends1 aye1 and parents and sons1 but what warrior ever broke through or charged through lover and love1 seeing that even when there is no necessity lovers frequently display their bravery and contempt of life4 ,as ,thero the ,thessalian1 who put his left hand on a wall1 and drew his sword1 and chopped off his thumb1 and challenged his rival to do the same4 ,and another in battle falling on his face1 as his enemy was about to give him the coup-de-grace1 begged him to wait a little till he could turn round1 that his love should not see him with a wound in his back4 ,and not only are the most warlike nations most amorous1 as the ,boeotians the ,lacedaemonians and the ,cretans1 but also of the old heroes1 who were more amorous than ,meleager1 ,achilles1 ,aristomenes1 ,cimon1 and ,epaminondas4 ,why1 ,epaminondas had as his boy-loves ,asopichus and ,cephisodorus1 the latter of whom fell with him at ,mantinea1 and is buried near him4 ,as to 4441 who was most formidable and a source of terror to the enemy1 ,eucnamus of ,amphissa1 who first stood up against him and smote him1 received hero honours from the ,phocians for his exploit4 ,and as to all the loves of ,hercules1 it would take up too much time to enumerate them1 but those who think that ,iolaus was one of them do up to this day worship and honour him1 and make their loves swear fidelity at his tomb4 ,hercules is also said1 having understood the art of healing1 to have preserved the life of ,alcestis1 when she was given up by the doctors1 to gratify ,admetus1 who passionately loved his wife1 and was ,hercules' minion4 ,they say also in legend that ,apollo was enamoured of ,admetus1 ',and was his hired slave for one long year4' ,it was a happy thought our remembering ,alcestis1 for though women have not much of ,ares in them1 yet when possessed by ,love they are bold even to the death1 beyond what one would expect from their nature4 ,for if we may credit legendary lore1 the stories about ,alcestis1 and ,protesilaus1 and ,eurydice the wife of ,orpheus1 show that the only one of the gods that ,hades pays attention to is ,love2 although to everybody else1 as ,sophocles says1 he knows of no forbearance or favour1 or anything but strict justice2 yet before lovers his genius stands rebuked1 and they alone find him neither implacable nor relentless4 ,wherefore although1 my friend1 it is an excellent thing to be initiated in the ,eleusinian mysteries1 yet ,i see that the votaries and initiated of ,love have a better time of it in ,hades than they have1 99 99#aad though in regard to legendary lore ,i stand in the position of one who neither altogether believes nor altogether disbelieves4 ,for legendary lore speaks well1 and by a certain wonderful good fortune lights upon the truth1 in saying that lovers have a return from ,hades to the light of day1 but it knows not by what way or how1 having as it were got benighted on the road which ,plato first discovered by philosophy4 ,there are1 indeed1 some slender and obscure particles of truth scattered about in the mythology of the ,egyptians1 but they require a clever man to hunt them out1 a man capable of getting great results from small data4 ,wherefore let that matter pass4 ,and now next to the mighty power of ,love let us consider its good will and favour to mankind1 ,i do not mean as to whether it bestows many gifts on its votaries--that is palpable to all--but whether they derive any further advantage from it4 ,for ,euripides1 though very amorous1 admired a very small matter1 when he wrote the line-- ',love teaches letters to a man unlearn'd4'#aae ,for it makes one previously sluggish quick and intelligent1 and1 as has been said before1 it makes the coward brave1 as people harden wood in the fire and make it strong from being weak4 ,and every lover becomes liberal and genuine and generous1 even if he was mean before1 his littleness and miserliness melting away like iron in the fire1 so that they rejoice to give to their loves more than they do to receive themselves from others4 ,you know of course that ,anytus1 the son of ,anthemion1 was in love with ,alcibiades1 and was on one occasion sumptuously entertaining several of his friends1 when ,alcibiades broke in and took from the table half the cups and went away again2 and when some of the guests were indignant and said1 ',the stripling has used you most insolently and contemptuously1' ,anytus replied1 ',nay1 rather1 he has dealt kindly with me1 for when he might have taken all he has left me half4' ,sec4 ,,xviii4 ,zeuxippus was pleased with this story1 and said1 ,o ,hercules1 you have been within an ace of making me forget my hereditary hatred to ,anytus for his behaviour to ,socrates and philosophy1#aaf since he was so mild and noble to his love4 ,be it so1 said my father1 ,love also makes peevish and gloomy persons kind and agreeable to those they live with2 for as 'when the fire blazes the house looks brighter1'#aag so man1 it seems1 becomes more cheerful through the heat of love4 ,but most people are affected rather curiously2 if they see by night a light in a house1 they look on it with admiration and wonder2 but if they see a little1 mean1 and ignoble soul suddenly filled with noble-mindedness1 freedom1 dignity1 grace1 and liberality1 they do not feel constrained to say with ,telemachus1 ',surely1 some god is there within4'#aah ,and is it not wonderful1 ,daphnaeus1 continued my father1#aai in the name of the ,graces1 that the lover who cares about hardly anything1 either his companions and friends1 or even the laws and magistrates and kings1 who fears nothing1 admires nothing1 courts nothing1 but can even endure to gaze on 'the forked lightning1'#abj yet directly he looks on his love 'he crouches like a cock with drooping feathers1' and his boldness is broken and his pride is cowed4 ,and among the ,muses it would not be amiss to mention ,sappho2 for as the ,romans say ,cacus the son of ,hephaestus vomited out of his mouth fire and flames1 so she really speaks words that burn like fire1 and in her songs shows the warmth of her heart1 as ,philoxenus puts it1 'by euphonious songs assuaging the pains of love4' ,and if you have not in your love for ,lysandra forgot all your old love-songs1 do repeat to us1 ,daphnaeus1 the lines in which beautiful ,sappho says that 'when her love appeared her voice failed and her body burned1 and she was seized with paleness and trembling and vertigo4' ,and when ,daphnaeus had repeated the lines1 my father resumed1 ,in the name of ,zeus1 is not this plainly a divine seizure8 ,is not this a wonderful commotion of soul8 ,why1 the ,pythian priestess on the tripod is not moved so much as this6 ,who of those inspired by ,cybele are made beside themselves to this extent by the flute and the kettledrum8 ,moreover1 while many see the same body and the same beauty1 only the lover is taken by it4 ,why is this the case8 ,we get no light on it from ,menander's words1 ',love is opportunity2 and he that is smitten is the only one wounded4' ,but the god is the cause of it1 striking one and letting another go scot-free4 ,but ,i will not pass over now1 'since it has come into my mouth1' as ,a,eschylus says1 what perhaps would have been better spoken before1 for it is a very important point4 ,perhaps1 my friend1 of all other things which we do not perceive through the senses1 some got believed through legend1 some through the law1 some through reason2 whereas we owe our conception of the gods altogether to the poets and legislators and philosophers3 all alike teaching the existence of gods1 but greatly differing as to their number and order1 nature and power4 ,for the gods of the philosophers 'know nothing of disease or old age or pain1 and have not to cross the resounding ,acheron2' nor do the philosophers accept as gods ,strifes1 or ,prayers1 which are found in poetry2#aba nor will they admit ,terror and ,fear as gods or as the sons of ,ares4 ,and on many points also they are at variance with the legislators1 as ,xenophanes bade the ,egyptians1 if they regarded ,osiris as mortal1 not to honour him as a god2 but if they thought him a god not to mourn for him4 ,and1 again1 the poets and legislators will not listen to1 nor can they understand1 the philosophers who make gods of ideas and numbers and units and spirits4 ,and their views generally are very different4 ,as there were formerly three parties at ,athens1 the ,parali1 the ,epacrii1 and the ,pediei1 all at variance with one another1 yet all agreed to vote for ,solon1 and chose him with one accord as their mediator and ruler and lawgiver1 as he seemed indisputably to hold the first place in merit2 so the three parties that entertain different views about the gods are all unanimous on one point1 for poets legislators and philosophers all alike register ,love as one of the gods1 'loudly singing his praises with one voice1' as ,alcaeus says the people of ,mitylene chose ,pittacus as their monarch4 ,but our king and ruler and governor1 ,love1 is brought down crowned from ,helicon to the ,academy by ,hesiod and ,plato and ,solon1 and in royal apparel rides in a chariot drawn by friendship and intimacy 7not such as ,euripides speaks of in the line1 'he has been bound in fetters not of brass1'#abb shamefully throwing round him cold and heavy necessity71 and soars aloft to the most beautiful and divine things1 about which others have spoken better than ,i can4 ,sec4 ,,xix4 ,when my father had spoken thus much1 ,soclarus began1 ,do you see that a second time you have committed the same fault1 not cancelling your debts as you ought to do--for ,i must speak my mind--but evading them on purpose1 and not delivering to us your promised ideas on a sacred subject8 ,for as some little time back you only just touched on ,plato and the ,egyptians as if unwilling to enter on the subject more fully1 so now you are doing again4 ,however1 as to what has been 'eloquently told'#abc by ,plato1 or rather by the ,muses through ,plato's mouth1 do not tell us that1 my good friend1 even if we ask for it2 but as to your hint that the ,egyptian legend about ,love corresponded with ,plato's views1 you need not discuss it fully and minutely1 we shall be satisfied if we hear a little of such mighty matters4 ,and as the rest of the company made the same request1 my father said1 ,the ,egyptians1 7like the ,greeks7 recognize two ,loves1 the ,pandemian and the ,celestial1 to which they add the ,sun1 they also highly venerate ,aphrodite4 ,we also see much similarity between ,love and the ,sun1 for neither is a fire1 as some think1 but a sweet and productive radiance and warmth1 the ,sun bringing to the body nourishment and light and growth1 and ,love doing the same to the soul4 ,and as the heat of the ,sun is more powerful when it emerges from clouds and after mist1 so ,love is sweeter and hotter after a jealous tiff with the loved one1#abd and moreover1 as some think the ,sun is kindled and extinguished1 so also do people conceive of ,love as mortal and uncertain4 ,moreover1 just as without training the body cannot easily bear the heat of the ,sun1 so neither can the untrained soul easily bear the yoke of ,love1 but both are equally out of tune and suffer1 for which they blame the deity and not their own weakness4 ,but in this respect they seem to differ1 in that the ,sun exhibits to the eye things beautiful and ugly alike1 whereas ,love throws its light only on beautiful things1 and persuades lovers to concentrate their attention on these1 and to neglect all other things4 ,as to those that call ,aphrodite the ,moon1 they1 too1 find some points in common between them2 for the ,moon is divine and heavenly and a sort of halfway-house between mortal and immortal1 but inactive in itself and dark without the presence of the ,sun1 as is the case with ,aphrodite in the absence of ,love4 ,so we may say that ,aphrodite resembles the ,moon1 and ,love the ,sun1 more than any other deities1 yet are not ,love and the ,sun altogether the same1 for just as body and soul are not the same1 but something different1 so is it with the ,sun and ,love1 the former can be seen1 the latter only felt4 ,and if it should not seem too harsh a saying1 one might argue that the ,sun acts entirely opposite to ,love1 for it turns the mind away from the world of fancy to the world of reality1 beguiling us by its grace and splendid appearance1 and persuading us to seek for truth and everything else in and round it and nowhere else4 ,for as ,euripides says1 ',too passionately do we love the ,sun1 ,because it always shines upon the earth1 ,from inexperience of another life1'#abe or rather from forgetfulness of those things which ,love brings to our remembrance4 ,for as when we are woke by a great and bright light1 everything that the soul has seen in dreams is vanished and fled1 so the ,sun is wont to banish the remembrance of past changes and chances1 and to bewitch the intelligence1 pleasure and admiration causing this forgetfulness4 ,and though reality is really there1 yet the soul cleaves to dreams and is dazzled by what is most beautiful and divine4 ',for round the soul are poured sweet yet deceiving dreams1' so that the soul thinks everything here good and valuable1 unless it obtain divine and chaste ,love as its physician and preserver4 ,for ,love brings the soul through the body to truth and the region of truth1 where pure and guileless beauty is to be found1 kindly befriending its votaries like an initiator at the mysteries4 ,and it associates with the soul only through the body4 ,and as geometricians1 in the case of boys who cannot yet be initiated into the perception of incorporeal and impassive substance1 convey their ideas through the medium of spheres1 cubes1 and dodecahedrons1 so celestial ,love has contrived beautiful mirrors of beautiful things1 and exhibits them to us glittering in the shapes colours and appearances of youths in all their flower1 and calmly stirs the memory which is inflamed first by these4 ,consequently some1 through the stupidity of their friends and intimates1 who have endeavoured by force and against reason to extinguish the flame1 have got no advantage from it1 but filled themselves with smoke and confusion1 or have rushed into secret and lawless pleasures and ingloriously wasted their prime4 ,but as many as by sober reason and modesty have abated the extravagance of the passion1 and left in the soul only a bright glow--not exciting a tornado of passion1 but a wonderful and productive diffusion1 as in a growing plant1 opening the pores of complaisance and friendliness--these in no long time cease to regard the personal charms of those they love1 and study their inward characters1 and gaze at one another with unveiled eyes1 and associate with one another in words and actions1 if they find in their minds any fragment or image of the beautiful2 and if not they bid them farewell and turn to others1 like bees that only go to those flowers from which they can get honey4 ,but wherever they find any trace or emanation or pleasing resemblance of the divine1 in an ecstasy of pleasure and delight they indulge their memory1 and revive to whatever is truly lovely and felicitous and admired by everybody4 ,sec4 ,,xx4 ,the poets indeed seem for the most part to have written and sung about ,love in a playful and merry manner1 but have sometimes spoken seriously about him1 whether out of their own mind1 or the god helping them to truth4 ,among these are the lines about his birth1 ',well-sandalled ,iris bare the most powerful of the gods to golden-haired ,zephyr4'#abf ,but perhaps the learned have persuaded you that these lines are only a fanciful illustration of the variety and beauty of love4 ,certainly1 said ,daphnaeus1 what else could they mean8 ,hear me1 said my father1 for the heavenly phenomenon compels us so to speak4 ,the rainbow#abg is1 ,i suppose1 a reflection caused by the sun's rays falling on a moist cloud1 making us think the appearance is in the cloud4 ,similarly erotic fancy in the case of noble souls causes a reflection of the memory1 from things which here appear and are called beautiful1 to what is really divine and lovely and felicitous and wonderful4 ,but most lovers pursuing and groping after the semblance of beauty in boys and women1 as in mirrors1#abh can derive nothing more certain than pleasure mixed with pain4 ,and this seems the love-delirium of ,ixion1 who instead of the joy he desired embraced only a cloud1 as children who desire to take the rainbow into their hands1 clutching at whatever they see4 ,but different is the behaviour of the noble and chaste lover3 for he reflects on the divine beauty that can only be felt1 while he uses the beauty of the visible body only as an organ of the memory1 though he embraces it and loves it1 and associating with it is still more inflamed in mind4 ,and so neither in the body do they sit ever gazing at and desiring this light1 nor after death do they return to this world again1 and skulk and loiter about the doors and bedchambers of newly-married people1 disagreeable ghosts of pleasure-loving and sensual men and women1 who do not rightly deserve the name of lovers4 ,for the true lover1 when he has got into the other world and associated with beauties as much as is lawful1 has wings and is initiated and passes his time above in the presence of his ,deity1 dancing and waiting upon him1 until he goes back to the meadows of the ,moon and ,aphrodite1 and sleeping there commences a new existence4 ,but this is a subject too high for the present occasion4 ,however1 it is with ,love as with the other gods1 to borrow the words of ,euripides1 'he rejoices in being honoured by mankind1'#abi and vice versa1 for he is most propitious to those that receive him properly1 but visits his displeasure on those that affront him4 ,for neither does ,zeus as god of ,hospitality punish and avenge any outrages on strangers or suppliants1 nor as god of the family fulfil the curses of parents1 as quickly as ,love hearkens to lovers unfairly treated1 being the chastiser of boorish and haughty persons4 ,why need ,i mention the story of ,euxynthetus and ,leucomantis1 the latter of whom is called ,the ,peeping ,girl to this day in ,cyprus8 ,but perhaps you have not heard of the punishment of the ,cretan ,gorgo1 a somewhat similar case to that of ,leucomantis1 except that she was turned into stone as she peeped out of window to see her lover carried out to burial4 ,for this ,gorgo had a lover called ,asander1 a proper young man and of a good family1 but reduced in fortune1 though he thought himself worthy to mate with anybody4 ,so he wooed ,gorgo1 being a relation of hers1 and though he had many rivals1 as she was much run after for her wealth belike1 yet he had won the esteem of all the guardians and relations of the young girl4#acj 99 99 99 99 ,sec4 ,,xxi4 99 99 99 ,now the origins and causes of ,love are not peculiar to either sex1 but common to both4 ,for those attractions that make men amorous may as well proceed from women as from boys4#aca ,and as to those beautiful and holy reminiscences and invitations to the divine and genuine and ,olympian beauty1 by which the soul soars aloft1 what hinders but that they may come either from boys or lads1 maidens or grown women1 whenever a chaste and orderly nature and beauteous prime are associated together 7just as a neat shoe exhibits the shapeliness of the foot1 to borrow the illustration of ,aristo71 whenever connoisseurs of beauty descry in beautiful forms and pure bodies clear traces of an upright and unenervated soul4#acb ,for if#acc the man of pleasure1 who was asked whether he was most given to the love of women or boys1 and answered1 ,i care not which so beauty be but there1 is considered to have given an appropriate answer as to his erotic desires1 shall the noble lover of beauty neglect beauty and nobility of nature1 and make love only with an eye to the sexual parts8 ,why1 the lover of horses will take just as much pleasure in the good points of ,podargus1 as in those of ,a,ethe1 ,agamemnon's mare1#acd and the sportsman rejoices not only in dogs1 but also rears ,cretan and ,spartan bitches1#ace and shall the lover of the beautiful and of humanity be unfair and deal unequally with either sex1 and think that the difference between the loves of boys and women is only their different dress8 ,and yet they say that beauty is a flower of virtue2 and it is ridiculous to assert that the female sex never blossoms nor make a goodly show of virtue1 for as ,a,eschylus truly says1 ',i never can mistake the burning eye ,of the young woman that has once known man4'#acf ,shall the indications then of a forward wanton and corrupt character be found in the faces of women1 and shall there be no gleam of chastity and modesty in their appearance8 ,nay1 there are many such1 and shall they not move and provoke love8 ,to doubt it would be neither sensible nor in accordance with the facts1 for generally speaking1 as has been pointed out1 all these attractions are the same in both sexes4444 ,but1 ,daphnaeus1 let us combat those views which ,zeuxippus lately advanced1 making ,love to be only irregular desire carrying the soul away to licentiousness1 not that this was so much his own view as what he had often heard from morose men who knew nothing of love3 some of whom marry unfortunate women for their dowries1 and force on them economy and illiberal saving1 and quarrel with them every day of their lives3 while others1 more desirous of children than wives1 when they have made those women they come across mothers1 bid farewell to marriage1 or regard it not at all1 and neither care to love nor be loved4 ,now the fact that the word for conjugal love differs only by one letter from the word for endurance1 the one being ,greek3 stergein the other ,greek3 stegein1 seems to emphasize the conjugal kindness mixed by time and intimacy with necessity4 ,but that marriage which ,love has inspired will in the first place1 as in ,plato's ,republic1 know nothing of ,meum and ,tuum1 for the proverb1 'whatever belongs to a friend is common property1'#acg is especially true of married persons who1 though disunited in body1 are perforce one in soul1 neither wishing to be two1 nor thinking themselves so4 ,in the second place there will be mutual respect1 which is a vital necessity in marriage4 ,for as to that external respect which has in it more of compulsion than choice1 being forced by the law and shame and fear1 ,those needful bits and curbs to headstrong weeds1#ach that will always exist in wedlock4 ,but in ,love there is such self-control and decorum and constancy1 that if the god but once enter the soul of a licentious man1 he makes him give up all his amours1 abates his pride1 and breaks down his haughtiness and dissoluteness1 putting in their place modesty and silence and tranquillity and decorum1 and makes him constant to one4 ,you have heard of course of the famous courtesan ,lais1#aci how she set all ,greece on fire with her charms1 or rather was contended for by two seas1#adj and how1 when she fell in love with ,hippolochus the ,thessalian1 'she left ,acro-,corinthus washed by the green sea1'#ada and deserted all her other lovers1 that great army1 and went off to ,thessaly and lived faithful to ,hippolochus4 ,but the women there1 envious and jealous of her for her surpassing beauty1 dragged her into the temple of ,aphrodite1 and there stoned her to death1 for which reason probably it is called to this day the temple of ,aphrodite the ,murderess4#adb ,we have also heard of servant girls who have refused the embraces of their masters1 and of private individuals who have scorned an amour with queens1 when ,love has had dominion in their hearts4 ,for as in ,rome1 when a dictator is proclaimed1 all other magistrates lay down their offices1 so those over whom ,love is lord are free henceforward from all other lords and masters1 and pass the rest of their lives dedicate to the god and slaves in his temple4 ,for a noble woman united by ,love to her lawful husband would prefer the embraces of bears and dragons to those of any other man4 ,sec4 ,,xxii4 ,although there are plenty of examples of this virtue of constancy1 yet to you1 that are the festive votaries of the god1#adc it will not be amiss to relate the story of the ,galatian ,camma4 ,she was a woman of most remarkable beauty1 and the wife of the tetrarch ,sinatus1 whom ,sinorix1 one of the most influential men in ,galatia1 and desperately in love with ,camma1 murdered1 as he could neither get her by force or persuasion in the lifetime of her husband4 ,and ,camma found a refuge and comfort in her grief in discharging the functions of hereditary priestess to ,artemis1 and most of her time she spent in her temple1 and1 though many kings and potentates wooed her1 she refused them all4 ,but when ,sinorix boldly proposed marriage to her1 she declined not his offer1 nor blamed him for what he had done1 as though she thought he had only murdered ,sinatus out of excessive love for her1 and not in sheer villany4 ,he came1 therefore1 with confidence1 and asked her hand1 and she met him and greeted him and led him to the altar of the goddess1 and pledged him in a cup of poisoned mead1 drinking half of it herself and giving him the rest4 ,and when she saw that he had drunk it up1 she shouted aloud for joy1 and calling upon the name of her dead husband1 said1 ',till this day1 dearest husband1 ,i have lived1 deprived of you1 a life of sorrow3 but now take me to yourself with joy1 for ,i have avenged you on the worst of men1 as glad to share death with him as life with you4' ,then ,sinorix was removed out of the temple on a litter1 and soon after gave up the ghost1 and ,camma lived the rest of that day and following night1 and is said to have died with a good courage and even with gaiety4#add ,sec4 ,,xxiii4 ,as many similar examples might be adduced1 both among ourselves and foreigners1 who can feel any patience with those that reproach ,aphrodite with hindering friendship when she associates herself with ,love as a partner8 ,whereas any reflecting person would call the love of boys wanton and gross lasciviousness1 and say with the poet3 ',this is an outrage1 not an act of love4' ,all willing pathics1 therefore1 we consider the vilest of mankind1 and credit them with neither fidelity1 nor modesty1 nor friendship1 for as ,sophocles says3 ',those who shall lose such friends may well be glad1 ,and those who have such pray that they may lose them1'#ade ,but as for those who1 not being by nature vicious1 have been seduced or forced1 they are apt all their life to despise and hate their seducers1 and when an opportunity has presented itself to take fierce vengeance4 ,as ,crateus1 who murdered ,archelaus1 and ,pytholaus1 who murdered ,alexander of ,pherae4 ,and ,periander1 the tyrant of the ,ambraciotes1 having asked a most insulting question of his minion1 was murdered by him1 so exasperated was he4 ,but with women and wives all this is the beginning of friendship1 and as it were an initiation into the sacred mysteries4 ,and pleasure plays a very small part in this1 but the esteem and favour and mutual love and constancy that result from it1 proves that the ,delphians did not talk nonsense in giving the name of ,arma#adf to ,aphrodite1 nor ,homer in giving the name of friendship#adg to sexual love1 and testifies to the fact that ,solon was a most experienced legislator in conjugal matters1 seeing that he ordered husbands not less than thrice a month to associate with their wives1 not for pleasure1 but as states at certain intervals renew their treaties with one another1 so he wished that by such friendliness marriage should1 as it were1 be renewed after any intervening tiffs and differences4 ,but you will tell me there is much folly and even madness in the love of women4 ,is there not more extravagance in the love of boys8 ',seeing my many rivals ,i grow faint4 ,the lad is beardless1 smooth and soft and handsome1 ,o that ,i might in his embraces die1 ,and have the fact recorded on my tomb4' ,such extravagant language as this is madness not love4 ,and it is absurd to detract from woman's various excellence4 ,look at their self-restraint and intelligence1 their fidelity and uprightness1 and that bravery courage and magnanimity so conspicuous in many6 ,and to say that they have a natural aptitude for all other virtues1 but are deficient as regards friendship alone1 is monstrous4 ,for they are fond of their children and husbands1 and generally speaking the natural affection in them is not only1 like a fruitful soil1 capable of friendship1 but is also accompanied by persuasion and other graces4 ,and as poetry gives to words a kind of relish by melody and metre and rhythm1 making instruction thereby more interesting1 but what is injurious more insidious1 so nature1 investing woman with beautiful appearance and attractive voice and bewitching figure1 does much for a licentious woman in making her wiles more formidable1 but makes a modest one more apt thereby to win the goodwill and friendship of her husband4 ,and as ,plato advised ,xenocrates1 a great and noble man in all other respects1 but too austere in his temperament1 to sacrifice to the ,graces1 so one might recommend a good and modest woman to sacrifice to ,love1 that her husband might be a mild and agreeable partner1 and not run after any other woman1 so as to be compelled to say like the fellow in the comedy1 ',what a wretch ,i am to ill-treat such a woman6' ,for to love in marriage is far better than to be loved1 for it prevents many1 nay all1 of those offences which spoil and mar marriage4 ,sec4 ,,xxiv4 ,as to the passionate affection in the early days of marriage1#adh my dear ,zeuxippus1 do not fear that it will leave any sore or irritation1 though it is not wonderful that there should be some friction at the commencement of union with a virtuous woman1 just as at the grafting of trees1 as there is also pain at the beginning of conception1 for there can be no complete union without some suffering4 ,learning puts boys out somewhat when they first go to school1 as philosophy does young men at a later day1 but the ill effects are not lasting1 either in their cases or in the case of lovers4 ,as in the fusion of two liquors1 love does indeed at first cause a simmering and commotion1 but eventually cools down and settles and becomes tranquil4 ,for the union of lovers is indeed a complete union1 whereas the union of those that live together without love resembles only the friction and concussion of ,epicurus' atoms in collision and recoil1 forming no such union as ,love makes1 when he presides over the conjugal state4 ,for nothing else produces so much pleasure1 or such lasting advantages1 or such beautiful remarkable and desirable friendship1 ',as when husband and wife live in one house1 ,two souls beating as one4'#adi ,and the law gives its countenance1 and nature shows that even the gods themselves require love for the production of everything4 ,thus the poets tell us that 'the earth loves a shower1 and heaven loves the earth1' and the natural philosophers tell us that the sun is in love with the moon1 and that they are husband and wife1 and that the earth is the mother of man and beast and the producer of all plants4 ,would not the world itself then of necessity come to an end1 if the great god ,love and the desires implanted by the god should leave matter1 and matter should cease to yearn for and pursue its lead8 ,but not to seem to wander too far away and altogether to trifle1 you know that many censure boy-loves for their instability1 and jeeringly say that that intimacy like an egg is destroyed by a hair1#aej for that boy-lovers like ,nomads1 spending the summer in a blooming and flowery country1 at once decamp then as from an enemy's territory4 ,and still more vulgarly ,bion the ,sophist called the sprouting beards of beautiful boys ,harmodiuses and ,aristogitons1#aea inasmuch as lovers were delivered by them from a pleasant tyranny4 ,but this charge cannot justly be brought against genuine lovers1 and it was prettily said by ,euripides1 as he embraced and kissed handsome ,agatho whose beard was just sprouting1 that the ,autumn of beautiful youths was lovely as well as the ,spring4 ,and ,i maintain that the love of beautiful and chaste wives flourishes not only in old age amid grey hairs and wrinkles1 but even in the grave and monument4 ,and while there are few such long unions in the case of boy-loves1 one might enumerate ten thousand such instances of the love of women1 who have kept their fidelity to the end of their lives4 ,one such case ,i will relate1 which happened in my time in the reign of the ,emperor ,vespasian4 ,sec4 ,,xxv4 ,julius1 who stirred up a revolt in ,galatia1 among several other confederates had one ,sabinus1 a young man of good family1 and for wealth and renown the most conspicuous of all the men in those parts4 ,but having attempted what was too much for them they were foiled1 and expecting to pay the penalty1 some committed suicide1 others fled and were captured4 ,now ,sabinus himself could easily have got out of the way and made his escape to the barbarians1 but he had married a most excellent wife1 whose name in that part of the world was ,empone1 but in ,greek would be ,herois1 and he could neither leave her behind nor take her with him4 ,as he had in the country some underground caves1 known only to two of his freedmen1 where he used to stow away things1 he dismissed all the rest of his slaves1 as if he intended to poison himself1 and taking with him these two trusty freedmen he descended with them into those underground caves1 and sent one of them1 ,martialis1 to tell his wife that he had poisoned himself1 and that his body was burnt in the flames of his country-house1 for he wanted his wife's genuine sorrow to lend credit to the report of his death4 ,and so it happened4 ,for she1 throwing herself on to the ground1 groaned and wailed for three days and nights1 and took no food4 ,and ,sabinus1 being informed of this1 and fearing that she would die of grief1 told ,martialis to inform her secretly that he was alive and well and in hiding1 and to beg her not to relax her show of grief1 but to keep up the farce4 ,and she did so with the genius of a professional actress1 but yearning to see her husband she visited him by night1 and returned without being noticed1 and for six or seven months she lived with him this underground life4 ,and she disguised him by changing his dress1 and cutting off his beard1 and re-arranging his hair1 so that he should not be known1 and took him to ,rome1 having some hopes of obtaining his pardon4 ,but being unsuccessful in this she returned to her own country1 and spent most of her time with her husband underground1 but from time to time visited the town1 and showed herself to some ladies who were her friends and relations4 ,but what is most astonishing of all is that1 though she bathed with them1 she concealed her pregnancy from them4 ,for the dye which women use to make their hair a golden auburn1 has a tendency to produce corpulence and flesh and a full habit1 and she rubbed this abundantly over all parts of her body1 and so concealed her pregnancy4 ,and she bare the pangs of travail by herself1 as a lioness bears her whelps1 having hid herself in the cave with her husband1 and there she gave birth to two boys1 one of whom died in ,egypt1 the other1 whose name was ,sabinus1 was among us only the other day at ,delphi4 ,vespasian eventually put her to death1 but paid the penalty for it1 his whole progeny in a short time being wiped off the face of the earth4#aeb ,for during the whole of his reign he did no more savage act1 nor could gods or demons have turned away their eyes from a crueller sight4 ,and yet her courage and bold language abated the pity of the spectators1 though it exasperated ,vespasian1 for1 despairing of her safety1 she bade them go and tell the ,emperor1 'that it was sweeter to live in darkness and underground than to wear his crown4'#aec ,sec4 ,,xxvi4 ,here my father said that the conversation about ,love which took place at ,thespiae ended4 ,and at this moment ,diogenes1 one of ,pisias' companions1 was noticed coming up at a faster pace than walking4 ,and while he was yet a little way off1 ,soclarus hailed him with1 ,you don't announce war1 ,diogenes1 and he replied1 ,hush6 it is a marriage2 come with me quickly1 for the sacrifice only waits for you4 ,all were delighted1 and ,zeuxippus asked if ,pisias was still against the marriage4 ,as he was first to oppose it1 said ,diogenes1 so he was first to yield the victory to ,ismenodora1 and he has now put on a crown and robed himself in white1 so as to take his place at the head of the procession to the god through the market-place4 ,come1 said my father1 in ,heaven's name1 let us go and laugh at him1 and worship the god2 for it is clear that the god has taken delight in what has happened1 and been propitious4 #fb ,the allusion is to ,plato's ,phaedrus1 p4 #bcj1 ,b4 ,much1 indeed1 of the subject-matter here is1 we shall find1 somewhat similar to that of the ,phaedrus4 #fc ,it is difficult to know what the best ,english word here is4 ,from the sly thrust in ,sec4 ix4 ,pisias was evidently grey4 ,i have therefore selected the word gravest4 ,but the most austere1 the most sensible1 the most solid1 the most sedate1 all might express the ,greek word also4 ,let the reader take which he likes best4 #fd ,in a ,greek house the women and men had each their own separate apartments4 ,this must be borne in mind here to explain the allusion4 #fe ,that is1 from interested and selfish motives4 #ff ,on ,lais and ,aristippus see ,cicero1 ,ad4 ,fam41 ix4 #bf4 #fg ,pausanias1 i4 #ai1 shows us that there was at ,athens a ,temple of ,hercules called ,cynosarges4 ,but the matter is obscure4 ,what the exact allusion is ,i cannot say4 #fh ,fragment of ,a,eschylus4 ,see ,athenaeus1 xiii4 p4 #fjb1 ,e1 which explains the otherwise obscure allusion4 #fi ,that is the son of ,hera alone1 who was unwilling to be outdone by ,zeus1 who had given birth to ,pallas ,athene alone4 ,hesiod has the same view1 ,theog4 #ibg4 #gj ,greek3 opora is so used also in ,a,esch4 ,suppl41 #iih1 #ajae4 ,see also ,athenaeus1 #fjh1 ,f4 ,daphnaeus implies these very nice gentlemen1 like the same class described by ,juvenal1 ,curios simulant et ,bacchanalia vivunt4 #ga ,i omit ,greek3 kai kopidas as a gloss or explanation of the old reading ,greek3 makeleia instead of ,greek3 matruleia4 ,nothing can be made of ,greek3 kai kopidas in the context4 #gb ,works and ,days1 #fjf-fjh4 #gc ,i follow here the reading of ,wyttenbach4 ,through the whole of this essay the reading is very uncertain frequently4 ,my text in it has been formed from a careful collation of ,wyttenbach1 ,reiske1 and ,duebner4 ,i mention this here once for all1 for it is unnecessary in a translation to minutely specify the various readings on every occasion4 ,i am not editing the ,moralia4 #gd ,de ,oenantha et ,agathoclea1 v4 ,polyb4 excerpt1 l4 xv4--,reiske4 #ge ,thespiae4 ,the allusion is to ,phryne4 ,see ,pausanias1 ix4 #bg2 x4 #ae4 #gf ,reading with ,wyttenbach1 ,greek3 hosper daktylion ischnou1 ho me perirrhue dedios4 #gg ,perhaps cur coward1 was originally cur-tail4 #gh ,one of the three ports at ,athens4 ,see ,pausanias1 i4 #a4 #gi ,iolaus was the nephew of ,hercules1 and was associated with him in many of his ,labours4 ,see ,pausanias1 i4 #ai2 vii4 #b2 viii4 #ad1 #de4 #hj ,i read ,greek3 synoarizontas4 ,the general reading ,greek3 synerontas will hardly do here4 ,wyttenbach suggests ,greek3 synearizontas4 #ha ,what the ,greek3 dibolia was is not quite clear4 ,i have supposed a jersey4 #hb ,the women of ,lemnos were very masterful4 ,on one memorable occasion they killed all their husbands in one night4 ,thus the line of ,ovid has almost a proverbial force1 ,lemniadesque viros nimium quoque vincere norunt4--,heroides1 vi4 #ec4 ,siebelis in his ,preface to ,pausanias1 p4 xxi1 gives from an old ,scholia a sort of excuse for the action of the women of ,lemnos4 #hc ,probably the epilepsy4 ,see ,herodotus1 iii4 #cc4 #hd ,euripides1 ,bacchae1 #bjc4 #he ,euripides1 ,fragment of the ,melanippe4 #hf ,i take ,wyttenbach's suggestion as to the reading here4 #hg ,this line is taken bodily by ,aristophanes in his ,frogs1 #abdd4 #hh ,the first line is the first line of a passage from ,euripides1 consisting of thirteen lines1 containing similar sentiments to this4 ,see ,athenaeus1 xiii4 p4 #eii1 ,f4 ,the last two lines are from ,euripides1 ,hippolytus1 #ddi1 #dej4 #hi ,compare ,lucretius1 i4 #a-e4 #ij ,hesiod1 ,theogony1 #aaf-abj4 #ia ,euripides1 ,danae1 ,frag4 ,compare ,ovid1 ,cedit amor rebus3 res age1 tutus eris4 #ib ,sophocles1 ,fragm4 #fgh1 ,dindorf4 ,compare a remark of ,sophocles1 recorded by ,cicero1 ,de ,senectute1 ch4 xiv4 #ic ,sophocles1 ,fragm4 #gbj4 ,reading ,greek3 kala with ,reiske4 #id ,iliad1 v4 #hca4 #ie ,connecting ,greek3 ,ares with ,greek3 anairein4 #if ,the ,saint ,hubert of the ,middle ,ages4 #ig ,a,eschylus1 ,frag4 #aiaa4 ,dindorf4 #ih ,odyssey1 v4 #fi4 #ii ,fragm4 #adf1 #abe4 #ajj ,hermes is alluded to4 #aja ,all these four were titles of ,zeus4 ,they are very difficult to put into ,english so as to convey any distinctive and definite idea to an ,english reader4 #ajb ,enthusiasm is the being ,greek3 entheos1 or inspired by some god4 #ajc ,from ,a,eschylus1 ,supplices1 #fha1 #fhb4 #ajd ,iliad1 vii4 #aba1 #abb4 #aje ,like the character described in ,lucretius1 ii4 #a-f4 #ajf ,sophocles1 ,trachiniae1 #dig4 ,the ,cyprian ,queen is1 of course1 ,aphrodite4 #ajg ,hence the famous ,proverb1 ,non omnibus dormio4 ,see ,cic4 ,ad4 ,fam4 vii4 #bd4 #ajh ,above1 in ,sec4 xiii4 #aji ,see ,sophocles1 ,antigone1 #ghc1 #ghd4 ,and compare ,horace1 ,odes1 ,book iv4 ,ode xiii4 #f-h1 ,ille virentis et ,doctae psallere ,chiae ,pulchris excubat in genis4 #aaj ,the ,niobe1 which exists only in a few fragments4 #aaa ,this was the name of ,dionysius' ,poem4 ,he was a ,corinthian poet4 #aab ,iliad1 xiii4 #aca4 #aac ,reading according to the conjecture of ,wyttenbach1 ,greek3 hos ton ,erota uonon aetteton onta ton strategon4 #aad ,something has probably dropped out here1 as ,duebner suspects4 #aae ,fragment from the ,stheneboea of ,euripides4 #aaf ,anytus was one of the accusers of ,socrates1 and so one of the causers of his death4 ,so ,horace calls ,socrates ,anyti reum1 ,sat4 ii4 #d1 #c4 #aag ,homeric ,epigrammata1 xiii4 #e4 ,quoted also in ,on ,virtue and ,vice1 ,sec4 #a4 #aah ,odyssey1 xix4 #dj4 #aai ,i adopt the suggestion of ,wyttenbach1 ,greek3 eipen1 o ,daphnaie4 #abj ,pinder1 ,pyth4 i4 #h4 #aba ,see for example ,homer1 ,iliad1 xi4 #c1 #gc2 ix4 #ejb4 #abb ,euripides1 ,pirithous1 ,fragm4 #eia4 ,dindorf4 #abc ,an allusion to ,homer1 ,odyssey1 xii4 #dec4 #abd ,so ,terence1 ,andria1 #eee4 ,amantium irae amoris integratiost4 #abe ,euripides1 ,hippolytus1 #aid-aif4 #abf ,the lines are from ,alcaeus4 ,thus ,love was the child of the ,rainbow and the ,west ,wind4 ,a pretty conceit4 #abg ,greek iris4 #abh ,the mirrors of the ancients were of course not like our mirrors4 ,they were only burnished bronze4 ,hence the view in them would be at best somewhat obscure4 ,this explains #a ,cor4 xiii4 #ab2 #b ,cor4 iii4 #ah2 ,james i4 #bc4 #abi ,see ,euripides1 ,hippolytus1 #g1 #h4 #acj ,here the story unfortunately ends1 and for all time we shall know no more of it4 ,reiske somewhat forcibly says1 ,vel lippus videat ,gorgus historiam non esse finitam1 et multa1 ut et alias1 periisse4 #aca ,like ,reiske we condense here a little4 #acb ,reading with ,reiske ,greek3 orthes kai athruptou4 #acc ,i read ,greek3 ei gar4 #acd ,see ,iliad1 xxiii4 #bie4 ,podargus was an entire horse4 #ace ,see ,ovid1 ,metamorph4 iii4 #bjf-bjh4 #acf ,a,eschylus1 ,toxotides1 ,fragm4 #bbd4 #acg ,a very favourite proverb among the ancients4 ,see ,plat4 ,phaedr4 fin4 ,martial1 ii4 #dc4 #ach ,soph4 ,fragm4 #gab4 #aci ,on ,lais1 see ,pausanias1 ii4 #b4 ,her ,thessalian lover is there called ,hippostratus4 ,her favours were so costly that the famous proverb is said to owe its origin to her1 ,non cuivis homini contingit adire ,corinthum4 #adj ,the ,a,egean and ,ionian4 ,cf4 ,horace1 ,odes1 i4 #g1 #b4 #ada ,on ,acro-,corinthus1 see ,pausanias1 ii4 #d4 ,the words in inverted commas are from ,euripides1 ,fragm4 #iba4 #adb ,on ,lais generally1 and her end1 see ,athenaeus1 xiii4 #ed1 #ee4 #adc ,see ,sec4 ,i4 ,the ,festival of ,love was being kept at this very time4 #add ,this story is also told by ,plutarch1 ,de ,mulierum ,virtutibus1 ,sec4 xx4 #ade ,sophocles1 ,fragm4 #gda4 ,quoted again in ,on ,abundance of ,friends1 ,sec4 iii4 #adf ,a ,delphic word for love4 ,can it be connected with ,greek3 arma8 #adg ,very frequent in ,homer1 e4g41 ,iliad1 ii4 #bcb2 vi1 #afe2 xiii4 #fcf3 xiv4 #cec1 etc4 #adh ,see ,lucretius1 iv4 #aaje-aaad4 ,i tone down the original here a little4 #adi ,homer1 ,odyssey1 vi4 #ahc1 #ahd4 ,cf4 ,eurip4 ,medea1 #ad1 #ae4 #aej ,this means when the moustache and beard and whiskers begin to grow4 #aea ,the whole story about ,harmodius and ,aristogiton and how they killed ,hipparchus is told by ,thucydides1 vi4 #ed-ei4 ,bion therefore practically called these sprouting beards tyrant-killers1 tyrannicides4 #aeb ,scriptus igitur hic libellus est post caedem ,domitiani4--,reiske4 #aec ,vespasian certainly was not cruel generally4 ,non temere quis punitus insons reperietur1 nisi absente eo et ignaro aut certe invito atque decepto44444 ,sola est1 in qua merito culpetur1 pecuniae cupiditas4--,suetonius1 ,divus ,vespasianus1 #ae1 #af4 ,,conjugal ,,precepts4 ,,plutarch ,,sends ,,greeting ,,to ,,pollianus ,,and ,,eurydice4 ,after the customary marriage rites1 by which1 the ,priestess of ,demeter has united you together1 ,i think that to make an appropriate discourse1 and one that will chime in with the occasion1 will be useful to you and agreeable to the law4 ,for in music one of the tunes played on the flute is called ,hippothorus1#aed which is a tune that excites fierce desire in stallions to cover mares2 and though in philosophy there are many goodly subjects1 yet is there none more worthy of attention than that of marriage1 on which subject philosophy spreads a charm over those who are to pass life together1 and makes them gentle and mild to one another4 ,i send therefore as a gift to both of you a summary of what you have often heard1 as you are both well versed in philosophy1 arranging my matter in a series of short observations that it may be the more easily remembered1 and ,i pray that the ,muses will assist and co-operate with ,aphrodite1 so that no lyre or lute could be more harmonious or in tune than your married life1 as the result of philosophy and concord4 ,and thus the ancients set up near ,aphrodite statues of ,hermes1 to show that conversation was one of the great charms of marriage1 and also statues of ,peitho#aee and the ,graces1 to teach married people to gain their way with one another by persuasion1 and not by wrangling or contention4 ,sec4 ,i4 ,solon bade the bride eat a quince the first night of marriage1 intimating thereby1 it seems1 that the bridegroom1 was to expect his first pleasure from the bride's mouth and conversation4 ,sec4 ,,ii4 ,in ,boeotia they dress up the bride with a chaplet of asparagus1 for as the asparagus gives most excellent fruit from a thorny stalk1 so the bride1 by not being too reluctant and coy in the first approaches1 will make the married state more agreeable and pleasant4 ,but those husbands who cannot put up with the early peevishness of their brides1 are not a whit wiser than those persons who pluck unripe grapes and leave the ripe grapes for others4#aef ,on the other hand1 many brides1 being at first disgusted with their husbands1 are like those that stand the bee's sting but neglect the honey4 ,sec4 ,,iii4 ,married people should especially at the outset beware of the first quarrel and collision1 observing that vessels when first fabricated are easily broken up into their component parts1 but in process of time1 getting compact and firmly welded together1 are proof against either fire or steel4 ,sec4 ,,iv4 ,as fire gets kindled easily in chaff or in a wick or in the fur of hares1 but is easily extinguished again1 if it find no material to keep it in and feed it1 so we must not consider that the love of newly-married people1 that blazes out so fiercely in consequence of the attractions of youth and beauty1 will be durable and lasting1 unless it be fixed in the character1 and occupy the mind1 and make a living impression4#aeg ,sec4 ,v4 ,as catching fish by drugged bait is easy1 but makes the fish poor to eat and insipid1 so those wives that lay traps for their husbands by philtres and charms1 and become their masters by pleasure1 have stupid senseless and spoiled husbands to live with4 ,for those that were bewitched by ,circe did her no good1 nor could she make any use of them when they were turned into swine and asses1 but she was greatly in love with the prudent ,odysseus who dwelt with her sensibly4 ,sec4 ,,vi4 ,those women who would rather lord it over fools than obey sensible men1 resemble those people who would rather lead the blind on a road1 and not people who have eyesight and know how to follow4 ,sec4 ,,vii4 ,women disbelieve that ,pasiphaee1 a king's wife1 was enamoured of a bull1 although they see some of their sex despising grave and sober men1 and preferring to associate with men who are the slaves of intemperance and pleasure1 and like dogs and he-goats4 ,sec4 ,,viii4 ,men who through weakness or effeminacy cannot vault upon their horses' backs1 teach them to kneel and so receive their riders4 ,similarly1 some men that marry noble or rich wives1 instead of making themselves better humble their wives1 thinking to rule them easier by lowering them4 ,but one ought to govern with an eye to the merit of a woman1 as much as to the size of a horse4 ,sec4 ,,ix4 ,we see that the moon when it is far from the sun is bright and glorious1 but pales and hides its light when it is near4 ,a modest wife on the contrary ought to be seen chiefly with her husband1 and to stay at home and in retirement in his absence4 ,sec4 ,x4 ,it is not a true observation of ,herodotus1 that a woman puts off her modesty with her shift4#aeh ,on the contrary1 the modest woman puts on her modesty instead1 and great modesty is a sign of great conjugal love4 ,sec4 ,,xi4 ,as where two voices are in unison the loudest prevails2 so in a well-managed household everything is done by mutual consent1 but the husband's supremacy is exhibited1 and his wishes are consulted4 ,sec4 ,,xii4 ,the ,sun beat the ,north ,wind4#aei ,for when it blew a strong and terrible blast1 and tried to make the man remove his cloak1 he only drew it round him more closely1 but when the ,sun came out with its warm rays1 at first warmed and afterwards scorched1 he stripped himself of coat as well as cloak4 ,most woman act similarly3 if their husbands try to curtail by force their luxury and extravagance1 they are vexed and fight for their rights1 but if they are convinced by reason1 they quietly drop their expensive habits1 and keep within bounds4 ,sec4 ,,xiii4 ,cato turned out of the ,senate a man who kissed his own wife in the presence of his daughter4 ,this was perhaps too strong a step1 but if it is unseemly1 as indeed it is1 for husband and wife in the presence of others to fondle and kiss and embrace one another1 is it not far more unseemly in the presence of others to quarrel and jangle8 ,just as conjugal caresses and endearments ought to be private1 so ought admonition and scolding and plain speaking4 ,sec4 ,,xiv4 ,just as there is little use in a mirror adorned with gold or precious stones1 unless it conveys a true likeness1 so there is no advantage in a rich wife1 unless she conforms her life and habits to her husband's position4 ,for if when a man is joyful the mirror makes him look sad1 and when he is put out and sad it makes him look gay and smiling from ear to ear1 the mirror is plainly faulty4 ,so the wife is faulty and devoid of tact1 who frowns when her husband is in the vein for mirth and jollity1 and who jokes and laughs when he is serious3 the former conduct is disagreeable1 the latter contemptuous4#afj ,and1 just as geometricians say lines and surfaces do not move of themselves1 but only in connection with bodies1 so the wife ought to have no private emotions of her own1 but share in her husband's gravity or mirth1 anxiety or gaiety4 ,sec4 ,,xv4 ,as those husbands who do not like to see their wives eating and drinking in their company only teach them to take their food on the sly1 so those husbands who are not gay and jolly with their wives1 and never joke or smile with them1 only teach them to seek their pleasures out of their company4 ,sec4 ,,xvi4 ,the kings of ,persia have their wedded wives at their side at banquets and entertainments2 but when they have a mind for a drunken debauch they send them away1#afa and call for singing-girls and concubines1 rightly so doing1 for so they do not mix up their wives with licentiousness and drunkenness4 ,similarly1 if a private individual1 lustful and dissolute1 goes astray with a courtesan or maid-servant1 the wife should not be vexed or impatient1 but consider that it is out of respect to her that he bestows upon another all his wanton depravity4 ,sec4 ,,xvii4 ,as kings make#afb if fond of music many musicians1 if lovers of learning many men of letters1 and many athletes if fond of gymnastics1 so the man who has an eye for female charms teaches his wife to dress well1 the man of pleasure teaches his meretricious tricks and wantonness1 while the true gentleman makes his virtuous and decorous4 ,sec4 ,,xviii4 ,a ,lacedaemonian maiden1 when someone asked her if she had yet had dealings with a man1 replied1 ,no1 but he has with me4 ,this methinks is the line of conduct a matron should pursue1 neither to decline the embraces of a husband when he takes the initiative1 nor to provoke them herself1 for the one is forward and savours of the courtesan1 the other is haughty and unnatural4 ,sec4 ,,xix4 ,the wife ought not to have her own private friends1 but cultivate only those of the husband4 ,now the gods are our first and greatest friends1 so the wife ought only to worship and recognize her husband's gods1 and the door ought to be shut on all superfluous worship and strange superstitions1 for none of the gods are pleased with stealthy and secret sacrifices on the part of a wife4 ,sec4 ,,xx4 ,plato says that is a happy and fortunate state1 where the words ,meum and ,tuum are least heard1#afc because the citizens regard the common interest in all matters of importance4 ,far more essential is it in marriage that the words should have no place4 ,for1 as the doctors say1 that blows on the left shoulders are also felt on the right1#afd so is it good#afe for husband and wife to mutually sympathize with one another1 that1 just as the strength of ropes comes from the twining and interlacing of fibres together1 so the marriage knot may be confirmed and strengthened by the interchange of mutual affection and kindness4 ,nature itself teaches this by the birth of children1 which are so much a joint result1 that neither husband nor wife can discriminate or discern which part of the child is theirs4 ,so1 too1 it is well for married persons to have one purse1 and to throw all their property into one common stock1 that here also there may be no ,meum and ,tuum4 ,and just as we call the mixture of water and wine by the name of wine1 even though the water should preponderate1#aff so we say that the house and property belongs to the man1 even though the wife contribute most of the money4 ,sec4 ,,xxi4 ,helen was fond of wealth1 ,paris of pleasure1 whereas ,odysseus was prudent1 ,penelope chaste4 ,so the marriage of the last two was happy and enviable1 while that of the former two brought an ,iliad of woe on ,greeks and barbarians alike4 ,sec4 ,,xxii4 ,the ,roman who was taken to task by his friends for repudiating a chaste wealthy and handsome wife1 showed them his shoe and said1 ,although this is new and handsome1 none of you know where it pinches me4#afg ,a wife ought not therefore to put her trust in her dowry1 or family1 or beauty1 but in matters that more vitally concern her husband1 namely1 in her disposition and companionableness and complaisance with him1 not to make every-day life vexatious or annoying1 but harmonious and cheerful and agreeable4 ,for as doctors are more afraid of fevers that are generated from uncertain causes1 and from a complication of ailments1 than of those that have a clear and adequate cause1 so the small and continual and daily matters of offence between husband and wife1 that the world knows nothing about1 set the household most at variance1 and do it the greatest injury4 ,sec4 ,,xxiii4 ,king ,philip was desperately enamoured of a ,thessalian woman1#afh who was accused of bewitching him2 his wife ,olympias therefore wished to get this woman into her power4 ,but when she came before her1 and was evidently very handsome1 and talked to her in a noble and sensible manner1 ,olympias said1 ,farewell to calumny6 ,your charms lie in yourself4#afi ,so invincible are the charms of a lawful wife to win her husband's affection by her virtuous character1 bringing to him in herself dowry1 and family1 and philtres1 and even ,aphrodite's cestus4#agj ,sec4 ,,xxiv4 ,olympias1 on another occasion1 when a young courtier had married a wife who was very handsome1 but whose reputation was not very good1 remarked1 ,this fellow has no sense1 or he would not have married with his eyes4 ,we ought neither to marry with our eyes1 nor with our fingers1 as some do1 who reckon up on their fingers what dowry the wife will bring1 not what sort of partner she will make4 ,sec4 ,,xxv4 ,it was advice of ,socrates1 that when young men looked at themselves in the mirror1 those who were not handsome should become so through virtue1 and those who were so should not by vice deform their beauty4 ,good also is it for the matron1 when she has the mirror in her hands1 if not handsome to say to herself1 ,what should ,i be1 if ,i were not virtuous8 and if handsome to say to herself1 ,how good it were to add virtue to beauty6 for it is a feather in the cap of a woman not handsome to be loved for herself and not for good looks4 ,sec4 ,,xxvi4 ,dionysius1 the tyrant of ,sicily1 sent some costly dresses and necklaces to the daughters of ,lysander1 but he would not receive them1 and said1 ,these presents will bring my daughters more shame than adornment4 ,and ,sophocles said still earlier than ,lysander1 ,your madness of mind will not appear handsome1 wretch1 but most unhandsome4 ,for1 as ,crates says1 that is adornment which adorns1 and that adorns a woman that makes her more comely2 and it is not gold or diamonds or scarlet robes that make her so1 but her dignity1 her correct conduct1 and her modesty4 ,sec4 ,,xxvii4 ,those who sacrifice to ,hera as goddess of marriage1#aga do not burn the gall with the other parts of the victim1 but when they have drawn it throw it away beside the altar3 the lawgiver thus hinting that gall and rage have no place in marriage4 ,for the austerity of a matron should be1 like that of wine1 wholesome and pleasant1 not bitter as aloes1 or like a drug4 ,sec4 ,,xxviii4 ,plato advised ,xenocrates1 a man rather austere but in all other respects a fine fellow1 to sacrifice to the ,graces4 ,i think also that a chaste wife needs the graces with her husband that1 as ,metrodorus said1 she may live agreeably with him1 and not be bad-tempered because she is chaste4 ,for neither should the frugal wife neglect neatness1 nor the virtuous one neglect to make herself attractive1 for peevishness makes a wife's good conduct disagreeable1 as untidiness makes one disgusted with simplicity4 ,sec4 ,,xxix4 ,the wife who is afraid to laugh and jest with her husband1 lest she should appear bold and wanton1 resembles one that will not anoint herself with oil lest she should be thought to use cosmetics1 and will not wash her face lest she should be thought to paint4 ,we see also in the case of those poets and orators1 that avoid a popular illiberal and affected style1 that they artificially endeavour to move and sway their audience by the facts1 and by a skilful arrangement of them1 and by their gestures4 ,consequently a matron will do well to avoid and repudiate over-preciseness meretriciousness and pomposity1 and to use tact in her dealings with her husband in every-day life1 accustoming him to a combination of pleasure and decorum4 ,but if a wife be by nature austere and apathetic1 and no lover of pleasure1 the husband must make the best of it1 for1 as ,phocion said1 when ,antipater enjoined on him an action neither honourable nor becoming1 ,you cannot have me as a friend and flatterer both1 so he must say to himself about his strict and austere wife1 ,i cannot have in the same woman wife and mistress4 ,sec4 ,,xxx4 ,it was a custom among the ,egyptian ladies not to wear shoes1 that they might stay at home all day and not go abroad4 ,but most of our women will only stay at home if you strip them of their golden shoes1 and bracelets1 and shoe-buckles1 and purple robes1 and pearls4 ,sec4 ,,xxxi4 ,theano1 as she was putting on her shawl1 displayed her arm1 and somebody observing1 ,what a handsome arm6 she replied1 ,but not common4 ,so ought not even the speech1 any more than the arm1 of a chaste woman1 to be common1 for speech must be considered as it were the exposing of the mind1 especially in the presence of strangers4 ,for in words are seen the state of mind and character and disposition of the speaker4 ,sec4 ,,xxxii4 ,phidias made a statue of ,aphrodite at ,elis1 with one foot on a tortoise1#agb as a symbol that women should stay at home and be silent4 ,for the wife ought only to speak either to her husband1 or by her husband1 not being vexed if1 like a flute-player1 she speaks more decorously by another mouth-piece4 ,sec4 ,,xxxiii4 ,when rich men and kings honour philosophers1 they really pay homage to themselves as well2 but when philosophers pay court to the rich1 they lower themselves without advancing their patrons4 ,the same is the case with women4 ,if they submit themselves to their husbands they receive praise1 but if they desire to rule1 they get less credit even than the husbands who submit to their rule4 ,but the husband ought to rule his wife1 not as a master does a chattel1 but as the soul governs the body1 by sympathy and goodwill4 ,as he ought to govern the body by not being a slave to its pleasures and desires1 so he ought to rule his wife by cheerfulness and complaisance4 ,sec4 ,,xxxiv4 ,the philosophers tell us that some bodies are composed of distinct parts1 as a fleet or army2 others of connected parts1 as a house or ship2 others united and growing together1 as every animal is4 ,the marriage of lovers is like this last class1 that of those who marry for dowry or children is like the second class1 and that of those who only sleep together is like the first class1 who may be said to live in the same house1 but in no other sense to live together4 ,but1 just as doctors tell us that liquids are the only things that thoroughly mix1 so in married people there must be a complete union of bodies1 wealth1 friends1 and relations4 ,and thus the ,roman legislator forbade married people to exchange presents with one another1 not that they should not go shares with one another1 but that they should consider everything as common property4 ,sec4 ,,xxxv4 ,at ,leptis1 a town in ,libya1 it is the custom for the bride the day after marriage to send to her mother-in-law's house for a pipkin1 who does not lend her one1 but says she has not got one1 that from the first the daughter-in-law may know her mother-in-law's stepmotherly mind1#agc that if afterwards she should be harsher still1 she should be prepared for it and not take it ill4 ,knowing this the wife ought to guard against any cause of offence1 for the bridegroom's mother is jealous of his affection to his wife4 ,but there is one cure for this condition of mind1 to conciliate privately the husband's affection1 and not to divert or diminish his love for his mother4 ,sec4 ,,xxxvi4 ,mothers seem to love their sons best as able to help them1 and fathers their daughters as needing their help2 perhaps also it is in compliment to one another1 that each prefers the other sex in their children1 and openly favours it4 ,this1 however1 is a matter perhaps of little importance4 ,but it looks very nice in the wife to show greater respect to her husband's parents than to her own1 and if anything unpleasant has happened to confide it to them rather than to her own people4 ,for trust begets trust1#agd and love love4 ,sec4 ,,xxxvii4 ,the generals of the ,greeks in ,cyrus's army ordered their men to receive the enemy silently if they came up shouting1 but if they came up silently to rush out to meet them with a shout4 ,so sensible wives1 in their husband's tantrums1 are quiet when they storm1 but if they are silent and sullen talk them round and appease them4 ,sec4 ,,xxxviii4 ,rightly does ,euripides#age censure those who introduce the lyre at wine-parties1 for music ought to be called in to assuage anger and grief1 rather than to enervate the voluptuous still more than before4 ,think1 therefore1 those in error who sleep together for pleasure1 but when they have any little difference with one another sleep apart1 and do not then more than at any other time invoke ,aphrodite1 who is the best physician in such cases1 as the poet1 ,i ween1 teaches us1 where he introduces ,hera1 saying3 ,their long-continued strife ,i now will end1 ,for to the bed of love ,i will them send4#agf ,sec4 ,,xxxix4 ,everywhere and at all times should husband and wife avoid giving one another cause of offence1 but most especially when they are in bed together4 ,the woman who was in labour and had a bad time said to those that urged her to go to bed1 ,how shall the bed cure me1 which was the very cause of this trouble8#agg ,and those differences and quarrels which the bed generates will not easily be put an end to at any other time or place4 ,sec4 ,,xl4 ,hermione seems to speak the truth where she says3 ,the visits of bad women ruined me4#agh ,but this case does not happen naturally1 but only when dissension and jealousy has made wives open not only their doors but their ears to such women4 ,but that is the very time when a sensible wife will shut her ears more than at any other time1 and be especially on her guard against whisperers1 that fire may not be added to fire1#agi and remember the remark of ,philip1 who1 when his friends tried to excite him against the ,greeks1 on the ground that they were treated well and yet reviled him1 answered1 ,what will they do then1 if ,i treat them ill8 ,whenever1 then1 calumniating women come and say to a wife1 ,how badly your husband treats you1 though a chaste and loving wife6 let her answer1 ,how would he act then1 if ,i were to begin to hate him and injure him8 ,sec4 ,,xli4 ,the master who saw his runaway slave a long time after he had run away1 and chased him1 and came up with him just as he had got to the mill1 said to him1 ,in what more appropriate place could ,i have wished to find you8#ahj ,so let the wife1 who is jealous of her husband1 and on the point of writing a bill of divorce in her anger1 say to herself1 ,in what state would my rival be better pleased to see me in than this1 vexed and at variance with my husband1 and on the point of abandoning his house and bed8 ,sec4 ,,xlii4 ,the ,athenians have three sacred seedtimes3 the first at ,scirus1 as a remembrance of the original sowing of corn1 the second at ,rharia1 the third under ,pelis1 which is called ,buzygium4#aha ,but a more sacred seedtime than all these is the procreation of children1 and therefore ,sophocles did well to call ,aphrodite fruitful ,cytherea4 ,wherefore it behoves both husband and wife to be most careful over this business1 and to abstain from lawless and unholy breaches of the marriage vow1 and from sowing in quarters where they desire no produce1 or where1 if any produce should come1 they would be ashamed of it and desire to conceal it4#ahb ,sec4 ,,xliii4 ,when ,gorgias the ,rhetorician recited his speech at ,olympia recommending harmony to the ,greeks1 ,melanthius cried out1 ,he recommend harmony to us6 ,why1 he can't persuade his wife and maid to live in harmony1 though there are only three of them in the house6 ,gorgias belike had an intrigue with the maid1 and his wife was jealous4 ,he then must have his own house in good order who undertakes to order the affairs of his friends and the public1 for any ill-doings on the part of husbands to their wives is far more likely to come out and be known to the public than the ill-doings of wives to their husbands4 ,sec4 ,,xliv4 ,they say the cat is driven mad by the smell of perfumes4 ,if it happens that wives are equally affected by perfumes1 it is monstrous that their husbands should not abstain from using perfumes1 rather than for so small a pleasure to incommode so grievously their wives4 ,and since they suffer quite as much when their husbands go with other women1 it is unjust for a small pleasure to pain and grieve wives1 and not to abstain from connection with other women1 when even bee-keepers will do as much1 because bees are supposed to dislike and sting those that have had dealings with women4 ,sec4 ,,xlv4 ,those that approach elephants do not dress in white1 nor those that approach bulls in red1 for these colours render those animals savage2 and tigers they say at the beating of drums go quite wild1 and tear themselves in their rage4 ,similarly1 as some men cannot bear to see scarlet and purple dresses1 and others are put out by cymbals and drums1#ahc what harm would it do wives to abstain from these things1 and not to vex or provoke husbands1 but to live with them quietly and meekly8 ,sec4 ,,xlvi4 ,a woman said to ,philip1 who against her will was pulling her about1 ,let me go1 all women are alike when the lamp is put out4#ahd ,a good remark to adulterers and debauchees4 ,but the married woman ought to show when the light is put out that she is not like all other women1 for then1 when her body is not visible1 she ought to exhibit her chastity and modesty as well as her personal affection to her husband4 ,sec4 ,,xlvii4 ,plato#ahe recommended old men to act with decorum especially before young men1 that they too might show respect to them2 for where the old behave shamelessly1 no modesty or reverence will be exhibited by the young4 ,the husband ought to remember this1 and show no one more respect than his wife1 knowing that the bridal chamber will be to her either a school of virtue or of vice4 ,and he who enjoys pleasures that he forbids his wife1 is like a man that orders his wife to go on fighting against an enemy to whom he has himself surrendered4 ,sec4 ,,xlviii4 ,as to love of show1 ,eurydice1 read and try to remember what was written by ,timoxena to ,aristylla3 and do you1 ,pollianus1 not suppose that your wife will abstain from extravagance and expense1 if she sees that you do not despise such vanities in others1 but delight in gilt cups1 and pictures in houses1 and trappings for mules1 and ornaments for horses4 ,for it is not possible to banish extravagance from the women's side of the house if it is always to be seen in the men's apartments4 ,moreover1 ,pollianus1 as you are already old enough for the study of philosophy1 adorn your character by its teaching1 whether it consists of demonstration or constructive reasoning1 by associating and conversing with those that can profit you4 ,and for your wife gather honey from every quarter1 as the bees do1 and whatever knowledge you have yourself acquired impart to her1 and converse with her1 making the best arguments well known and familiar to her4 ,for now ,father thou art to her1 and mother dear1 ,and brother too4#ahf ,and no less decorous is it to hear the wife say1 ,husband1 you are my teacher and philosopher and guide in the most beautiful and divine subjects4 ,for such teaching in the first place detaches women from absurdities3 for the woman who has learnt geometry will be ashamed to dance1 nor will she believe in incantations and spells1 if she has been charmed by the discourses of ,plato and ,xenophon2 and if anyone should undertake to draw the moon down from the sky1 she will laugh at the ignorance and stupidity of women that credit such nonsense1 well understanding geometry1 and having heard how ,aglaonice1 the daughter of the ,thessalian ,hegetor1 having a thorough knowledge of the eclipses of the moon1 and being aware beforehand of the exact time when the moon would be in eclipse1 cheated the women1 and persuaded them that she herself had drawn it down from the sky4 ,for no woman was ever yet credited with having had a child without intercourse with a man1 for those shapeless embryos and gobbets of flesh that take form from corruption are called moles4 ,we must guard against such false conceptions as these arising in the minds of women1 for if they are not well informed by good precepts1 and share in the teaching that men get1 they generate among themselves many foolish and absurd ideas and states of mind4 ,but do you1 ,eurydice1 study to make yourself acquainted with the sayings of wise and good women1 and ever have on your tongue those sentiments which as a girl you learnt with us1 that so you may make your husband's heart glad1 and be admired by all other women1 being in yourself so wonderfully and splendidly adorned4 ,for one cannot take or put on1 except at great expense1 the jewels of this or that rich woman1 or the silk dresses of this or that foreign woman1 but the virtues that adorned ,theano1#ahg and ,cleobuline1 and ,gorgo the wife of ,leonidas1 and ,timoclea the sister of ,theagenes1 and the ancient ,claudia1#ahh and ,cornelia the sister of ,scipio1#ahi and all other such noble and famous women1 these one may array oneself in without money and without price1 and so adorned lead a happy and famous life4 ,for if ,sappho plumed herself so much on the beauty of her lyrical poetry as to write to a certain rich woman1 ,you shall lie down in your tomb1 nor shall there be any remembrance of you1 for you have no part in the roses of ,pieria1 how shall you not have a greater right to plume yourself on having a part not in the roses but in the fruits which the ,muses bring1 and which they freely bestow on those that admire learning and philosophy8#aij #aed ,this tune is again alluded to by ,plutarch in ,quaestion4 ,convival41 p4 #gjd1 ,f4 ,see also ,clemens ,alexandrinus1 ,paedagog4 ii4 p4 #afd1 ,greek3 ,a tais de hippois mignumenais oion hymenaios epauleitai nomos aulodias hippothoron touton keklekasin oi ,mousikoi4 #aee ,peitho means ,persuasion1 and is represented as one of the ,graces by ,hermes anax4 ,see ,pausanias1 ix4 #ce4 #aef ,compare the ,proverb ,greek3 ,eikelos omphakizetai1 and ,tibullus1 iii4 #e1 #ai3 ,quid fraudare juvat vitem crescentibus uvis8 #aeg ,cf4 ,shakspere1 ,romeo and ,juliet1 ,a4 ii4 ,sc4 vi4 #i-ae4 #aeh ,herodotus1 i4 #h4 #aei ,an allusion to the well-known ,fable of ,a,esop1 ,no4 #hb in ,halm's edition4 #afj ,this comparison of the mirror is beautifully used by ,keble in his ,christian ,year3 ,without a hope on earth to find ,a mirror in an answering mind4 ,wednesday before ,easter4 #afa ,does this throw light on ,esther1 i4 #aj-ab8 #afb ,by their patronage4 #afc ,republic1 v4 p4 #dfb1 ,c4 #afd ,by the power of sympathy4 ,this is especially true of eyes4 ,wyttenbach compares the ,epigram in the ,anthology1 i4 #df4 #i4 ,greek3 ,kai gar dexion omma kakoumenon ommati laio ,pollaki tous idious antididosi ponous4 #afe ,reading ,greek3 kalon with ,hercher4 #aff ,the ancients hardly ever drank wine neat4 ,hence the allusion4 ,the symposiarch1 or arbiter bibendi1 settled the proportions to be used4 #afg ,compare the ,french proverb1 ,le beau soulier blesse souvent le pied4 #afh ,thessaly was considered by the ancients famous for enchantments and spells4 ,so ,juvenal1 vi4 #faj1 speaks of ,thessala philtia1 and see ,horace1 ,odes1 i4 #bg4 #ba1 #bb2 ,epodes1 v4 #de4 #afi ,wyttenbach well compares the lines of ,menander3-- ,greek3 enest alethes philtron eugnomon tropos1 touto katakratein andros eiothen gune4 #agj ,an allusion to ,homer1 ,iliad1 xiv4 #bad-bag4 #aga ,called by the ,romans pronuba ,juno4 ,see ,verg4 ,a,eneid1 iv4 #aff2 ,ovid1 ,heroides1 vi4 #dc4 #agb ,see ,pausanias1 vi4 #be4 ,the statue was made of ivory and gold4 #agc ,compare ,terence1 ,hecyra1 #bja4 ,uno animo omnes socrus oderunt nurus4 ,as to stepmotherly feelings1 the injusta noverca has passed into a proverb with all nations4 ,see for example ,hesiod1 ,works and ,days1 #hbc1 ,greek3 allote metruie pelei hemere1 allote meter4 #agd ,wyttenbach compares ,seneca's ,fidelem si putaveris facies4 ,ep4 iii4 p4 #f4 #age ,euripides1 ,medea1 #aij-aih4 #agf ,homer1 ,iliad1 xiv4 #bje1 #bji4 #agg ,see ,mulier ,parturiens1 ,phaedrus' ,fables1 i4 #ah4 #agh ,euripides1 ,andromache1 #icj4 #agi ,proverb4 ,cf4 ,horace1 ,oleum adde camino1 ii4 ,sat4 iii4 #cba4 #ahj ,see ,a,esop's ,fables1 ,no4 #aba4 ,halme4 ,greek3 ,drapetes is the title4 ,all readers of ,plautus and ,terence know what a bugbear to slaves the threat of being sent to the mill was4 ,they would have to turn it instead of horses1 or other cattle4 #aha ,that is1 ,yoking oxen for the plough4 #ahb ,procreation of children was among the ancients frequently called ,ploughing and ,sowing4 ,hence the allusions in this paragraph4 ,so1 too1 ,shakspere1 ,measure for ,measure1 ,act i4 ,sc4 iv4 #da-dd4 #ahc ,the reference is to the rites of ,cybele4 ,see ,lucretius1 ii4 #fah4 #ahd ,see ,erasmus1 ,adagia4 ,the ,french proverb is ,la nuit tous les chats sont gris4 #ahe ,laws1 p4 #gbi1 ,c4 #ahf ,from the words of ,andromache to ,hector1 ,iliad1 vi4 #dbi1 #dcj4 #ahg ,theano was the wife of ,pythagoras4 #ahh ,see ,livy1 xxix4 #ad4 ,propertius1 v4 #aa4 #ea1 #eb4 ,ovid1 ,fasti1 iv4 #cje sq4 #ahi ,and mother of the ,gracchi4 #aij ,jeremy ,taylor1 in his beautiful sermon on ,the ,marriage ,ring1 has borrowed not a few hints from this treatise of ,plutarch1 as usual investing with a new beauty whatever he borrows1 from whatever source4 ,he had the classics at his fingers' end1 and much of his unique charm he owes to them4 ,but he read them as a philosopher1 and not as a grammarian4 ,,consolatory ,,letter ,,to ,,his ,,wife4 ,sec4 ,i4 ,plutarch to his wife sends greeting4 ,the messenger that you sent to me to announce the death of our little girl seems to have missed his way en route for ,athens2 but when ,i got to ,tanagra ,i heard the news from my niece4 ,i suppose the funeral has already taken place1 and ,i hope everything went off so as to give you least sorrow both now and hereafter4 ,but if you left undone anything you wished to do1 waiting for my opinion1 and thinking your grief would then be lighter1 be it without ceremoniousness or superstition1 both which things are indeed foreign to your character4 ,sec4 ,,ii4 ,only1 my dear wife1 let us both be patient at this calamity4 ,i know and can see very clearly how great it is1 but should ,i find your grief too excessive1 it would trouble me even more than the event itself4 ,and yet ,i have not a heart hard as heart of oak or flintstone1 as you yourself know very well1 who have shared with me in the bringing up of so many children1 as they have all been educated at home by ourselves4 ,and this one ,i know was more especially beloved by you1 as she was the first daughter after four sons1 when you longed for a daughter1 and so ,i gave her your name4#aia ,and as you are very fond of children your grief must have a peculiar bitterness when you call to mind her pure and simple gaiety1 which was without a tincture of passion or querulousness4 ,for she had from nature a wonderful contentedness of mind and meekness1 and her affectionateness and winning ways not only pleased one but also afforded a means of observing her kindliness of heart1 for she used to bid her nurse#aib give the teat not only to other children but even to her favourite playthings1 and so invited them as it were to her table in kindliness of heart1 and gave them a share of her good things1 and provided the best entertainment for those that pleased her4 ,sec4 ,,iii4 ,but ,i see no reason1 my dear wife1 why these and similar traits in her character1 that gave us delight in her lifetime1 should now1 when recalled to the memory1 grieve and trouble us4 ,though1 on the other hand1 ,i fear that if we cease to grieve we may also cease to remember her1 like ,clymene1 who says in the ,play#aic-- ,i hate the supple bow of cornel-wood1 ,and would put down athletics1 because she ever avoided and trembled at anything that reminded her of her son1 for it brought grief with it1 and it is natural to avoid everything that gives us pain4 ,but as she gave us the greatest pleasure in embracing her and even in seeing and hearing her1 so ought her memory living and dwelling with us to give us more1 aye1 many times more1 joy than grief1 since those arguments that we have often used to others ought to be profitable to us in the present conjuncture1 nor should we sit down and rail against fortune1 opposing to those joys many more griefs4 ,sec4 ,,iv4 ,those who were present at the funeral tell me with evident surprise that you put on no mourning1 and that you bedizened up neither yourself nor your maids with the trappings of woe1 and that there was no ostentatious expenditure of money at the funeral1 but that everything was done orderly and silently in the presence of our relations4 ,i am not myself surprised that you1 who never made a display either at the theatre or on any other public occasion1 and thought extravagance useless even in the case of pleasure1 should have been frugal in your grief4 ,for not only ought the chaste woman to remain uncorrupt in ,bacchanalian revels1#aid but she ought to consider her self-control not a whit less necessary in the surges of sorrow and emotion of grief1 contending not 7as most people think7 against natural affection1 but against the extravagant wishes of the soul4 ,for we are indulgent to natural affection in the regret1 and honour1 and memory that it pays to the dead3 but the insatiable desire for a passionate display of funeral grief1 coming to the climax in coronachs and beatings of the breast1 is not less unseemly than intemperance in pleasure and is unreasonably#aie forgiven only because pain and grief instead of delight are elements in the unseemly exhibition4 ,for what is more unreasonable than to curtail excessive laughter or any other demonstration of joy1 and to allow a free vent to copious lamentation and wailing that come from the same source8 ,and how unreasonable is it1 as some husbands do1 to quarrel with their wives about perfume and purple robes1 while they allow them to shear their heads in mourning1 and to dress in black1 and to sit in idle grief1 and to lie down in weariness6 ,and what is worst of all1 how unreasonable is it for husbands to interfere if their wives chastise the domestics and maids immoderately or without sufficient cause1 yet allow them to ill-treat themselves cruelly in cases and conjunctures that require repose and kindness6 ,sec4 ,v4 ,but between us1 my dear wife1 there never was any occasion for such a contest1 nor do ,i think there ever will be4 ,for as to your economy in dress and simple way of living1 there is no philosopher with whom you are acquainted whom you did not amaze1 nor is there any citizen who has not observed#aif how plainly you dressed at sacred rites1 and sacrifices1 and theatres4 ,you have also already on similar painful occasions exhibited great fortitude1 as when you lost your eldest son1 and again when our handsome ,chaeron died4 ,for when ,i was informed of his death1 ,i well remember some guests from the sea were coming home with me to my house as well as some others1 but when they saw the great quiet and tranquillity of the household1 they thought1 as they afterwards told some other people1 that no such disaster had really happened1 but that the news was untrue4 ,so well had you ordered everything in the house1 at a time when there would have been great excuse for disorder4 ,and yet you had suckled that son1 though your breast had had to be lanced owing to a contusion4 ,this was noble conduct and showed your great natural affection4 ,sec4 ,,vi4 ,but most mothers we see1 when their children are brought to them clean and tidy1 take them into their hands as playthings1 and when they die burst out into idle and unthankful grief1 not so much out of affection--for affection is thoughtful and noble--but a great yearning for vain glory#aig mixed with a little natural affection makes their grief fierce and vehement and hard to appease4 ,and this does not seem to have escaped ,a,esop's notice1 for he says that when ,zeus assigned their honours to various gods1 ,grief also claimed his4 ,and ,zeus granted his wish1 with this limitation that only those who chose and wished need pay him honour4#aih ,it is thus with grief at the outset1 everyone welcomes it at first1 but after it has got by process of time settled1 and become an inmate of the house1 it is with difficulty dislodged again1 however much people may wish to dislodge it4 ,wherefore we ought to keep it out of doors1 and not let it approach the garrison by wearing mourning or shearing the hair1 or by any similar outward sign of sorrow4 ,for these things occurring daily and being importunate make the mind little1 and narrow1 and unsocial1 and harsh1 and timid1 so that1 being besieged and taken in hand by grief1 it can no longer laugh1 and shuns daylight1 and avoids society4 ,this evil will be followed by neglect of the body1 and dislike to anointing and the bath and the other usual modes of life3 whereas the very opposite ought to be the case1 for the mind ill at ease especially requires that the body should be in a sound and healthy condition4 ,for much of grief is blunted and relaxed when the body is permeated by calm1 like the sea in fine weather4 ,but if the body get into a dry and parched condition from a low diet1 and gives no proper nutriment to the soul1 but only feeds it with sorrow and grief1 as it were with bitter and injurious exhalations1 it cannot easily recover its tone however people may wish it should4 ,such is the state of the soul that has been so ill-treated4 ,sec4 ,,vii4 ,moreover1 ,i should not hesitate to assert#aii that the most formidable peril in connection with this is the visits of bad women1#bjj and their chatter1 and joint lamentation1 all which things fan the fire of sorrow and aggravate it1 and suffer it not to be extinguished either by others or by itself4 ,i am not ignorant what a time of it you had lately1 when you went to the aid of ,theon's sister1 and fought against the women who came on a visit of condolence and rushed up with lamentation and wailing1 adding fuel as it were to her fire of grief in their simplicity4 ,for when people see their friends' houses on fire they put it out as quickly and energetically as they can1 but when their souls are on fire they themselves bring fuel4 ,and if anybody has anything the matter with his eyes they will not let him put his hands to them1 however much he wish1 nor do they themselves touch the inflamed part2 but a person in grief sits down and gives himself up to every chance comer1 like a river that all make use of1 to stir up and aggravate the sore1 so that from a little tickling and discomfort it grows into a great and terrible disease4 ,however1 as to all this ,i know you will be on your guard4 ,sec4 ,,viii4 ,try also often to carry yourself back in memory to that time when1 this little girl not having been then born1 we had nothing to charge ,fortune with1 and to compare that time and this together1 as if our circumstances had gone back to what they were then4 ,otherwise1 my dear wife1 we shall seem discontented at the birth of our little daughter1 if we consider our position before her birth as more perfect4 ,but we ought not to erase from our memory the two years of her life1 but to consider them as a time of pleasure giving us gratification and enjoyment1 and not to deem the shortness of the blessing as a great evil1 nor to be unthankful for what was given us1 because ,fortune did not give us a longer tenure as we wished4 ,for ever to be careful what we say about the gods1 and to be cheerful and not rail against ,fortune1 brings a sweet and goodly profit2 and he who in such conjunctures as ours mostly tries to remember his blessings1 and turns and diverts his mind from the dark and disturbing things in life to the bright and radiant1 either altogether extinguishes his grief or makes it small and dim from a comparison with his comforts4 ,for as perfume gives pleasure to the nose1 and is a remedy against disagreeable smells1 so the remembrance of past happiness in present trouble gives all the relief they require to those who do not shut out of their memory the blessings of the past1 or always and everywhere rail against ,fortune4 ,and this certainly ought not to be our case1 that we should slander all our past life because1 like a book1 it has one erasure in it1 when all the other pages have been bright and clean4 ,sec4 ,,ix4 ,you have often heard that happiness consists in right calculations resulting in a healthy state of mind1 and that the changes which ,fortune brings about need not upset it1 and introduce confusion into our life4 ,but if we too must1 like most people1 be governed by external events1 and make an inventory of the dealings of ,fortune1 and constitute other people the judges of our felicity1 do not now regard the tears and lamentations of those who visit you1 which by a faulty custom are lavished on everybody1 but consider rather how happy you are still esteemed by them for your family1 your house1 and life4 ,for it would be monstrous1 if others would gladly prefer your destiny to theirs1 even taking into account our present sorrow1 that you should rail against and be impatient at our present lot1 and in consequence of our bitter grief not reflect how much comfort is still left to us4 ,but like those who quote imperfect verses of ,homer#bja and neglect the finest passages of his writings1 to enumerate and complain of the trials of life1 while you pay no attention to its blessings1 is to resemble those stingy misers1 who heap up riches and make no use of them when they have them1 but lament and are impatient if they are lost4 ,and if you grieve over her dying unmarried and childless1 you can comfort yourself with the thought that you have had both those advantages4 ,for they should not be reckoned as great blessings in the case of those who do not enjoy them1 and small blessings in the case of those who do4 ,and that she has gone to a place where she is out of pain ought not to pain us1 for what evil can we mourn for on her account if her pains are over8 ,for even the loss of important things does not grieve us when we have no need of them4 ,but it was only little things that your ,timoxena was deprived of1 little things only she knew1 and in little things only did she rejoice2 and how can one be said to be deprived of things of which one had no conception1 nor experience1 nor even desire for8 ,sec4 ,x4 ,as to what you hear from some people1 who get many to credit their notion1 that the dead suffer no evil or pain1 ,i know that you are prevented from believing that by the tradition of our fathers and by the mystic symbols of the mysteries of ,dionysus1 for we are both initiated4 ,consider then that the soul1 being incorruptible1 is in the same condition after death as birds that have been caught4 ,for if it has been a long time in the body1 and during this mortal life has become tame by many affairs and long habit1 it swoops down again and a second time enters the body1 and does not cease to be involved in the changes and chances of this life that result from birth4 ,for do not suppose that old age is abused and ill-spoken of only for its wrinkles and white hair and weakness of body1 but this is the worst feature about it1 that it makes the soul feeble in its remembrance of things in the other world1 and strong in its attachment to things in this world1 and bends and presses it1 if it retain the form which it had in the body from its experience4 ,but that soul1 which does indeed enter the body1 but remains only a short time in it1 being liberated from it by the higher powers1 rears as it were at a damp and soft turning post in the race of life1 and hastens on to its destined goal4 ,for just as if anyone put out a fire1 and light it again at once1 it is soon rekindled1 and burns up again quickly1 but if it has been out a long time1 to light it again will be a far more difficult and irksome task1 so the soul that has sojourned only a short time in this dark and mortal life1 quickly recovers the light and blaze of its former bright life1 whereas for those who have not had the good fortune very early1 to use the language of the poet1 to pass the gates of ,hades1#bjb nothing remains but a great passion for the things of this life1 and a softening of the soul through contact with the body1 and a melting away of it as if by the agency of drugs4#bjc ,sec4 ,,xi4 ,and the truth of this is rendered more apparent in our hereditary and time-honoured customs and laws4 ,for when infants die no libations are poured out for them1 nor are any other rites performed for them1 such as are always performed for adults4 ,for they have no share in the earth or in things of the earth1 nor do parents haunt their tombs or monuments1 or sit by their bodies when they are laid out4 ,for the laws do not allow us to mourn for such1 seeing that it is an impious thing to do so in the case of persons who have departed into a better and more divine place and sphere4 ,i know that doubts are entertained about this1 but since to doubt is harder for them than to believe1 let us do externally as the laws enjoin1 and internally let us be more holy and pure and chaste4#bjd #aia ,timoxena1 as we see later on1 ,sec4 ix4 #aib ,adopting ,reiske's reading1 ,greek3 maston keleuousa1 proekaleito kathaper4 #aic ,euripides' ,phaethon1 which exists only in fragments4 ,clymene was the daughter of ,oceanus1 and mother of ,phaethon4 #aid ,an allusion to ,euripides1 ,bacchae1 #cag1 #cah4 #aie ,reading with ,reiske ,greek3 oudeni logo de1 or ,greek3 alogos de4 ,some such reading seems necessary to comport with the ,greek3 ti gar alogoteron two lines later4 #aif ,reading ,greek3 pareiches with ,xylander4 #aig ,a great craving for sympathy would be the modern way of putting it4 #aih ,see the ,fable of ,a,esop1 entitled ,greek3 ,penthous geras1 ,no4 #cee4 ,halme4 ,see also ,plutarch's ,consolation to ,apollonius1 ,sec4 xix41 where the ,fable is told at some length4 #aii ,reading with ,reiske ,greek3 ouk an eipein phobetheien4 #bjj ,an allusion to ,euripides1 ,andromache1 #icj4 ,see ,plutarch's ,conjugal ,precepts1 ,sec4 xl4 #bja ,the whole subject is discussed in full by ,athenaeus1 p4 #fcb1 ,f4 ,f4 ,a false quantity we see was a bugbear even before the days of ,universities4 #bjb ,homer1 ,iliad1 v4 #fdf2 xxiii4 #ga4 #bjc ,this section is dreadfully corrupt4 ,i have adopted1 it will be seen1 the suggestions of ,wyttenbach4 #bjd ,this ,consolatory ,letter ends rather abruptly4 ,it is probable that there was more of it4 ,,that ,,virtue ,,may ,,be ,,taught4 ,sec4 ,i4 ,as to virtue we deliberate and dispute whether good sense1 and justice1 and rectitude can be taught3 and then we are not surprised that1 while the works of orators1 and pilots1 and musicians1 and house-builders1 and farmers1 are innumerable1 good men are only a name and expression1 like ,centaurs and ,giants and ,cyclopes1 and that it is impossible to find any virtuous action without alloy of base motives1 or any character free from vice3 but if nature produces spontaneously anything good1 it is marred by much that is alien to it1 as fruit choked by weeds4 ,men learn to play on the harp1 and to dance1 and to read1 and to farm1 and to ride on horseback3 they learn how to put on their shoes and clothes generally3 people teach how to pour out wine1 how to cook2 and all these things cannot be properly performed1 without being learned4 ,the art of good living alone1 though all those things ,i have mentioned only exist on its account1 is untaught1 unmethodical1 inartistic1 and supposed to come by the light of nature6 ,sec4 ,,ii4 ,o sirs1 by asserting that virtue is not a thing to be taught1 why are we making it unreal8 ,for if teaching produces it1 the deprivation of teaching prevents it4 ,and yet1 as ,plato says1 a discord and false note on the lyre makes not brother go to war with brother1 nor sets friends at variance1 nor makes states hostile to one another1 so as to do and suffer at one another's hands the most dreadful things3#bje nor can anyone say that there was ever a dissension in any city as to the pronunciation of ,telchines3 nor in a private house any difference between man and wife as to woof and warp4 ,and yet no one without learning would undertake to ply the loom1 or write a book1 or play on the lyre1 though he would thereby do no great harm1 but he fears making himself ridiculous1 for as ,heraclitus says1 ,it is better to hide one's ignorance1 yet everyone thinks himself competent to manage a house and wife and the state and hold any magisterial office4 ,on one occasion1 when a boy was eating rather greedily1 ,diogenes gave the lad's tutor a blow with his fist1 ascribing the fault not to the boy1 who had not learnt how to eat properly1 but to the tutor who had not taught him4 ,and can one not properly handle a dish or a cup1 unless one has learnt from a boy1 as ,aristophanes bids us1 not to giggle1 nor eat too fast1 nor cross our legs1#bjf and yet be perfectly fit to manage a family and city1 and wife1 and live well1 and hold office1 when one has not learnt how one should behave in the conduct of life8 ,when ,aristippus was asked by someone1 ,are you everywhere then8 he smiled and said1 ,if ,i am everywhere1 ,i lose my passage money4#bjg ,why should not you also say1 ,if men are not better for learning1 the money paid to tutors is also lost8 ,for just as nurses mould with their hands the child's body1 so tutors1 receiving it immediately it is weaned1 mould its soul1 teaching it by habit the first vestiges of virtue4 ,and the ,lacedaemonian1 who was asked1 what good he did as a tutor1 replied1 ,i make what is good pleasant to boys4 ,moreover tutors teach boys to walk in the streets with their heads down1#bjh to touch salt fish with one finger only1 other fish bread and meat with two1 to scratch themselves in such a way1 and in such a way to put on their cloak4#bji ,sec4 ,,iii4 ,what then8 ,he that says that the doctor's skill is wanted in the case of a slight skin-eruption or whitlow1 but is not needed in the case of pleurisy1 fever1 or lunacy1 in what respect does he differ from the man that says that schools and teaching and precepts are only for small and boyish duties1 while great and important matters are to be left to mere routine and accident8 ,for1 as the man is ridiculous who says we ought to learn to row but not to steer1 so he who allows all other arts to be learnt1 but not virtue1 seems to act altogether contrary to the ,scythians4 ,for they1 as ,herodotus tells us1#baj blind their slaves that they may remain with them1 but such an one puts the eye of reason into slavish and servile arts1 and takes it away from virtue4 ,and the general ,iphicrates well answered ,callias1 the son of ,chabrias1 who asked him1 ,what are you8 an archer8 a targeteer8 cavalry1 or infantry8 ,none of these1 said he1 but the commander of them all4 ,ridiculous therefore is he who says that the use of the bow and other arms and the sling and riding are to be taught1 but that strategy and how to command an army comes by the light of nature4 ,still more ridiculous is he who asserts that good sense alone need not be taught1 without which all other arts are useless and profitless1 seeing that she is the mistress and orderer and arranger of all of them1 and puts each of them to their proper use4 ,for example1 what grace would there be in a banquet1 though the servants had been well-trained1 and had learnt how to dress and cook the meat and pour out the wine1#baa unless there was good order and method among the waiters8#bab #bje ,plato1 ,clitophon1 p4 #djg1 ,c4 #bjf ,aristophanes1 ,clouds1 #ihc4 #bjg ,does ,juvenal allude to this1 viii4 #ig8 #bjh ,so as to look modest and be ,ingenui vultus pueri1 ingenuique pudoris4 #bji ,reading with ,salmasius1 ,greek3 anabalein4 #baj ,herodotus1 iv4 #b4 ,the historian1 however1 assigns other reasons for blinding them4 #baa ,a line from ,odyssey1 xv4 #cbc4 #bab ,malim ,greek3 daitumonas4 ,wyttenbach1 who remarks generally on this short treatise1 ,non integra videtur esse nec continua disputatio1 sed disputationis1 ,plutarcheae tamen1 excerptum compendium4 ,,on ,,virtue ,,and ,,vice4 ,sec4 ,i4 ,clothes seem to warm a man1 not by throwing out heat themselves 7for in itself every garment is cold1 whence in great heat or in fevers people frequently change and shift them71 but the heat which a man throws out from his own body is retained and wrapped in by a dress fitting close to the body1 which does not admit of the heat being dissipated when once it has got firm hold4 ,a somewhat similar case is the idea that deceives the mass of mankind1 that if they could live in big houses1 and get together a quantity of slaves and money1 they would have a happy life4 ,but a happy and cheerful life is not from without1 on the contrary1 a man adds the pleasure and gratification to the things that surround him1 his temperament being as it were the source of his feelings4#bac ,but when the fire blazes the house is brighter to look at4#bad ,so1 too1 wealth is pleasanter1 and fame and power more splendid1 when a man has joy in his heart1 seeing that men can bear easily and quietly poverty and exile and old age if their character is a contented and mild one4 ,sec4 ,,ii4 ,for as perfumes make threadbare coats and rags to smell sweet1 while the body of ,anchises sent forth a fetid discharge1 distilling from his back on to his linen robe1 so every kind of life with virtue is painless and pleasurable1 whereas vice if infused into it makes splendour and wealth and magnificence painful1 and sickening1 and unwelcome to its possessors4 ,he is deemed happy in the market-place1 ,but when he gets him home1 thrice miserable1 ,his wife rules all1 quarrels1 and domineers4#bae ,and yet there would be no great difficulty in getting rid of a bad wife1 if one was a man and not a slave4 ,but a man cannot by writing a bill of divorce to his vice get rid of all trouble at once1 and enjoy tranquillity by living apart3 for it is ever present in his vitals1 and sticks to him night and day1 and burns without a torch1 and consigns him to gloomy old age1#baf being a disagreeable fellow-traveller owing to its arrogance1 and a costly companion at table owing to its daintiness1 and an unpleasant bed-fellow1 disturbing and marring sleep by anxiety and care and envy4 ,for during such a one's sleep the body indeed gets rest1 but the mind has terrors1 and dreams1 and perturbations1 owing to superstition1 ,for when my trouble catches me asleep1 ,i am undone by the most fearful dreams1 as one says4 ,for thus envy1 and fear1 and anger1 and lust affect one4 ,during the daytime1 indeed1 vice looks abroad and imitates the behaviour of others1 is shy and conceals its evil desires1 and does not altogether give way to its propensities1 but often even resists and fights stoutly against them2 but in sleep it escapes the observation of people and the law1 and1 being as far as possible removed from fear or modesty1 gives every passion play1 and excites its depravity and licentiousness1 for1 to borrow ,plato's expression1#bag it attempts incest with its mother1 and procures for itself unlawful meats1 and abstains from no action whatever1 and enjoys lawlessness as far as is practicable in visions and phantasies1 that end in no complete pleasure or satisfaction1 but can only stir up and inflame the passions and morbid emotions4 ,sec4 ,,iii4 ,where then is the pleasure of vice1 if there is nowhere in it freedom from anxiety and pain1 or independence1 or tranquillity1 or rest8#bah ,a healthy and sound constitution does indeed augment the pleasures of the body1 but for the soul there can be no lasting joy or gratification1 unless cheerfulness and fearlessness and courage supply a calm serenity free from storms2 for otherwise1 even if hope or delight smile on the soul1 it is soon confused and disturbed by care lifting up its head again1 so that it is but the calm of a sunken rock4 ,sec4 ,,iv4 ,pile up gold1 heap up silver1 build covered walks1 fill your house with slaves and the town with debtors1 unless you lay to rest the passions of the soul1 and put a curb on your insatiable desires1 and rid yourself of fear and anxiety1 you are but pouring out wine for a man in a fever1 and giving honey to a man who is bilious1 and laying out a sumptuous banquet for people who are suffering from dysentery1 and can neither retain their food nor get any benefit from it1 but are made even worse by it4 ,have you never observed how sick persons turn against and spit out and refuse the daintiest and most costly viands1 though people offer them and almost force them down their throats1 but on another occasion1 when their condition is different1 their respiration good1 their blood in a healthy state1 and their natural warmth restored1 they get up1 and enjoy and make a good meal of simple bread and cheese and cress8 ,such1 also1 is the effect of reason on the mind4 ,you will be contented1 if you have learned what is good and honourable4 ,you will live daintily and be a king in poverty1 and enjoy a quiet and private life as much as the public life of general or statesman4 ,by the aid of philosophy you will live not unpleasantly1 for you will learn to extract pleasure from all places and things3 wealth will make you happy1 because it will enable you to benefit many2 and poverty1 as you will not then have many anxieties2 and glory1 for it will make you honoured2 and obscurity1 for you will then be safe from envy4 #bac ,happiness comes from within1 not from without4 ,the true seat of happiness is the mind4 ,compare ,milton1 ,paradise ,lost1 ,book i4 #bed1 #bee3-- ,the mind is its own place1 and in itself ,can make a ,heaven of ,hell1 a ,hell of ,heaven4 #bad ,homeric ,epigrammata1 xiii4 #e4 #bae ,wyttenbach thinks these lines are by ,menander4 ,plutarch quotes them again ,on ,contentedness of ,mind1 ,sec4 xi4 #baf ,hesiod1 ,works and ,days1 #gje4 #bag ,plato1 ,republic1 ix4 p4 #ega1 ,d4 ,quoted again1 ,how one may be aware of one's ,progress in ,virtue1 ,sec4 xii4 #bah ,and so ,dr4 ,young truly says1-- ,a man of pleasure is a man of pains4 ,night ,thoughts4 ,,on ,,moral ,,virtue4 ,sec4 ,i4 ,i propose to discuss what is called and appears to be moral virtue 7which differs mainly from contemplative virtue in that it has emotion for its matter1 and reason for its form71 what its nature is1 and how it subsists1 and whether that part of the soul which takes it in is furnished with reason of its own1 or participates in something foreign1 and if the latter1 whether as things that are mixed with something better than themselves1 or rather as that which is subject to superintendence and command1 and may be said to share in the power of that which commands4 ,for ,i think it is clear that virtue can exist and continue altogether free from matter and mixture4 ,my best course will be to run briefly over the views of others1 not so much to display my research as because1 when their ideas have been set forth1 mine will become more clear and be on a firmer basis4 ,sec4 ,,ii4 ,menedemus of ,eretria took away the number and differences of virtues1 on the ground that virtue was one though it had many names2 for that just as mortal is synonymous with man1 so temperance and bravery and justice were the same thing4 ,and ,aristo of ,chios also made virtue one in substance1 and called it soundness of mind3 its diversities and varieties only existing in certain relations1 as if one called our sight when it took in white objects white-sight1 and when it took in black objects black-sight1 and so on4 ,for virtue1 when it considers what it ought to do and what it ought not to do1 is called prudence2 and when it curbs passion1 and sets a fit and proper limit to pleasure1 it is called self-control2 and when it is associated with our dealings and covenants with one another1 it is called justice2 just as a knife is one article1 though at different times it cuts different things in half3 and so1 too1 fire acts on different matter though it has but one property4 ,and ,zeno of ,cittium seems to incline somewhat to the same view1 as he defines prudence in distribution as justice1 in choice as self-control1 in endurance as fortitude3 and those who defend these views maintain that by the term prudence ,zeno means knowledge4 ,but ,chrysippus1 thinking each particular virtue should be arranged under its particular quality1 unwittingly stirred up1 to use ,plato's language1 a whole swarm of virtues1#bai unusual and unknown4 ,for as from brave we get bravery1 and from mild mildness1 and from just justice1 so from acceptable he got acceptableness1 and from good goodness1 and from great greatness1 and from the honourable honourableness1 and he made virtues of many other such clevernesses1 affabilities1 and versatilities1 and filled philosophy1 which did not at all require it1 with many strange names4 ,sec4 ,,iii4 ,now all these agree in supposing virtue to be a disposition and faculty of the governing part of the soul set in motion by reason1 or rather to be reason itself conformable and firm and immutable4 ,they think further that the emotional and unreasoning part of the soul is not by any natural difference distinct from the reasoning part1 but that that same part of the soul1 which they call intellect and the leading principle of action1 being altogether diverted and changed by the passions1 and by the alterations which habit or disposition have brought about1 becomes either vice or virtue1 without having in itself any unreasoning element1 but that it is called unreasoning when1 by the strong and overpowering force of appetite1 it launches out into excesses contrary to the direction of reason4 ,for passion1 according to them1 is only vicious and intemperate reason1 getting its strength and power from bad and faulty judgement4 ,but all of those philosophers seem to have been ignorant that we are all in reality two-fold and composite1 though they did not recognize it1 and only saw the more evident mixture of soul and body4 ,and yet that there is in the soul itself something composite and two-fold and dissimilar 7the unreasoning part of it1 as if another body1 being by necessity and nature mixed up with and united to reason71 seems not to have escaped the notice even of ,pythagoras1 as we infer from his zeal for music1 which he introduced to calm and soothe the soul1 as knowing that it was not altogether amenable to precept and instruction1 or redeemable from vice only by reason1 but that it needed some other persuasion and moulding and softening influence to co-operate with reason1 unless it were to be altogether intractable and refractory to philosophy4 ,and ,plato saw very plainly and confidently and decidedly that the soul of this universe is not simple or uncomposite or uniform1 but is made up of forces that work uniformly and differently1 in the one case it is ever marshalled in the same order and moves about in one fixed orbit1 in the other case it is divided into motions and orbits contrary to each other and changing about1 and thus generates differences in things4 ,so1 too1 the soul of man1 being a part or portion of the soul of the universe1 and compounded upon similar principles and proportions1 is not simple or entirely uniform1 but has one part intelligent and reasoning1 which is intended by nature to rule and dominate in man1 and another part unreasoning1 and subject to passion and caprice1 and disorderly1 and in need of direction4 ,and this last again is divided into two parts1 one of which1 being most closely connected with the body1 is called desire1 and the other1 sometimes taking part with the body1 sometimes with reason1 lending its influence against the body1 is called anger4 ,and the difference between reason and sense on the one hand1 and anger and desire on the other1 is shown by their antipathy to one another1 so that they are often at variance with one another as to what is best4#bbj ,these were at first#bba the views of ,aristotle1 as is clear from his writings1 though afterwards he joined anger to desire1 as if anger were nothing but a desire and passion for revenge4 ,however1 he always considered the emotional and unreasoning part of the soul as distinct from the reasoning1 not that it is altogether unreasoning as the perceptive1 or nutritive1 or vegetative portions of the soul1 for these are always deaf and disobedient to reason1 and in a certain sense are off-shoots from the flesh1 and altogether attached to the body2 but the emotional1 though it is destitute of any reason of its own1 yet is naturally inclined to listen to reason and sense1 and turn and submit and mould itself accordingly1 unless it be entirely corrupted by brute pleasure and a life of indulgence4 ,sec4 ,,iv4 ,as for those who wonder that what is unreasoning should obey reason1 they do not seem to me to recognize the power of reason1 how great it is1 and how far-reaching its dominion is--a power not gained by harsh and repelling methods1 but by attractive ones1 as mild persuasion which always accomplishes more than compulsion or violence4 ,for even the spirit and nerves and bones1 and other parts of the body1 though devoid of reason1 yet at any instigation of reason1 when she shakes as it were the reins1 are all on the alert and compliant and obedient1 the feet to run1 and the hands to throw or lift1 at her bidding4 ,right excellently has the poet set forth in the following lines the sympathy and accordance between the unreasoning and reason3-- ,thus were her beauteous cheeks diffused with tears1 ,weeping her husband really present then4 ,but though ,odysseus pitied her in heart1 ,his eyes like horn or steel impassive stood ,within their lids1 and craft his tears repressed4#bbb ,so completely under the control of judgement did he keep his spirit and blood and tears4 ,the same is shown by the subsidence of our passions1 which are laid to rest in the presence of handsome women or boys1 whom reason and the law forbid us to touch2 a case which most frequently happens to lovers1 when they hear that they have unwittingly fallen in love with a sister or daughter4 ,for at once passion is laid at the voice of reason1 and the body exhibits its members as subservient to decorum4 ,and frequently in the case of dainty food1 people very much attracted by it1 if they find out at the time or learn afterwards that they have eaten what is unclean or unlawful1 not only suffer distress and grief in their imagination1 but even their very body is upset by the notion1 and violent retchings and vomitings follow4#bbc ,i fear ,i should seem to be introducing merely novel and enticing arguments1 if ,i were to enumerate stringed instruments and lyres1 and harps and flutes1 and other harmonious musical instruments1 which1 although inanimate1 yet speak to man's passions1 rejoicing with him1 and mourning with him1 and chiming in with him1 and rioting with him1--in a word1 falling in with the vein and emotions and characters of those that play on them4 ,and they say that ,zeno on one occasion1 going into the theatre when ,amoebeus#bbd was playing on the harp1 said to the pupils1 ,let us go and learn what music can be produced by guts and nerves and wood and bones1 when they preserve proportion and time and order4 ,but passing these things over1 ,i would gladly learn from them1 if1 when they see dogs and horses and birds domesticated1 and by habit and training uttering sounds that can be understood1 and making obedient movements and gestures1 and acting quietly and usefully to us1 and when they notice that ,achilles in ,homer cheers on horses as well as men to the fight1#bbe they still wonder and doubt1 whether the passionate and emotional and painful and pleasurable elements in us are by nature obedient to the voice of reason1 and influenced and affected by it1 seeing that those elements are not apart from us or detached from us1 or formed from outside1 or hammered into us by force1 but are innate in us1 and ever associate with us1 and are nourished within us1 and abound in us through habit4 ,accordingly moral character is well called by the ,greeks ,greek3 ethos1 for it is1 to speak generally1 a quality of the unreasoning element in man1 and is called ,greek3 ethos because the unreasoning element moulded by reason receives this quality and difference by habit1 which is called ,greek3 ethos4#bbf ,not that reason wishes to expel passion altogether 7that is neither possible1 nor advisable71 but only to keep it within bounds and order1 and to engender the moral virtues1 which are not apathetic1 but hold the due proportion and mean in regard to passion4 ,and this she does by reducing the power of passion to a good habit4 ,for there are said to be three things existing in the soul1 power1 passion1 and habit4 ,power is the principle or matter of passion1 as power to be angry1 ashamed1 or confident3 and passion is the actual setting in motion of that power1 being itself anger1 confidence1 or shame2 and habit is the strong formation of power in the unreasoning element engendered by use1 being vice if the passions are badly tutored by reason1 virtue if they are well tutored4 ,sec4 ,v4 ,but since they do not regard every virtue as a mean1 nor call it moral1 we must discuss this difference by approaching the matter more from first principles4 ,some things in the world exist absolutely1 as the earth1 the sky1 the stars1 and the sea2 others have relation to us1 as good and evil1 as what is desirable or to be avoided1 as pleasant and painful3 and since reason has an eye to both of these classes1 when it considers the former it is scientific and contemplative1 when it considers the latter it is deliberative and practical4 ,and prudence is the virtue in the latter case1 as knowledge in the former4 ,and there is this difference between prudence and knowledge1 prudence consists in applying the contemplative to the practical and emotional so as to make reason paramount4 ,on which account it often needs the help of fortune2 whereas knowledge needs neither the help of fortune nor deliberation to gain its ends3 for it considers only things which are always the same4 ,and as the geometrician does not deliberate about the triangle1 as to whether its interior angles are together equal to two right angles1 for he knows it as a fact--and deliberation only takes place in the case of things which differ at different times1 not in the case of things which are certain and unchangeable--so the contemplative mind having its scope in first principles1 and things that are fixed1 and that ever have one nature which does not admit of change1 has no need for deliberation4 ,but prudence1 which has to enter into matters full of obscurity and confusion1 frequently has to take its chance1 and to deliberate about things which are uncertain1 and1 in carrying the deliberation into practice1 has to co-operate with the unreasoning element1 which comes to its help1 and is involved in its decisions1 for they need an impetus4 ,now this impetus is given to passion by the moral character1 an impetus requiring reason to regulate it1 that it may render moderate and not excessive help1 and at the seasonable time4 ,for the emotional and unreasoning elements are subject to motions sometimes too quick and vehement1 at other times too remiss and slow4 ,and so everything we do may be a success from one point of view1 but a failure from many points of view2 as to hit the mark one thing only is requisite1 but one may miss it in various ways1 as one may shoot beyond or too short4 ,this then is the function of practical reason following nature1 to prevent our passions going either too far or too short4 ,for where from weakness and want of strength1 or from fear and hesitation1 the impetus gives in and abandons what is good1 there reason is by to stir it up and rekindle it2 and where on the other hand it goes ahead too fast and in disorder1 there it represses and checks its zeal4 ,and thus setting bounds to the emotional motions1 it engenders in the unreasoning part of the soul moral virtues1 which are the mean between excess and deficiency4 ,not that we can say that all virtue exists in the mean1 but knowledge and prudence being in no need of the unreasoning element1 and being situated in the pure and unemotional part of the soul1 is a complete perfection and power of reason1 whereby we get the most divine and happy fruit of understanding4 ,but that virtue which is necessary because of the body1 and needs the help of the passions as an instrument towards the practical1 not destroying or doing away with but ordering and regulating the unreasoning part of the soul1 is perfection as regards its power and quality1 but in quantity it is a mean correcting both excess and deficiency4 ,sec4 ,,vi4 ,but since the word mean has a variety of meanings--for there is one kind of mean compounded of two simple extremes1 as grey is the mean between white and black2 and there is another kind of mean1 where that which contains and is contained is the mean between the containing and contained1 as eight is the mean between twelve and four2 and there is a third kind of mean which has part in neither extreme1 as the indifferent is the mean between good and bad1--virtue cannot be a mean in any of these ways4 ,for neither is it a mixture of vices1 nor containing that which is defective is it contained by that which is excessive1 nor is it again altogether free from1 emotional storms of passion1 wherein are excess and deficiency4 ,but it is1 and is commonly so called1 a mean like that in music and harmony4 ,for as in music there is a middle note between the highest and lowest in the scale1 which being perfectly in tune avoids the sharpness of the one and the flatness of the other2 so virtue1 being a motion and power in the unreasoning part of the soul1 takes away the remissness and strain1 and generally speaking the excess and defect of the appetite1 by reducing each of the passions to a state of mean and rectitude4 ,for example1 they tell us that bravery is the mean between cowardice and foolhardiness1 whereof the former is a defect1 the latter an excess of anger3 and that liberality is the mean between stinginess and prodigality3 and that meekness is the mean between insensibility and savageness3 and so of temperance and justice1 that the latter1 being concerned with contracts1 is to assign neither too much nor too little to litigants1 and that the former ever reduces the passions to the proper mean between apathy 7or insensibility7 and gross intemperance4 ,this last illustration serves excellently to show us the radical difference between the unreasoning and reasoning parts of the soul1 and to prove to us that passion and reason are wide as the poles asunder4 ,for the difference would not be discernible between temperance and continence1 nor between intemperance and incontinence1 in pleasure and desires1 if the appetite and judgement were in the same portion of the soul4 ,now temperance is a state1 wherein reason holds the reins1 and manages the passions as a quiet and well-broken-in animal1 finding them obedient and submissive to the reins and masters over their desires4#bbg ,continence on the other hand is not driven by reason without some trouble1 not being docile but jibbing and kicking1 like an animal compelled by bit and bridle and whip and backing1 being in itself full of struggles and commotion4 ,plato explains this by his simile of the chariot-horses of the soul1 the worse one of which ever kicking against the other and disturbing the charioteer1 he is obliged ever to hold them in with all his might1 and to tighten the reins1 lest1 to borrow the language of ,simonides1 he should drop from his hands the purple reins4 ,and so they do not consider continence to be an absolute virtue1 but something less than a virtue2 for no mean arises from the concord of the worse with the better1 nor is the excess of the passion curtailed1 nor does the appetite obey or act in unison with reason1 but it both gives and suffers trouble1 and is constrained by force1 and is as it were an enemy in a town given up to faction4 ,the town is full of incense1 and at once ,resounds with triumph-songs and bitter wailing4#bbh ,such is the state of soul of the continent person owing to his conflicting condition4 ,on the same grounds they consider incontinence to be something less than vice1 but intemperance to be a complete vice4 ,for it1 having both its appetite and reason depraved1 is by the one carried away to desire disgraceful things1#bbi by the other1 through bad judgement consenting to desire1 loses even the perception of wrongdoing4 ,but incontinence keeps its judgement sound through reason1 but is carried away against its judgement by passion which is too strong for reason1 whence it differs from intemperance4 ,for in the one case reason is mastered by passion1 in the other it does not even make a fight against it1 in the one case it opposes its desires even when it follows them1 in the other it is their advocate and even leader1 in the one case it gladly participates in what is wrong1 in the other sorrowfully1 in the one case it willingly rushes into what is disgraceful1 in the other it abandons the honourable unwillingly4 ,and as there is a difference in their deeds1 so no less manifest is the difference in their language4 ,for these are the expressions of the intemperate4 ,what grace or pleasure in life is there without golden ,aphrodite8 ,may ,i die1 when ,i care no longer for these things6 ,and another says1 ,to eat1 to drink1 to enjoy the gifts of ,aphrodite is everything1 for all other things ,i look upon as supplementary1 as if from the bottom of his soul he gave himself up to pleasures1 and was completely subverted by them4 ,and not less so he who said1 ,let me be ruined1 it is best for me1 had his judgement diseased through his passion4 ,but the sayings of incontinence are quite different1 as ,my nature forces me against my judgement1#bcj and ,alas6 it is poor mortals' plague and bane1 ,to know the good1 yet not the good pursue4#bca ,and again-- ,my anger draws me on1 has no control1 ',tis but a sandy hook against a tempest4 ,here he compares not badly to a sandy hook1 a sorry kind of anchor1 the soul that is unsettled and has no steady reason1 but surrenders judgment through flabbiness and feebleness4 ,and not unlike this image are the lines1 ,as some ship moored and fastened to the shore1 ,if the wind blows1 the cables cannot hold it4 ,by cables he means the judgement which resists what is disgraceful1 though sometimes it gives way under a tremendous storm of passion4 ,for indeed it is with full sail that the intemperate man is borne on to pleasure by his desires1 and surrenders himself to them1 and even plays the part of pilot to the vessel2 whereas the incontinent man is dragged sidelong into the disgraceful1 and is its victim1 as it were1 while he desires eagerly to resist and overcome his passion1 as ,timon bantered ,anaxarchus3 ,the recklessness and frantic energy of ,anaxarchus to rush anywhere seemed like a dog's courage1 but he being aware of it was miserable1 so people said1 but his voluptuous nature ever plunged him into excesses again1 nature which even most sophists are afraid of4 ,for neither is the wise man continent but temperate1 nor the fool incontinent but intemperate2 for the one delights in what is good1 and the other is not vexed at what is bad4 ,incontinence1 therefore1 is a mark of a sophistical soul1 endued with reason which cannot abide by what it knows to be right4 ,sec4 ,,vii4 ,such1 then1 are the differences between incontinence and intemperance1 and continence and temperance have their counterpart and analogous differences2 for remorse and trouble and annoyance are companions of continence1 whereas in the soul of the temperate person there is everywhere such equability and calm and soundness1 by which the unreasoning is adjusted and harmonized to reason1 being adorned with obedience and wonderful mildness1 that looking at it you would say with the poet1 ,at once the wind was laid1 and a wondrous calm ensued1 for the god allayed the fury of the waves1#bcb reason having extinguished the vehement and furious and frantic motions of the desires1 and making those which nature necessarily requires sympathetic and obedient and friendly and co-operative in carrying purposes out in action1 so that they do not outrun or come short of reason1 or behave disorderly and disobediently1 but that every appetite is tractable1 as sucking foal runs by the side of its dam4#bcc ,and this confirms the saying of ,xenocrates about true philosophers1 that they alone do willingly what all others do unwillingly at the compulsion of the law1 as dogs are turned away from their pleasures by a blow1 or cats by a noise1 looking at nothing but their danger4 ,it is clear then that there is in the soul a perception of such a generic and specific difference in relation to the desires1 as of something fighting against and opposing them4 ,but some say that there is no radical distinction difference or variance between reason and passion1 but that there is a shifting of one and the same reason from one to the other1 which escapes our notice owing to the sharpness and quickness of the change1 so that we do not see at a glance that desire and repentance1 anger and fear1 giving way to what is disgraceful through passion1 and recovery from the same1 are the same natural property of the soul4 ,for desire and fear and anger and the like they consider only depraved opinions and judgements1 not in one portion of the soul only but in all its leading principles1 inclinations and yieldings1 and assents and impulses1 and generally speaking in its energies soon changed1 like the sallies of children1 whose fury and excessive violence is unstable by reason of their weakness4 ,but these views are1 in the first place1 contrary to evidence and observation2 for no one observes in himself a change from passion to judgement1 and from judgement back to passion2 nor does anyone cease from loving when he reflects that it would be well to break the affair off and strive with all his might against it2 nor again1 does he put on one side reflection and judgement1 when he gives way and is overcome by desire4 ,moreover1 when he resists passion by reason1 he does not escape passion altogether2 nor again1 when he is mastered by passion does he fail to discern his fault through reason3 so that neither by passion does he abolish reason1 nor does he by reason get rid of passion1 but is tossed about to and fro alternately between passion and reason4 ,and those who suppose that the leading principle in the soul is at one time desire1 and at another time reason in opposition to desire1 are not unlike people who would make the hunter and the animal he hunts one and the same person1 but alternately changing from hunter to animal1 from animal to hunter4 ,as their eyesight is plainly deficient1 so these are faulty in regard to their perceptions1 seeing that they must perceive in themselves not a change of one and the same thing1 but a difference and struggle between two opposing elements4 ,what then1 say they1 does not the deliberative element in a man often hold different views1 and is it not swayed to different opinions as to expediency1 and yet it is one and the same thing8 ,certainly1 ,i reply2 but the case is not similar4 ,for the rational part of the soul does not fight against itself1 but though it has only one faculty1 it makes use of different reasonings2 or rather the reasoning is one1 but employs itself in different subjects as on different matter4 ,and so there is neither pain in reasonings without passion1 nor are men compelled1 as it were1 to choose something contrary to their judgement1 unless indeed some passion1 as in a balance1 secretly predominates in the scale4 ,for this often happens1 reason not opposing reason1 but ambition1 or contention1 or favour1 or jealousy1 or fear opposing reason1 that we do but think there is a difference between two reasons1 as in the line1 ,they were ashamed to refuse1 and feared to accept1#bcd or1 ,to die in battle is dreadful but glorious2 but not to die1 though cowardly1 is more pleasant4 ,moreover1 in judgements about contracts passions come in and cause the greatest delay2 and in the councils of kings those who speak to ingratiate themselves do not favour either of the two cases1 but give themselves up to passion without regard to what is expedient2 and so those that rule in aristocracies do not allow orators to be pathetic in their pleadings4 ,for reasoning without passion has a direct tendency to justice1 while if passion is infused1 a contest and difference is excited between pleasure and pain on the one hand1 and judgement and justice on the other4 ,for otherwise how is it that in philosophical speculations people are with little pain frequently induced by others to change their opinions1 and even ,aristotle himself and ,democritus and ,chrysippus have rejected without trouble or pain1 and even with pleasure1 some of the opinions which they formerly advocated8 ,for no passion stands in the way in the theoretic and scientific part of the soul1 and the unreasoning element is quiet and gives no trouble therein4 ,and so reason gladly inclines to the truth1 when it is evident1 and abandons error2 for in it1 and not in passion1 lies a willingness to listen to conviction and to change one's opinions on conviction4 ,but the deliberations and judgements and arbitrations of most people as to matters of fact being mixed up with passion1 give reason no easy or pleasant access1 as she is held fast and incommoded by the unreasonable1 which assails her through pleasure1 or fear1 or pain1 or desire4 ,and the decision in these cases lies with sense which has dealings with both passion and reason1 for if one gets the better of the other the other is not destroyed1 but only dragged along by force in spite of its resistance4 ,for he who is dissatisfied with himself for falling in love calls in reason to his aid to overcome his passion1 for both reason and passion are in his soul1 and he perceives they are contrary one to the other1 and violently represses the inflammatory one of the two4 ,on the other hand1 in deliberations and speculations without passion 7such as the contemplative part of the soul is most conversant with71 if they are evenly balanced no decision takes place1 but the matter is left in doubt1 which is a sort of stationary position of the mind in conflicting arguments4 ,but should there be any inclination to one of the two sides1 the most powerful opinion carries the day1 yet without giving pain or creating hostility4 ,and1 generally speaking1 when reason seems opposed to reason1 there is no perception of two distinct things1 but only of one under different phases1 whereas when the unreasoning has a controversy with reason1 since there can be no victory or defeat without pain1 forthwith they tear the soul in two1#bce and make the difference between them apparent4 ,sec4 ,,viii4 ,and not only from their contest1 but quite as much from their agreement1 can we see that the source of the passions is something quite distinct from that of reason4 ,for since#bcf one may love either a good and excellent child or a bad and vicious one1 and be unreasonably angry with one's children or parents1 yet in behalf of them show a just anger against enemies or tyrants2 as in the one case there is the perception of a difference and struggle between passion and reason1 so in the other there is a perception of persuasion and agreement inclining1 as it were1 the scale1 and giving their help4 ,moreover a good man marrying a wife according to the laws is minded to associate and live with her justly and soberly1 but as time goes on1 his intercourse with her having engendered a strong passion for her1 he perceives that his love and affection are increased by reason4 ,just so1 again1 young fellows falling in with kindly teachers at first submit themselves to them out of necessity and emulation for learning1 but end by loving them1 and instead of being their pupils and scholars become and get the title of their lovers4 ,the same is the case in cities in respect to good magistrates1 and neighbours1 and connections by marriage2 for beginning at first to associate with one another from necessity and propriety1 they afterwards go on to love almost insensibly1 reason drawing over and persuading the emotional element4 ,and he who said-- ,there are two kinds of shame1 the one not bad1 ,the other a sad burden to a family1#bcg is it not clear that he felt this emotion in himself often contrary to reason and detrimental by hesitation and delay to opportunities and actions8 ,sec4 ,,ix4 ,in a certain sense yielding to the force of these arguments1 they call shame modesty1 pleasure joy1 and timidity caution2 nor would anyone blame them for this euphemism1 if they only gave those specious names to the emotions that are consistent with reason1 while they gave other kinds of names to those emotions that resist and do violence to reason4 ,but whenever1 though convicted by their tears and tremblings and changes of colour1 they avoid the terms pain and fear1 and speak of bitings and states of excitement1 and gloss over the passions by calling them inclinations1 they seem to contrive evasions and flights from facts by names sophistical1 and not philosophical4 ,and yet again they seem to use words rightly when they call those joys and wishes and cautions not apathies but good conditions of the mind4 ,for it is a happy disposition of the soul when reason does not annihilate passion1 but orders and arranges it in the case of temperate persons4 ,but what is the condition of worthless and incontinent persons1 who1 when they judge they ought to love their father and mother better than some boy or girl they are enamoured of1 yet cannot1 and yet at once love their mistress or flatterer1 when they judge they ought to hate them8 ,for if passion and judgement were the same thing1 love and hate would immediately follow the judging it right to love and hate1 whereas the contrary happens1 passion following some judgements1 but declining to follow others4 ,wherefore they acknowledge1 the facts compelling them to do so1 that every judgement is not passion1 but only that judgement that is provocative of violent and excessive impulse3 admitting that judgement and passion in us are something different1 as what moves is different from what is moved4 ,even ,chrysippus himself1 by his defining in many places endurance and continence to be habits that follow the lead of reason1 proves that he is compelled by the facts to admit1 that that element in us which follows absolutely is something different from that which follows when persuaded1 but resists when not persuaded4 ,sec4 ,x4 ,now as to those who make all sins and offences equal1 it is not now the occasion to discuss if in other respects they deviate from truth3 but as regards the passions#bch they seem to go clean contrary to reason and evidence4 ,for according to them every passion is a sin1 and everyone who grieves1 or fears1 or desires1 commits sin4 ,but in good truth it is evident that there are great differences between passions1 according as one is more or less affected by them4 ,for who would say that the craven fear of ,dolon#bci was not something very different from the fear of ,ajax1 who retreated with his face to the enemy and at a foot's pace1 drawing back slowly knee after knee8#bdj ,or who would say that the grief of ,plato at the death of ,socrates was identical with the grief of ,alexander at the death of ,clitus1 when he attempted to lay violent hands on himself8 ,for grief is beyond measure intensified by falling out against expectation3 and the calamity that comes unlooked for is more painful than that we may reasonably fear3 as if when expecting to see one's friend basking in prosperity and admiration1 one should hear that he had been put to the torture1 as ,parmenio heard about ,philotas4 ,and who would say that the anger of ,magas against ,philemon was equal to that of ,nicocreon against ,anaxarchus8 ,both ,magas and ,nicocreon had been insulted1 but whereas ,nicocreon brayed ,anaxarchus to death with iron pestles and made mincemeat of him1 ,magas contented himself with bidding the executioner lay his naked sword on ,philemon's neck1 and then let him go4#bda ,and so ,plato called anger the nerves of the mind1 since it can be both intensified by bitterness1 and slackened by mildness4 ,to evade these and similar arguments1 they deny that intensity and excess of passion are according to judgement1 wherein is the propensity to fault1 but maintain that they are bites and contractions and diffusings capable of increase or diminution through the unreasoning element4 ,and yet it is evident that there are differences as regards judgements2 for some judge poverty to be no evil1 while others judge it to be a great evil1 and others again the very greatest evil1 insomuch that they even throw themselves headlong down rocks and into the sea on account of it4 ,again as to death1 some think it an evil only in depriving us of good things1 whereas others think it so in regard to eternal punishments and awful torments in the world below4 ,health again is valued by some as natural and advantageous1 while to others it seems the greatest blessing of life1 in comparison with which they reckon little either of wealth or children or royal power that makes one equal to the gods1 and at last come to think even virtue useless and unprofitable1 if health be absent4 ,thus it is clear that even with regard to judgements themselves some err more1 some less4 ,but ,i shall bring no further proof of this now1 but this one may assume therefrom1 that they themselves concede that the unreasoning element is something different from judgement1 in that they allow that by it passion becomes greater and more violent1 and while they quarrel about the name and word they give up the thing itself to those who maintain that the emotional and unreasoning part of the soul is distinct from the reasoning and judging element4 ,and in his treatise on ,anomaly1#bdb ,chrysippus1 after telling us that anger is blind1 and frequently does not let one see what is obvious1 frequently also obscures what we do get a sight of1 goes on to say1 ,the encroachment of the passions blots out reason1 and makes things look different to what they should look1 violently forcing people on unreasonable acts4 ,and he quotes as witness ,menander1 who says1 ,alas6 poor me1 wherever were my brains in my body at the time when ,i chose that line of conduct1 and not this8 ,and ,chrysippus proceeds1 ,though every living creature endowed with reason is naturally inclined to use reason and to be governed by it on every occasion1 yet often do we reject it1 being borne away by a more violent impulse2 thus admitting what results from the difference between passion and reason4 ,for otherwise it is ridiculous1 as ,plato says1 to argue that a man is sometimes better than himself1 sometimes worse1 sometimes master of himself1 sometimes not master of himself4 ,sec4 ,,xi4 ,for how is it possible that the same person can be both better and worse than himself1 both master of himself and not master1 unless everyone is in some way twofold1 having in himself both a better and worse self8 ,for so he that makes the baser element subject to the better has self-control and is a superior man1 whereas he who allows the nobler element of the soul to follow and be subservient to the incorrigible and unreasoning element1 is inferior to what he might be1 and is called incontinent1 and is in an unnatural condition4 ,for by nature it appertains to reason1 which is divine1 to rule and govern the unreasoning element1 which has its origin from the body1 which it also naturally resembles and participates in its passions1 being placed in it and mixed up with it1 as is proved by the impulses to bodily delights1 which are always fierce or languid according to the changes of the body4 ,and so it is that young men are keen and vehement in their desires1 being red hot and raging from their fulness of blood and animal heat1 whereas with old men the liver1 which is the seat of desire1 is dried up and weak and feeble1 and reason has more power with them than passion which decays with the body4 ,this principle also no doubt characterizes the nature of animals as regards the sexual appetite4 ,for it is not of course from any fitness or unfitness of opinions1 that some animals are so bold and resolute in the presence of danger1 while others are helpless and full of fear and trembling2 but this difference of emotion is produced by the workings of the blood and spirit and body1 the emotional part growing out of the flesh1 as from a root1 and carrying along with it its quality and temperament4 ,and that the body of man sympathizes with and is affected by the emotional impulses is proved by pallors1 and blushings1 and tremblings1 and palpitations of the heart1 as on the other hand by an all-pervading joy in the hope and expectation of pleasures4 ,but whenever the mind is by itself and unmoved by passion1 the body is in repose and at rest1 having no participation or share in the working of the intellect1 unless it involve the emotional1 or the unreasoning element call it in4 ,so that it is clear that there are two distinct parts of the soul differing from one another in their faculties4 ,sec4 ,,xii4 ,and generally speaking of all existing things1 as they themselves admit and is clear1 some are governed by nature1 some by habit1 some by an unreasoning soul1 some by a soul that has reason and intelligence4 ,man too participates in all this1 and is subject to all those differences here mentioned1 for he is affected by habit1 and nourished by nature1 and uses reason and intelligence4 ,he has also a share of the unreasoning element1 and has the principle of passion innate in him1 not as a mere episode in his life but as a necessity1 which ought not therefore to be entirely rooted out1 but requires care and attention4 ,for the function of reason is no ,thracian or ,lycurgean one to root up and destroy all the good elements in passion indiscriminately with the bad1 but1 as some genial and mild god1 to prune what is wild1 and to correct disproportion1 and after that to train and cultivate the useful part4 ,for as those who are afraid to get drunk do not pour on the ground their wine1 but mix it with water1 so those who are afraid of the disturbing element in passion do not eradicate passion altogether but temper it4 ,similarly with oxen and horses people try to restrain their mad bounds and restiveness1 not their movements and powers of work1 and so reason makes use of the passions when they have become tame and docile1 not by cutting out the sinews or altogether mutilating the serviceable part of the soul4 ,for as ,pindar says1 ,the horse to the chariot1 and the ox to the plough1 while he that meditates destruction for the boar must find a staunch hound4#bdc ,but much more useful than these are the whole tribe of passions when they wait on reason and run parallel to virtue4 ,thus moderate anger is useful to courage1 and hatred of evil to uprightness1 and righteous indignation against those who are fortunate beyond their deserts1 when they are inflamed in their souls with folly and insolence and need a check4 ,and no one if they wished could pluck away or sever#bdd natural affection from friendship1 or pity from philanthropy1 or sympathy both in joy and grief from genuine goodwill4 ,and if those err who wish to banish love because of erotic madness1 neither are they right who blame all desire because of love of money1 but they act like people who refuse to run because they might stumble1 or to throw because they might throw wide of the mark1 or object to sing altogether because they might make a false note4 ,for as in sounds music does not create melody by the banishment of sharps and flats1 and as in bodies the art of the physician procures health not by the doing away of cold and heat but by their being blended in due proportions and quantities1 so is victory won in the soul by the powers and motions of the passions being reduced by reason to moderation and due proportion4 ,for excessive grief or fear or joy in the soul 7,i speak not of mere joy grief or fear71 resembles a body swollen or inflamed4 ,and ,homer when he says excellently1 ,the brave man's colour never changes1 nor ,is he much frightened1#bde does not take away all fear but only excessive fear1 that bravery may not become recklessness1 nor confidence foolhardiness4 ,so also in regard to pleasure we must do away with excessive desire1 and in regard to vengeance with excessive hatred of evil4 ,for so in the former case one will not be apathetic but temperate1 and in the latter one will not be savage or cruel but just4 ,but if the passions were entirely removed1 supposing that to be possible1 reason would become in many duller and blunter1 like the pilot in the absence of a storm4 ,and no doubt it is from having noticed this that legislators try to excite in states ambition and emulation among their townsmen1 and stir up and increase their courage and pugnacity against enemies by the sound of trumpets and flutes4 ,for it is not only in poems1 as ,plato says1 that he that is inspired by the ,muses1 and as it were possessed by them1 will laugh to shame the plodding artist1 but also in fighting battles passion and enthusiasm will be irresistible and invincible1 such as ,homer makes the gods inspire men with1 as in the line1 ,thus speaking he infused great might in ,hector1 ,the shepherd of the people4#bdf and1 ,he is not mad like this without the god1#bdg as if the god had added passion to reason as an incitement and spur4 ,and you may see those very persons1 whose opinions ,i am combating1 frequently urging on the young by praises1 and frequently checking them by rebukes1 though pleasure follows the one1 pain the other4 ,for rebukes and censure produce repentance and shame1 the one bringing grief1 the other fear1 and these they mostly make use of for purposes of correction4 ,and so ,diogenes1 when ,plato was being praised1 said1 ,what has he to vaunt of1 who has been a philosopher so long1 and yet never gave pain to anyone8 ,for one could not say1 to use the words of ,xenocrates1 that the mathematics are such handles to philosophy as are the emotions of young men1 such as shame1 desire1 repentance1 pleasure1 pain1 ambition1 whereon reason and the law laying a suitable grip succeed in putting the young man on the right road4 ,so that it was no bad remark of the ,lacedaemonian tutor1 that he would make the boy entrusted to his charge pleased with what was good and displeased with what was bad1#bdh for a higher or nobler aim cannot be proposed in the education fit for a freeborn lad4 #bai ,see ,meno1 p4 #gb1 ,a4 #bbj ,omitting ,greek3 hetera1 which ,reiske justly suspects4 #bba ,reading ,greek3 proton with ,wyttenbach4 #bbb ,homer1 ,odyssey1 xix4 #bjh-bab4 #bbc ,as in the story in ,gil ,blas of the person who1 after eating a ragout of rabbit1 was told it was a ragout of cat4--,book ,x4 chapter xii4 #bbd ,as to ,amoebeus1 see ,athenaeus1 p4 #fbc4 ,d4 #bbe ,iliad1 xvi4 #afg4 #bbf ,generally speaking ,greek3 ethos is the habit1 ,greek3 ethos the moral character generated by habit4 ,the former is ,aristotle's ,greek3 energeia1 the latter his ,greek3 hexis4 #bbg ,i have adopted1 it will be seen1 the suggestion of ,wyttenbach1 ,greek3 to logismo mutandum videtur in ,greek3 ton chalinon4 #bbh ,sophocles1 ,oedipus ,tyrannus1 #d1 #e4 ,quoted by our author again ,on ,abundance of ,friends1 ,sec4 vi4 #bbi ,reading with ,reiske1 ,greek3 exagetai pros to epithymein ta aischra4 #bcj ,in the ,chrysippus of ,euripides1 ,fragm4 #bca ,compare ,romans viii4 #ai4 #bcb ,odyssey1 xii4 #afh1 #afi4 #bcc ,this line is from ,simonides1 and is quoted again in ,how one may be aware of one's ,progress in ,virtue1 ,sec4 xiv4 #bcd ,iliad1 vii4 #ic4 #bce ,reading with ,reiske1 ,greek3 eis duo4 #bcf ,reading ,greek3 etei with ,reiske and ,wyttenbach4 #bcg ,euripides1 ,hippolytus #che1 #chf4 #bch ,reading with ,reiske ,greek3 pathesi for ,greek3 pleiosi4 #bci ,see ,iliad1 x4 #cgd1 sq4 #bdj ,iliad1 xi4 #edg4 #bda ,de ,anaxarchi supplicio nota res4 v4 ,menage ad ,diog4 ,laeert4 #i1 #ei4 ,de ,magae1 reguli ,cyrenarum1 adversus ,philemonem lenitate v4 ,de ,cohibenda ,ira1 ,sec4 ix4--,reiske4 #bdb ,celebres fuere quondam ,chrysippi sex libri ,greek3 peri tes kata tas lezeis anomalias1 in quibus auctore ,varrone1 propositum habuit ostendere1 similes res dissimilibus verbis et similibus dissimiles esse notatas vocabulis4 v4 ,menage ad ,diog4 ,laeert4 #g1 #aib4--,reiske4 #bdc ,compare ,on ,contentedness of ,mind1 ,sec4 xiii4 #bdd ,reading with ,reiske1 ,greek3 aporrezeien4 #bde ,iliad1 xiii4 #bhd1 #bhe4 #bdf ,iliad1 xv4 #bfb4 #bdg ,iliad1 v4 #ahe4 #bdh ,compare ,that ,virtue may be ,taught1 ,sec4 ii4 ,,how ,,one ,,may ,,be ,,aware ,,of ,,one',s ,,progress ,,in ,,virtue4 ,sec4 ,i4 ,what amount of argument1 ,sossius ,senecio1 will make a man know that he is improving in respect to virtue1 if his advances in it do not bring about some diminution in folly1 but vice1 weighing equally with all his good intentions1 acts like the lead that makes the net go down8#bdi ,for neither in music nor grammatical knowledge could anyone recognize any improvement1 if he remained as unskilful in them as before1 and had not lost some of his old ignorance4 ,nor in the case of anyone ill would medical treatment1 if it brought no relief or ease1 by the disease somewhat yielding and abating1 give any perception of improvement of health1 till the opposite condition was completely brought about by the body recovering its full strength4 ,but just as in these cases there is no improvement unless1 by the abatement of what weighs them down till they rise in the opposite scale1 they recognize a change1 so in the case of those who profess philosophy no improvement or sign of improvement can be supposed1 unless the soul lay aside and purge itself of some of its imperfection1 and if it continue altogether bad until it become absolutely good and perfect4 ,for indeed a wise man cannot in a moment of time change from absolute badness to perfect goodness1 and suddenly abandon for ever all that vice1 of which he could not during a long period of time divest himself of any portion4 ,and yet you know1 of course1 that those who maintain these views frequently give themselves much trouble and bewilderment about the difficulty1 that a wise man does not perceive that he has become wise1 but is ignorant and doubtful that in a long period of time by little and little1 by removing some things and adding others1 there will be a secret and quiet improvement1 and as it were passage to virtue4 ,but if the change were so great and sudden that the worst man in the morning could become the best man at night1 or should the change so happen that he went to bed vicious and woke up in the morning wise1 and1 having dismissed from his mind all yesterday's follies and errors1 should say1 ,false dreams1 away1 you had no meaning then6#bej who on earth could be ignorant of so great a change happening to himself1 of virtue blazing forth so completely all at once8 ,i myself am of opinion that anyone1 like ,caeneus1#bea who1 according1 to his prayer1 got changed from a woman into a man1 would sooner be ignorant of the transformation1 than that a man should become at once1 from a cowardly and senseless person with no powers of self-control1 brave and sensible and perfect master of himself1 and should in a moment change from a brutish life to a divine without being aware of it4 ,sec4 ,,ii4 ,that was an excellent observation1 ,measure the stone by the mason's rule1 not the rule by the stone4#beb ,but the ,stoics1 not applying dogmas to facts but facts to their own preconceived opinions1 and forcing things to agree that do not by nature1 have filled philosophy with many difficulties1 the greatest of which is that all men but the perfect man are equally vicious1 which has produced the enigma called progress1 one little short of extreme folly1 since it makes those who have not at once under its guidance given up all passions and disorders equally unfortunate as those who have not got rid of a single vile propensity4 ,however they are their own confuters1 for while they lay down in the schools that ,aristides was as unjust as ,phalaris1 and ,brasidas as great a craven as ,dolon1 and ,plato actually as senseless as ,meletus1 in life and its affairs they turn away from and avoid one class as implacable1 while they make use of the others and trust them in most important matters as most worthy people4 ,sec4 ,,iii4 ,but we who see that in every kind of evil1 but especially in a disordered and unsettled state of mind1 there are degrees of more and less 7so that the progress made differs in different cases1 badness abating1 as a shadow flees away1 under the influence of reason1 which calmly illuminates and cleanses the soul71 cannot consider it unreasonable to think that the change will be perceived1 as people who come up out of some ravine can take note of the progress they make upwards4 ,look at the case from the following point of view first4 ,just as mariners sailing with full sail over the gaping#bec ocean measure the course they have made by the time they have taken and the force of the wind1 and compute their progress accordingly1 so anyone can compute his progress in philosophy by his continuous and unceasing course1 by his not making many halts on the road1 and then again advancing by leaps and bounds1 but by his quiet and even and steady march forward guided by reason4 ,for the words of the poet1 ,if to a little you keep adding a little1 and do so frequently1 it will soon be a lot1#bed are not only true of the increase of money1 but are universally applicable1 and especially to increase in virtue1 since reason invokes to her aid the enormous force of habit4 ,on the other hand the inconsistencies and dulnesses of some philosophers not only check advance1 as it were1 on the road1 but even break up the journey altogether1 since vice always attacks at its leisure and forces back whatever yields to it4#bee ,the mathematicians tell us that planets1 after completing their course1 become stationary2 but in philosophy there is no such intermission or stationary position from the cessation of progress1 for its nature is ever to be moving and1 as it were1 to be weighed in the scales1 sometimes being overweighted by the good preponderating1 sometimes by the bad4 ,if1 therefore1 imitating the oracle given to the ,amphictyones by the god1 to fight against the people of ,cirrha every day and every night1#bef you are conscious that night and day you ever maintain a fierce fight against vice1 not often relaxing your vigilance1 or long off your guard1 or receiving as heralds to treat of peace#beg the pleasures1 or idleness1 or stress of business1 you may reasonably go forward to the future courageously and confidently4 ,sec4 ,,iv4 ,moreover1 if there be any intermissions in philosophy1 and yet your later studies are firmer and more continuous than your former ones1 it is no bad indication that your sloth has been expelled by labour and exercise2 for the contrary is a bad sign1 when after a short time your lapses from zeal become many and continuous1 as if your zeal were dying away4 ,for as in the growth of a reed1 which shoots up from the ground finely and beautifully to an even and continuous height1 though at first from its great intervals it is hindered and baffled in its growth1 and afterwards through its weakness is discouraged by any breath of air1 and though strengthened by many and frequent joints1 yet a violent wind gives it commotion and trembling1 so those who at first make great launches out into philosophy1 and afterwards find that they are continually hindered and baffled1 and cannot perceive that they make any progress1 finally get tired of it and cry off4 ,but he who is as it were winged1#beh is by his simplicity borne along to his end1 and by his zeal and energy cuts through impediments to his progress1 as merely obstacles on the road4 ,as it is a sign of the growth of violent love1 not so much to rejoice in the presence of the loved one1 for everyone does that1 as to be distressed and grieved at his absence1#bei so many feel a liking for philosophy and seem to take a wonderful interest in the study1 but if they are diverted by other matters and business their passion evaporates and they take it very easily4 ,but whoever is strongly smitten with love for his darling#bfj will show his mildness and agreeableness in the presence of and joint pursuit of wisdom with the loved one1 but if he is drawn away from him and is not in his company you will see him in a stew and ill at ease and peevish whether at work or leisure1 and unreasonably forgetful of his friends1 and wholly impelled by his passion for philosophy4 ,for we ought not to rejoice at discourses only when we hear them1 as people like perfumes only when they smell them1 and not to seek or care about them in their absence1 but in the same condition as people who are hungry and thirsty are in if torn away from food and drink1 we ought to follow after true proficiency in philosophy1 whether marriage1 or wealth1 or friendship1 or military service1 strike in and produce a separation4 ,for just as more is to be got from philosophy1 so much the more does what we fail to obtain trouble us4 ,sec4 ,v4 ,either precisely the same as this or very similar is ,hesiod's#bfa very ancient definition of progress in virtue1 namely1 that the road is no longer very steep or arduous1 but easy and smooth and level1 its roughness being toned down by exercise1 and casting the bright light of philosophy on doubt and error and regrets1 such as trouble those who give themselves to philosophy at the outset1 like people who leave a land they know1 and do not yet descry the land they are sailing to4 ,for by abandoning the common and familiar1 before they know and apprehend what is better1 they frequently flounder about in the middle and are fain to return4 ,as they say the ,roman ,sextius1 giving up for philosophy all his honours and offices in ,rome1 being afterwards discontented with philosophy from the difficulties he met with in it at first1 very nearly threw himself out of window4 ,similarly they relate of ,diogenes of ,sinope1#bfb when he began to be a philosopher1 that the ,athenians were celebrating a festival1 and there were public banquets and shows and mutual festivities1 and drinking and revelling all night1 and he1 coiled up in a corner of the market-place intending to sleep1 fell into a train of thought likely seriously to turn him from his purpose and shake his resolution1 for he reflected that he had adopted without any necessity a toilsome and unusual kind of life1 and by his own fault sat there debarred of all the good things4 ,at that moment1 however1 they say a mouse stole up and began to munch some of the crumbs of his barley-cake1 and he plucked up his courage and said to himself1 in a railing and chiding fashion1 ,what say you1 ,diogenes8 ,do your leavings give this mouse a sumptuous meal1 while you1 the gentleman1 wail and lament because you are not getting drunk yonder and reclining on soft and luxurious couches8 ,whenever such depressions of mind are not frequent1 and the mind when they take place quickly recovers from them1 after having put them to flight as it were1 and when such annoyance and distraction is easily got rid of1 then one may consider one's progress in virtue as a certainty4 ,sec4 ,,vi4 ,and since not only the things that in themselves shake and turn them in the opposite direction are more powerful in the case of weak philosophers1 but also the serious advice of friends1 and the playful and jeering objections of adversaries bend and soften people1 and have ere now shaken some out of philosophy altogether1 it will be no slight indication of one's progress in virtue if one takes all this very calmly1 and is neither disturbed nor aggravated by people who tell us and mention to us that some of our former comrades are flourishing in kings' courts1 or have married wives with dowries1 or are attended by a crowd of friends when they come down to the forum to solicit some office or advocateship4 ,he that is not moved or affected by all this is already plainly one upon whom philosophy has got a right hold2 for it is impossible that we should cease to be envious of what most people admire1 unless the admiration of virtue was strongly implanted in us4 ,for over-confidence may be generated in some by anger and folly1 but to despise what men admire is not possible without a true and steady elevation of mind4 ,and so people in such a condition of mind1 comparing it with that of others1 pride themselves on it1 and say with ,solon1 ,we would not change virtue for wealth1 for while virtue abides1 wealth changes hands1 and now one man1 now another1 has it4#bfc ,and ,diogenes compared his shifting about from ,corinth to ,athens1 and again from ,thebes to ,corinth1 to the different residences of the ,king of ,persia1 as his spring residence at ,susa1 his winter residence at ,babylon1 and his summer residence in ,media4 ,and ,agesilaus said of the great king1 ,how is he better than me1 if he is not more upright8 ,and ,aristotle1 writing to ,antipater about ,alexander1 said1 that he ought not to think highly of himself because he had many subjects1 for anyone who had right notions about the gods was entitled to think quite as highly of himself4 ,and ,zeno1 observing that ,theophrastus was admired for the number of his pupils1#bfd said1 ,his choir is1 ,i admit1 larger than mine1 but mine is more harmonious4 ,sec4 ,,vii4 ,whenever then1 by thus comparing the advantages of virtue with external things1 you get rid of envies and jealousies and those things which fret and depress the minds of many who are novices in philosophy1 this also is a great indication of your progress in virtue4 ,another and no slight indication is a change in the style of your discourses4 ,for generally speaking all novices in philosophy adopt most such as tend to their own glorification2 some1 like birds1 in their levity and ambition soaring to the height and brightness of physical things2 others like young puppies1 as ,plato#bfe says1 rejoicing in tearing and biting1 betake themselves to strifes and questions and sophisms2 but most plunging themselves into dialectics immediately store themselves for sophistry2 and some collect sentences#bff and histories and go about 7as ,anacharsis said he saw the ,greeks used money for no other purpose but to count it up71 merely piling up and comparing them1 but making no practical use of them4 ,applicable here is that saying of ,antiphanes1 which someone applied to ,plato's pupils4 ,antiphanes said playfully that in a certain city words were frozen directly they were spoken1 owing to the great cold1 and were thawed again in the summer1 so that one could then hear what had been said in the winter4 ,so he said of the words which were spoken by ,plato to young men1 that most of them only understood them late in life when they were become old men4 ,and this is the condition people are in in respect to all philosophy1 until the judgement gets into a sound and healthy state1 and begins to adapt itself to those things which can produce character and greatness of mind1 and to seek discourses whose footsteps turn inwards rather than outwards1 to borrow the language of ,a,esop4#bfg ,for as ,sophocles said he had first toned down the pompous style of ,a,eschylus1 then his harsh and over-artificial method1 and had in the third place changed his manner of diction1 a most important point and one that is most intimately connected with the character1 so those who go in for philosophy1 when they have passed from flattering and artificial discourses to such as deal with character and emotion1 are beginning to make genuine and modest progress in virtue4 ,sec4 ,,viii4 ,furthermore1 take care1 in reading the writings of philosophers or hearing their speeches1 that you do not attend to words more than things1 nor get attracted more by what is difficult and curious than by what is serviceable and solid and useful4 ,and also1 in studying poems or history1 let nothing escape you of what is said to the point1 which is likely either to correct the character or to calm the passions4 ,for as ,simonides says the bee hovers among the flowers making the yellow honey1#bfh while others value and pluck flowers only for their beauty and fragrance1 so of all that read poems for pleasure and amusement he alone that finds and gathers what is valuable seems capable of knowledge from his acquaintance with and friendship for what is noble and good4#bfi ,for those who study ,plato and ,xenophon only for their style1 and cull out only what is pure and ,attic1 and as it were the dew and the bloom1 do they not resemble people who love drugs for their smell and colour1 but care not for them as anodynes or purges1 and are not aware of those properties8 ,whereas those who have more proficiency can derive benefit not from discourses only1 but from sights and actions1 and cull what is good and useful1 as is recorded of ,a,eschylus and other similar kind of men4 ,as to ,a,eschylus1 when he was watching a contest in boxing at the ,isthmus1 and the whole theatre cried out upon one of the boxers being beaten1 he nudged with his elbow ,ion of ,chios1 and said1 ,do you observe the power of training8 ,the beaten man holds his peace1 while the spectators cry out4 ,and ,brasidas having caught hold of a mouse among some figs1 being bitten by it let it go1 and said to himself1 ,hercules1 there is no creature so small or weak that it will not fight for its life6 ,and ,diogenes1 seeing a lad drinking water out of the palm of his hand1 threw away the cup which he kept in his wallet4 ,so much does attention and assiduous practice make people perceptive and receptive of what contributes to virtue from any source4 ,and this is the case still more with those who mix discourses with actions1 who not only1 to use the language of ,thucydides1#bgj exercise themselves in the presence of danger1 but also in regard to pleasures and strifes1 and judgements1 and advocateships1 and magistrateships make a display of their opinions1 or rather form their opinions by their practice4 ,for we can no more think those philosophers who are ever learning and busy and investigating what they have got from philosophy1 and then straightway publish it in the market-place or in the haunt of young men1 or at a royal supper-party1 any more than we give the name of physicians to those who sell drugs and mixtures4 ,nay rather such a sophist differs very little at all from the bird described in ,homer1#bga offering his scholars like it whatever he has got1 and as it feeds its callow young from its own mouth1 though it goes ill with itself1 so he gets no advantage or food from what he has got for himself4 ,sec4 ,,ix4 ,we must therefore see to it that our discourse be serviceable to ourselves1 and that it may not appear to others to be vain-glorious or ambitious1 and we must show that we are as willing to listen as to teach1 and especially must we lay aside all disputatiousness and love of strife in controversy1 and cease bandying fierce words with one another as if we were contending with one another at boxing1 and leave off rejoicing more in smiting and knocking down one another than in learning and teaching4 ,for in such cases moderation and mildness1 and to commence arguing without quarrelsomeness and to finish without getting into a rage1 and neither to be insolent if you come off best in the argument1 nor dejected if you come off worst1 is a sufficient sign of progress in virtue4 ,aristippus was an excellent example of this1 when overcome in argument by the sophistry of a man1 who had plenty of assurance1 but was generally speaking mad or half-witted4 ,observing that he was in great joy and very puffed up at his victory1 he said1 ,i who have been vanquished in the argument shall have a better night's rest than my victor4 ,we can also test ourselves in regard to public speaking1 if we are not timid and do not shrink from speaking when a large audience has unexpectedly been got together1 nor dejected when we have only a small one to harangue to1 and if we do not1 when we have to speak to the people or before some magistrate1 miss the opportunity through want of proper preparation2 for these things are recorded both of ,demosthenes and ,alcibiades4 ,as for ,alcibiades1 though he possessed a most excellent understanding1 yet from want of confidence in speaking he often broke down1 and in trying to recall a word or thought that slipped his memory had to stop short4#bgb ,and ,homer did not deny that his first line was unmetrical1#bgc though he had sufficient confidence to follow it up by so many other lines1 so great was his genius4 ,much more then ought those who aim at virtue and what is noble to lose no opportunity of public speaking1 paying very little attention to either uproar or applause at their speeches4 ,sec4 ,x4 ,and not only ought each to see to his discourses but also to his actions whether he regards utility more than show1 and truth more than display4 ,for if a genuine love for youth or maiden seeks no witnesses1 but is content to enjoy its delights privately1 far more does it become the philosopher and lover of the beautiful1 who is conversant with virtue through his actions1 to pride himself on his silence1 and not to need people to praise or listen to him4 ,as that man who called his maid in the house1 and cried out to her1 ,see1 ,dionysia1 ,i am angry no longer1#bgd so he that does anything agreeable and polite1 and then goes and spreads it about the town1 plainly shows that he looks for public applause and has a strong propensity to vain-glory1 and as yet has no acquaintance with virtue as a reality but only as a dream1 restlessly roving about amid phantoms and shadows1 and making a display of whatever he does as painters display a picture4 ,it is therefore a sign of progress in virtue not merely to have given to a friend or done a good turn to an acquaintance without mentioning it to other people1 but also to have given an honest vote among many unjust ones1 and to have withstood the dishonourable request of some rich man or of some man in office1 and to have been above taking bribes1 and1 by ,zeus1 to have been thirsty all night and not to have drunk1 or1 like ,agesilaus1#bge to have resisted1 though strongly tempted1 the kiss of a handsome youth or maiden1 and to have kept the fact to oneself and been silent about it4 ,for one's being satisfied with one's own good opinion#bgf and not despising it1 but rejoicing in it and acquiescing in it as competent to see and decide on what is honourable1 proves that reason is rooted and grounded within one1 and that1 to borrow the language of ,democritus1 one is accustomed to draw one's delights from oneself4 ,and just as farmers behold with greater pleasure those ears of corn which bend and bow down to the ground1 while they look upon those that from their lightness stand straight upright as empty pretenders1 so also among those young men who wish to be philosophers those that are most empty and without any solidity show the greatest amount of assurance in their appearance and walk1 and a face full of haughtiness and contempt that looks down on everybody1 but when they begin to grow full and get some fruit from study they lay aside their proud and vain#bgg bearing4 ,and just as in vessels that contain water the air is excluded1 so with men that are full of solid merit their pride abates1 and their estimate of themselves becomes a lower one1 and they cease to plume themselves on a long beard and threadbare cloak1#bgh and transfer their training to the mind1 and are most severe and austere to themselves1 while they are milder in their intercourse with everybody else2 and they do not as before eagerly snatch at the name and reputation of philosopher1 nor do they write themselves down as such1 but even if he were addressed by that title by anyone else1 an ingenuous young man would say1 smiling and blushing1 ,i am not a god3 why do you liken me to the immortals8#bgi ,for as ,a,eschylus says1 ,i never can mistake the burning eye ,of the young woman that has once known man1#bhj so to the young man who has tasted of true progress in philosophy the following lines of ,sappho are applicable1 ,my tongue cleaves to the roof of my month1 and a fire courses all over my lean body1 and his eye will be gentle and mild1 and you would desire to hear him speak4 ,for as those who are initiated come together at first with confusion and noise and jostle one another1 but when the mysteries are being performed and exhibited1 they give their attention with awe and silence1 so also at the commencement of philosophy you will see round its doors much confusion and assurance and prating1 some rudely and violently jostling their way to reputation1 but he who once enters in1 and sees the great light1 as when shrines are open to view1 assumes another air and is silent and awe-struck1 and in humility and decorum follows reason as if she were a god4 ,and the playful remark of ,menedemus seems to suit these very well4 ,he said that the majority of those who went to school at ,athens became first wise1 and then philosophers1 after that orators1 and as time went on became ordinary kind of people1 the more they had to do with learning1 so much the more laying aside their pride and high estimate of themselves4 ,sec4 ,,xi4 ,of people that need the help of the physician some1 if their tooth ache or even finger smart1 run at once to the doctor1 others if they are feverish send for one and implore his assistance at their own home1 others who are melancholy or crazy or delirious will not sometimes even see the doctor if he comes to their house1 but drive him away1 or avoid him1 ignorant through their grievous disease that they are diseased at all4 ,similarly of those who have done what is wrong some are incorrigible1 being hostile and indignant and furious at those who reprove and admonish them1 while others are meeker and bear and allow reproof4 ,now1 when one has done what is wrong1 to offer oneself for reproof1 to expose the case and reveal one's wrongdoing1 and not to rejoice if it lies hid1 or be satisfied if it is not known1 but to make confession of it and ask for interference and admonishment1 is no small indication of progress in virtue4 ,and so ,diogenes said that one who wished to do what was right ought to seek either a good friend or red-hot enemy1 that either by rebuke or mild entreaty he might flee from vice4 ,but as long as anyone1 making a display of dirt or stains on his clothes1 or a torn shoe1 prides himself to outsiders on his freedom from arrogance1 and1 by ,zeus1 thinks himself doing something very smart if he jeers at himself as a dwarf or hunchback1 but wraps up and conceals as if they were ulcers the inner vileness of his soul and the deformities of his life1 as his envy1 his malignity1 his littleness1 his love of pleasure1 and will not let anyone touch or look at them from fear of disgrace1 such a one has made little progress in virtue1 yea rather none4 ,but he that joins issue with his vices1 and shows that he himself is even more pained and grieved about them than anyone else1 or1 what is next best1 is able and willing to listen patiently to the reproof of another and to correct his life accordingly1 he seems truly to be disgusted at his depravity and resolute to divest himself of it4 ,we ought certainly to be ashamed of and shun every appearance of vice1 but he who is more put about by his vice itself than by the bad reputation that ensues upon it1 will not mind either hearing it spoken against or even speaking against it himself if it make him a better man4 ,that was a witty remark of ,diogenes to a young man1 who when seen in a tavern retired into the kitchen3 ,the more1 said he1 you retire1 the more are you in the tavern4#bha ,even so the more a vicious man denies his vice1 the more does it insinuate itself and master him3 as those people really poor who pretend to be rich get still more poor from their false display4 ,but he who is really making progress in virtue imitates ,hippocrates1 who confessed publicly and put into black and white that he had made a mistake about the sutures of the skull1#bhb for he will think it monstrous1 if that great man declared his mistake1 that others might not fall into the same error1 and yet he himself for his own deliverance from vice cannot bear to be shown he is in the wrong1 and to confess his stupidity and ignorance4 ,moreover the sayings of ,bion and ,pyrrho will test not so much one's progress as a greater and more perfect habit of virtue4 ,bion maintained that his friends might think they had made progress1 when they could listen as patiently to abuse as to such language as the following1 ,stranger1 you look not like a bad or foolish person1#bhc ,health and joy go with you1 may the gods give you happiness6#bhd ,while as to ,pyrrho they say1 when he was at sea and in peril from a storm1 that he pointed out a little pig that was quietly enjoying some grain that had been scattered about1 and said to his companions that the man who did not wish to be disturbed by the changes and chances of life should attain a similar composedness of mind through reason and philosophy4 ,sec4 ,,xii4 ,look also at the opinion of ,zeno1 who thought that everybody might gauge his progress in virtue by his dreams1 if he saw himself in his dreams pleasing himself with nothing disgraceful1 and neither doing nor wishing to do anything dreadful or unjust1 but that1 as in the clear depths of a calm and tranquil sea1 his fancy and passions were plainly shown to be under the control of reason4 ,and this had not escaped the notice of ,plato1#bhe it seems1 who had earlier expressed in form and outline the part that fancy and unreason played in sleep in the soul that was by nature tyrannical1 for it attempts incest1 he says1 with its mother1 and procures for itself unlawful meats1 and gives itself up to the most abandoned desires1 such as in daytime the law through shame and fear debars people from4 ,as then beasts of burden that have been well-trained do not1 even if their driver let go the reins1 attempt to turn aside and leave the proper road1 but go forward orderly as usual1 pursuing their way without stumbling1 so those whose unreason has become obedient and mild and tempered by reason1 will not easily wish1 either in dreams or in illnesses1 to deal insolently or lawlessly through their desires1 but will keep to their usual habits1 which acquire their power and force by attention4 ,for if the body can by training make itself and its members so subject to control1 that the eyes in sorrow can refrain from tears1 and the heart from palpitating in fear1 and the passions can be calm in the presence of beautiful youths and maidens1 is it not far more likely that the training of the passions and emotions of the soul will allay1 tame down1 and mould their propensities even in dreams8 ,a story is told about the philosopher ,stilpo1#bhf that he thought he saw in a dream ,poseidon angry with him because he had not sacrificed an ox to him1 as was usual among the ,megarians3#bhg and that he1 not a bit frightened1 said1 ,what are you talking about1 ,poseidon8 ,do you come here as a peevish boy1 because ,i have not with borrowed money filled the town with the smell of sacrifice1 and have only sacrificed to you out of what ,i had at home on a modest scale8 ,then he thought that ,poseidon smiled at him1 and held out his right hand1 and said that for his sake he would give the ,megarians a large shoal of anchovies4 ,those1 then1 that have such pleasant1 clear1 and painless dreams1 and no frightful1 or harsh1 or malignant1 or untoward apparition1 may be said to have reflections of their progress in virtue2 whereas agitation and panics and ignoble flights1 and boyish delights1 and lamentations in the case of sad and strange dreams1 are like the waves that break on the coast1 the soul not having yet got its proper composure1 but being still in course of being moulded by opinions and laws1 from which it escapes in dreams as far as possible1 so that it is once again set free and open to the passions4 ,do you investigate all these points too1 as to whether they are signs of progress in virtue1 or of some habit which has already a settled constancy and strength through reason4 ,sec4 ,,xiii4 ,now since entire freedom from the passions is a great and divine thing1 and progress in virtue seems1 as we say1 to consist in a certain remissness and mildness of the passions1 we must observe the passions both in themselves and in reference to one another to gauge the difference3 in themselves as to whether desire1 and fear1 and rage are less strong in us now than formerly1 through our quickly extinguishing their violence and heat by reason2 and in reference to one another as to whether we are animated now by modesty more than by fear1 and by emulation more than by envy1 and by love of glory rather than by love of riches1 and generally speaking whether--to use the language of musicians--it is in the ,dorian more than in the ,lydian measures that we err either by excess or deficiency1#bhh whether we are plainer in our manner of living or more luxurious1 whether we are slower in action or quicker1 whether we admire men and their discourses more than we should or despise them4 ,for as it is a good sign in diseases if they turn aside from vital parts of the body1 so in the case of people who are making progress in virtue1 when vice seems to shift to milder passions1 it is a sign it will soon die out4 ,when ,phrynis added to the seven chords two chords more1 the ,ephors asked him which he preferred to let them cut off1 the upper or lower ones2#bhi so we must cut off both above and below1 if we mean to attain1 to the mean and to due proportion3 for progress in virtue first diminishes the excess and sharpness of the passions1 ,that sharpness for which madmen are so vehement1 as ,sophocles says4 ,sec4 ,,xiv4 ,i have already said that it is a very great indication of progress in virtue to transfer our judgement to action1 and not to let our words remain merely words1 but to make deeds of them4 ,a manifestation of this is in the first place emulation as regards what we praise1 and a zeal to do what we admire1 and an unwillingness either to do or allow what we censure4 ,to illustrate my meaning by an example1 it is probable that all ,athenians praised the daring and bravery of ,miltiades2 but ,themistocles alone said that the trophy of ,miltiades would not let him sleep1 but woke him up of a night1 and not only praised and admired him1 but manifestly emulated and imitated his glorious actions4 ,small1 therefore1 can we think the progress we have made1 as long as our admiration for those who have done noble things is barren1 and does not of itself incite us to imitate them4 ,for as there is no strong love without jealousy1 so there is no ardent and energetic praise of virtue1 which does not prick and goad one on1 and make one not envious but emulous of what is noble1 and desirous to do something similar4 ,for not only at the discourses of a philosopher ought we1 as ,alcibiades said1#bij to be moved in heart and shed tears1 but the true proficient in virtue1 comparing his own deeds and actions with those of the good and perfect man1 and grieved at the same time at the knowledge of his own deficiency1 yet rejoicing in hope and desire1 and full of impulses that will not let him rest1 is1 as ,simonides says1 ,like sucking foal running by side of dam1#bia being desirous all but to coalesce with the good man4 ,for it is a special sign of true progress in virtue to love and admire the disposition of those whose deeds we emulate1 and to resemble them with a goodwill that ever assigns due honour and praise to them4 ,but whoever is steeped in contentiousness and envy against his betters1 let him know that he may be pricked on by a jealous desire for glory or power1 but that he neither honours nor admires virtue4 ,sec4 ,,xv4 ,whenever1 then1 we begin so much to love good men that we deem happy1 not only1 as ,plato#bib says1 the temperate man himself1 but also the man who hears the words that flow from his wise lips1 and even admire and are pleased with his figure and walk and look and smile1 and desire to adapt ourselves to his model and to stick closely to him1 then may we think that we are making genuine progress4 ,still more will this be the case1 if we admire the good not only in prosperity1 but like lovers who admire even the lispings and paleness of those in their flower1#bic as the tears and dejection of ,panthea in her grief and affliction won the affections of ,araspes1#bid so we fear neither the exile of ,aristides1 nor the prison of ,anaxagoras1 nor the poverty of ,socrates1 nor the condemnation of ,phocion1 but think virtue worthy our love even under such trials1 and join her1 ever chanting that line of ,euripides1 ,unto the noble everything is good4#bie ,for the enthusiasm that can go so far as not to be discouraged at the sure prospect of trouble1 but admires and emulates what is good even so1 could never be turned away from what is noble by anybody4 ,such men ever1 whether they have some business to transact1 or have taken upon them some office1 or are in some critical conjuncture1 put before their eyes the example of noble men1 and consider what ,plato would have done on the occasion1 what ,epaminondas would have said1 how ,lycurgus or ,agesilaus would have dealt2 that so1 adjusting and re-modelling themselves1 as it were1 at their mirrors1 they may correct any ignoble expression1 and repress any ignoble passion4 ,for as those that have learnt the names of the ,idaean ,dactyli#bif make use of them to banish their fear by quietly repeating them over1 so the bearing in mind and remembering good men1 which soon suggests itself forcibly to those who have made some progress in virtue in all their emotions and difficulties1 keeps them upright and not liable to fall4 ,let this also then be a sign to you of progress in virtue4 ,sec4 ,,xvi4 ,in addition to this1 not to be too much disturbed1 nor to blush1 nor to try and conceal oneself1 or make any change in one's dress1 on the sudden appearance of a man of distinction and virtue1 but to feel confident and go and meet such a one1 is the confirmation of a good conscience4 ,it is reported that ,alexander1 seeing a messenger running up to him full of joy and holding out his right hand1 said1 ,my good friend1 what are you going to tell me8 ,has ,homer come to life again8 ,for he thought that his own exploits required nothing but posthumous fame4#big ,and a young man improving in character instinctively loves nothing better than to take pride and pleasure in the company of good and noble men1 and to display his house1 his table1 his wife1 his amusements1 his serious pursuits1 his spoken or written discourses2 insomuch that he is grieved when he remembers that his father or guardian died without seeing him in that condition in life1 and would pray for nothing from the gods so much1 as that they could come to life again1 and be spectators of his life and actions2 as1 on the contrary1 those that have neglected their affairs1 and come to ruin1 cannot look upon their relatives even in dreams without fear and trembling4 ,sec4 ,,xvii4 ,add1 if you please1 to what ,i have already said1 as no small indication of progress in virtue1 the thinking no wrong-doing small1 but being on your guard and heed against all4 ,for as people who despair of ever being rich make no account of small expenses1 thinking they will never make much by adding little to little1#bih but when hope is nearer fruition1 then with wealth increases the love of it1#bii so in things that have respect to virtue1 not he that generally assents to such sayings as ,why trouble about hereafter8 ,if things are bad now1 they will some day be better1#cjj but the man who pays heed to everything1 and is vexed and concerned if vice gets pardon1 when it lapses into even the most trifling wrongdoing1 plainly shows that he has already attained to some degree of purity1 and deigns not to contract defilement from anything whatever4 ,for the idea that we have nothing of any importance to bring disgrace upon1 makes people inclined to what is little and careless4#cja ,to those who are building a stone wall or coping it matters not if they lay on any chance wood or common stone1 or some tombstone that has fallen down1 as bad workmen do1 heaping and piling up pell-mell every kind of material2 but those who have made some progress in virtue1 whose life has been wrought on a golden base1#cjb like the foundation of some holy or royal building1 undertake nothing carelessly1 but lay and adjust everything by the line and level of reason1 thinking the remark of ,polycletus superlatively good1 that that work is most excellent1 where the model stands the test of the nail4#cjc #bdi ,see ,erasmus1 ,adagia1 ,eadem pensari trutina4 #bej ,euripides1 ,iphigenia in ,tauris1 #efi4 #bea ,see ,ovid1 ,metamorphoses1 xii4 #ahi1 sq4 #beb ,see ,erasmus1 ,adagia1 p4 #aajc4 #bec ,compare ,shakspere1 ,tempest1 ,a4 i4 ,sc4 i4 #fc1 ,and gape at widest to glut him4 #bed ,hesiod1 ,works and ,days1 #cfa1 #cfb4 ,quoted again by our author1 ,on ,education1 ,sec4 #ac4 #bee ,in via ad virtutem qui non progreditur1 is non stat et manet1 sed regreditur4--,wyttenbach4 #bef ,adopting the reading of ,hercher4 ,see ,pausanias1 x4 #cg1 where the oracle is somewhat different4 #beg ,for the town which parleys surrenders4 #beh ,from ,homer1 ,iliad1 xix4 #chf4 #bei ,compare ,aristotle1 ,rhetoric1 i4 #aa4 ,greek3 kai arche de tou erotos gignetai aute pasin1 otan me monon parontos chairosin1 alla kai apontos memnemenoi erosin4 #bfj ,the line is a ,fragment of ,sophocles4 #bfa ,see ,hesiod1 ,works and ,days1 #bhi-bib4 #bfb ,the well-known ,cynic philosopher4 #bfc ,bergk4 fr4 #ae4 ,compare ,homer1 ,iliad1 vi4 #cci4 ,greek3 nike d' epameibetai andras4 #bfd ,we are told by ,diogenes ,laeertius1 v4 #cg1 that ,theophrastus had #bjjj hearers sometimes at once4 #bfe ,republic1 vii4 p4 #eci1 ,b4 #bff ,sentences borrowed from some author or other1 such1 as we still possess from the hands of ,hermogenes and ,aphthonius2 compare the collection of bon-mots of ,greek courtesans in ,athenaeus4 #bfg ,a reference to ,a,esop's ,fable1 ,greek3 ,leon kai ,halopez4 ,cf4 ,horace1 ,epistles1 i4 i4 #gc-ge4 #bfh ,this passage is alluded to also in ,on ,love to one's ,offspring4 ,sec4 ii4 #bfi ,madvig's text4 #bgj ,thucydides1 i4 #ah4 #bga ,homer1 ,iliad1 ix4 #cbc1 #cbd4 ,quoted also in ,on ,love to ,one's ,offspring1 ,sec4 ii4 #bgb ,the remark about ,demosthenes has somehow slipped out1 as ,wyttenbach has suggested4 #bgc ,does this refer to ,greek3 ,peleiadeo before ,greek3 ,hachileos in ,iliad1 i4 #a8 #bgd ,an allusion to some passage in a ,play that has not come down to us4 #bge ,compare our ,author1 ,de ,audiendis ,poetis1 ,sec4 xi4 ,greek3 hosper ho ,agesilaos ouk hypemeinen hypo tou kalou philethenai prosiontos4 #bgf ,reading with ,madvig and ,hercher1 ,greek3 to gar auton1 sq4 #bgg ,literally cork-like1 so vain1 empty4 ,so ,horace1 levior cortice1 ,odes1 iii4 #i1 #bb4 #bgh ,marks of a philosopher among the ancients4 ,compare our ,author1 ,how one may discern a flatterer from a friend1 ,sec4 vii4 #bgi ,odyssey1 xvi4 #ahg4 #bhj ,a,eschylus1 ,toxotides1 ,fragm4 #bbd4 ,quoted again by our author1 ,on ,love1 ,sec4 xxi4 #bha ,turpe habitum fuisse in caupona conspici1 et hoc exemplo apparet1 et alia sunt indicia4 ,isocrates ,orat4 ,areopagitica laudans antiquorum ,atheniensium mores1 p4 #beg3 ,greek3 en kapeleio de phagein e piein oudeis han oiketes epieikes etolmese3 quem locum citans ,athenaeus alia etiam adfert xiii4 p4 #eff1 ,f4--,wyttenbach4 #bhb ,wyttenbach compares ,quintilian1 ,institut4 ,orat4 iii4 #f1 p4 #bee3 ,nam et ,hippocrates clarus arte medicinae videtur honestissime fecisse1 qui quosdam errores suos1 ne posteri errarent1 confessus est4 #bhc ,homer1 ,odyssey1 vi4 #ahg4 #bhd ,homer1 ,odyssey1 xxiv4 #djb4 #bhe ,plato1 ,republic1 ix4 p4 #ega1 ,d4 #bhf ,a somewhat similar story about ,stilpo is told in ,athenaeus1 x4 p4 #dbc1 ,d4 #bhg ,so ,haupt and ,herscher very ingeniously for ,greek3 hiereusin4 #bhh ,adopting the suggestion of ,wyttenbach as to the reading4 ,the ,dorian measure was grave and severe1 the ,lydian soft and effeminate4 #bhi ,see our author1 ,apophthegmata ,laconica1 p4 #bbj ,c4 #bij ,plato1 ,symposium1 p4 #be1 ,e4 #bia ,this line is quoted again by our author1 ,on ,moral ,virtue1 ,sec4 vii4 #bib ,plato1 ,laws1 iv4 p4 #gaa1 ,e4 #bic ,see those splendid lines of ,lucretius1 iv4 #aaee-aafi4 #bid ,res valde celebrata ex ,institutione ,cyri ,xenophontea1 v4 #a1 #b2 vi4 #a1 #ag4--,wyttenbach4 #bie ,this line is very like a ,fragment in the ,danae of ,euripides4 ,dind4 7#cbh74 #bif ,on these see ,pausanias1 v4 #g4 #big ,such as ,homer could have brought4 ,compare ,horace1 ,odes1 iv4 ix4 #be-bh2 and ,cicero1 pro ,archia1 x4 ,magnus ille ,alexander--cum in ,sigeo ad ,achillis tumulum adstitisset1 ,o fortunate1 inquit1 adolescens1 qui tuae virtutis ,homerum praeconem inveneris4 #bih ,contrary to ,hesiod's saw1 ,works and ,days1 #cfa1 #cfb4 #bii ,so ,juvenal1 xiv4 #ach-adj4 #cjj ,like ,horace's ,non si male nunc1 et olim ,sic erit4 ,odes1 ii4 x4 #af1 #ag4 #cja ,noblesse oblige in fact4 #cjb ,pindar1 ,frag4 #bjf4 #cjc ,like ,horace's factus ad unguem1 because the sculptor tries its polish and the niceness of the joints by drawing his nail over the surface4 ,casaub4 ,pers4 i4 #fd2 ,horace1 ,sat4 i4 v4 #cb1 #cc2 ,a4 ,p4 #bid2 ,erasmus1 ,adagia1 p4 #ejg4 ,,whether ,,vice ,,is ,,sufficient ,,to ,,cause ,,unhappiness4#cjd ,sec4 ,i4 444 ,he who gets a dowry with his wife sells himself for it1 as ,euripides says1#cje but his gains are few and uncertain2 but he who does not go all on fire through many a funeral pile1 but through a regal pyre1 full of panting and fear and sweat got from travelling over the sea as a merchant1 has the wealth of ,tantalus1 but cannot enjoy it owing to his want of leisure4 ,for that ,sicyonian horse-breeder was wise1 who gave ,agamemnon as a present a swift mare1 that he should not follow him to wind-swept ,ilium1 but delight himself at home1#cjf in the quiet enjoyment of his abundant riches and painless leisure4 ,but nowadays courtiers1 and people who think they have a turn for affairs1 thrust themselves forward of their own accord uninvited into courts and toilsome escorts and bivouacs1 that they may get a horse1 or brooch1 or some such piece of good luck4 ,but his wife is left behind in ,phylace1 and tears her cheeks in her sorrow1 and his house is only half complete without him1#cjg while he is dragged about1 and wanders about1 and wastes his time in idle hopes1 and has to put up with much insult4 ,and even if he gets any of those things he desires1 giddy and dizzy at ,fortune's rope-dance1 he seeks retirement1 and deems those happy who live obscure and in security1 while they again look up admiringly at him who soars so high above their heads4#cjh ,sec4 ,,ii4 ,vice has universally an ill effect on everybody1 being in itself a sufficient producer of infelicity1 needing no instruments nor ministers4 ,for tyrants1 anxious to make those whom they punish wretched1 keep executioners and torturers1 and contrive branding-irons and other instruments of torture to inspire fear#cji in the brute soul1 whereas vice attacks the soul without any such apparatus1 and crushes and dejects it1 and fills a man with sorrow1 and lamentation1 and melancholy1 and remorse4 ,here is a proof of what ,i say4 ,many are silent under mutilation1 and endure scourging or torture at the hand of despots or tyrants without uttering a word1 whenever their soul1 abating the pain by reason1 forcibly as it were checks and represses them3 but you can never quiet anger or smother grief1 or persuade a timid person not to run away1 or one suffering from remorse not to cry out1 nor tear his hair1 nor smite his thigh4 ,thus vice is stronger than fire and sword4 ,sec4 ,,iii4 ,you know of course that cities1 when they desire to publicly contract for the building of temples or colossuses1 listen to the estimates of the contractors who compete for the job1 and bring their plans and charges1 and finally select the contractor who will do the work at least expense1 and best1 and quickest4 ,let us suppose then that we publicly contract to make the life of man miserable1 and take the estimates of ,fortune and ,vice for this object4 ,fortune shall come forward1 provided with all sorts of instruments and costly apparatus to make life miserable and wretched4 ,she shall come with robberies and wars1 and the blood-guiltiness of tyrants1 and storms at sea1 and lightning drawn down from the sky1 she shall compound hemlock1 she shall bring swords1 she shall levy an army of informers1 she shall cause fevers to break out1 she shall rattle fetters and build prisons4 ,it is true that most of these things are owing to ,vice rather than ,fortune1 but let us suppose them all to come from ,fortune4 ,and let ,vice stand by naked1 without any external things against man1 and let her ask ,fortune how she will make man unhappy and dejected4 ,fortune1 dost thou threaten poverty8 ,metrocles laughs at thee1 who sleeps during winter among the sheep1 in summer in the vestibules of temples1 and challenges the king of the ,persians1#caj who winters at ,babylon1 and summers in ,media1 to vie with him in happiness4 ,dost thou bring slavery1 and bondage1 and sale8 ,diogenes despises thee1 who cried out1 as he was being sold by some robbers1 ,who will buy a master8 ,dost thou mix a cup of poison8 ,didst not thou offer such a one to ,socrates8 ,and cheerfully1 and mildly1 without fear1 without changing colour or countenance1 he calmly drank it up3 and when he was dead1 all who survived deemed him happy1 as sure to have a divine lot in ,hades4 ,and as to thy fire1 did not ,decius1 the general of the ,romans1 anticipate it for himself1 having piled up a funeral pyre between the two armies1 and sacrificed himself to ,cronos1 dedicating himself for the supremacy of his country8 ,and the chaste and loving wives of the ,indians strive and contend with one another for the fire1 and she that wins the day and gets burnt with the body of her husband1 is pronounced happy by the rest1 and her praises sung4 ,and of the wise men in that part of the world no one is esteemed or pronounced happy1 who does not in his lifetime1 in good health and in full possession of all his faculties1 separate soul from body by fire1 and emerge pure from flesh1 having purged away his mortal part4 ,or wilt thou reduce a man from a splendid property1 and house1 and table1 and sumptuous living1 to a threadbare coat and wallet1 and begging of daily bread8 ,such was the beginning of happiness to ,diogenes1 of freedom and glory to ,crates4 ,or wilt thou nail a man on a cross1 or impale him on a stake8 ,what cares ,theodorus whether he rots above ground or below8 ,such was the happy mode of burial amongst the ,scythians1#caa and among the ,hyrcanians dogs1 among the ,bactrians birds1 devour according to the laws the dead bodies of those who have made a happy end4 ,sec4 ,,iv4 ,who then are made unhappy by these things8 ,those who have no manliness or reason1 the enervated and untrained1 who retain the opinions they had as children4 ,fortune therefore does not produce perfect infelicity1 unless ,vice co-operate4 ,for as a thread saws through a bone that has been soaked in ashes and vinegar1 and as people bend and fashion ivory only when it has been made soft and supple by beer1 and cannot under any other circumstances1 so ,fortune1 lighting upon what is in itself faulty and soft through ,vice1 hollows it out and wounds it4 ,and as the ,parthian juice1 though hurtful to no one else nor injurious to those who touch it or carry it about1 yet if it be communicated to a wounded man straightway kills him through his previous susceptibility to receive its essence1 so he who will be upset in soul by ,fortune must have some secret internal ulcer or sore to make external things so piteous and lamentable4 ,sec4 ,v4 ,does then ,vice need ,fortune to bring about infelicity8 ,by no means4 ,she lashes not up the rough and stormy sea1 she girds not lonely mountain passes with robbers lying in wait by the way1 she makes not clouds of hail to burst on the fruitful plains1 she suborns not ,meletus or ,anytus or ,callixenus as accusers1 she takes not away wealth1 excludes not people from the praetorship to make them wretched2 but she scares the rich1 the well-to-do1 and great heirs2 by land and sea she insinuates herself and sticks to people1 infusing lust1 inflaming with anger1 afflicting them with superstitious fears1 tearing them in pieces with envy4 #cjd ,the beginning of this short ,treatise is lost4 ,nor is the first paragraph at all clear4 ,we have to guess somewhat at the meaning4 #cje ,in a fragment of the ,phaethon4 ,compare also ,on ,education1 ,sec4 #ai4 #cjf ,iliad1 xxiii4 #big1 #bih4 #cjg ,iliad1 ii4 #gjj1 #gja4 #cjh ',tis ever so4 ,compare ,horace1 ,sat4 i4 i4 #a-ad4 #cji ,adopting ,reiske's reading4 #caj ,proverbial for extreme good fortune4 ,cf4 ,horace1 ,odes1 iii4 ix4 #d1 ,persarum vigui rege beatior4 #caa ,see ,herodotus1 iv4 #gb4 ,,whether ,,the ,,disorders ,,of ,,mind ,,or ,,body ,,are ,,worse4 ,sec4 ,i4 ,homer1 looking at the mortality of all living creatures1 and comparing them with one another in their lives and habits1 gave vent to his thoughts in the words1 ,of all the things that on the earth do breathe1 ,or creep1 man is by far the wretchedest2#cab assigning to man an unhappy pre-eminence in extreme misfortune4 ,but let us1 assuming that man is1 as thus publicly declared1 supreme in infelicity and the most wretched of all living creatures1 compare him with himself1 in the estimate of his misery dividing body and soul1 not idly but in a very necessary way1 that we may learn whether our life is more wretched owing to ,fortune or through our own fault4 ,for disease is engendered in the body by nature1 but vice and depravity in the soul is first its own doing1 then its settled condition4 ,and it is no slight aid to tranquillity of mind if what is bad be capable of cure1 and lighter and less violent4 ,sec4 ,,ii4 ,the fox in ,a,esop#cac disputing with the leopard as to their respective claims to variety1 the latter showed its body and appearance all bright and spotted1 while the tawny skin of the former was dirty and not pleasant to look at4 ,then the fox said1 ,look inside me1 sir judge1 and you will see that ,i am more full of variety than my opponent1 referring to his trickiness and versatility in shifts4 ,let us similarly say to ourselves1 ,many diseases and disorders1 good sir1 thy body naturally produces of itself1 many also it receives from without2 but if thou lookest at thyself within thou wilt find1 to borrow the language of ,democritus1 a varied and susceptible storehouse and treasury of what is bad1 not flowing in from without1 but having as it were innate and native springs1 which vice1 being exceedingly rich and abundant in passion1 produces4 ,and if diseases are detected in the body by the pulse and by pallors and flushes1#cad and are indicated by heats and sudden pains1 while the diseases of the mind1 bad as they are1 escape the notice of most people1 the latter are worse because they deprive the sufferer of the perception of them4 ,for reason if it be sound perceives the diseases of the body1 but he that is diseased in his mind cannot judge of his sufferings1 for he suffers in the very seat of judgement4 ,we ought to account therefore the first and greatest of the diseases of the mind that ignorance1#cae whereby vice is incurable for most people1 dwelling with them and living and dying with them4 ,for the beginning of getting rid of disease is the perception of it1 which leads the sufferer to the necessary relief1 but he who through not believing he is ill knows not what he requires refuses the remedy even when it is close at hand4 ,for amongst the diseases of the body those are the worst which are accompanied by stupor1 as lethargies1 headaches1 epilepsies1 apoplexies1 and those fevers which raise inflammation to the pitch of madness1 and disturb the brain as in the case of a musical instrument1 ,and move the mind's strings hitherto untouched4#caf ,sec4 ,,iii4 ,and so doctors wish a man not to be ill1 or if he is ill to be ignorant of it1 as is the case with all diseases of the soul4 ,for neither those who are out of their minds1 nor the licentious1 nor the unjust think themselves faulty--some even think themselves perfect4 ,for no one ever yet called a fever health1 or consumption a good condition of body1 or gout swift-footedness1 or paleness a good colour2 but many call anger manliness1 and love friendship1 and envy competition1 and cowardice prudence4 ,then again those that are ill in body send for doctors1 for they are conscious of what they need to counteract their ailments2 but those who are ill in mind avoid philosophers1 for they think themselves excellent in the very matters in which they come short4 ,and it is on this account that we maintain that ophthalmia is a lesser evil than madness1 and gout than frenzy4 ,for the person ill in body is aware of it and calls loudly for the doctor1 and when he comes allows him to anoint his eye1 to open a vein1 or to plaster up his head2 but you hear mad ,agave in her frenzy not knowing her dearest ones1 but crying out1 ,we bring from the mountain to the halls a young stag recently torn limb from limb1 a fortunate capture4#cag ,again he who is ill in body straightway gives up and goes to bed and remains there quietly till he is well1 and if he toss and tumble about a little when the fit is on him1 any of the people who are by saying to him1 ,gently1 ,stay in the bed1 poor wretch1 and take your ease1#cah restrain him and check him4 ,but those who suffer from a diseased brain are then most active and least at rest1 for impulses bring about action1 and the passions are vehement impulses4 ,and so they do not let the mind rest1 but when the man most requires quiet and silence and retirement1 then is he dragged into the open air1 and becomes the victim of anger1 contentiousness1 lust1 and grief1 and is compelled to do and say many lawless things unsuitable to the occasion4 ,sec4 ,,iv4 ,as therefore the storm which prevents one's putting into harbour is more dangerous than the storm which will not let one sail1 so those storms of the soul are more formidable which do not allow a man to take in sail1 or to calm his reason when it is disturbed1 but without a pilot and without ballast1 in perplexity and uncertainty through contrary and confusing courses1 he rushes headlong and falls into woeful shipwreck1 and shatters his life4 ,so that from these points of view it is worse to be diseased in mind than body1 for the latter only suffer1 but the former do ill as well as suffer ill4 ,but why need ,i speak of our various passions8 ,the very times bring them to our mind4 ,do you see yon great and promiscuous crowd jostling against one another and surging round the rostrum and forum8 ,they have not assembled here to sacrifice to their country's gods1 nor to share in one another's rites2 they are not bringing to ,ascraean ,zeus the firstfruits of ,lydian produce1#cai nor are they celebrating in honour of ,dionysus the ,bacchic orgies on festival nights with common revellings2 but a mighty plague stirring up ,asia in annual cycles drives them here for litigation and suits at law at stated times3 and the mass of business1 like the confluence of mighty rivers1 has inundated one forum1 and festers and teems with ruiners and ruined4 ,what fevers1 what agues1 do not these things cause8 ,what obstructions1 what irruptions of blood into the air-vessels1 what distemperature of heat1 what overflow of humours1 do not result8 ,if you examine every suit at law1 as if it were a person1 as to where it originated1 where it came from1 you will find that one was produced by obstinate temper1 another by frantic love of strife1 a third by some sordid desire4#cbj #cab ,homer1 ,iliad1 xvii4 #ddf1 #ddg4 #cac ,see the ,fable ,greek3 ,alopex kai ,pardalis4 ,no4 #db1 ,ed4 ,halme4 #cad ,reading with ,wyttenbach1 ,greek3 ochriasesi kai erythemasi4 #cae ,forte ,greek3 agnoian4--,wyttenbach4 ,the ordinary reading is ,greek3 anoian4 ,e coelo descendit ,greek3 gnothi seauton1 says ,juvenal truly1 xi4 #bg4 #caf ,compare the image in ,shakspere1 ,hamlet1 ,a4 iii4 ,sc4 ,i4 #afe1 #aff4 ,now see that noble and most sovereign reason1 ,like sweet bells jangled1 out of tune and harsh4 #cag ,euripides1 ,bacchae1 #aagj-aagb4 ,agave's treatment of her son ,pentheus was a stock philosophical comparison4 ,see for example ,horace1 ii4 ,sat4 iii4 #cjc1 #cjd1 and context4 #cah ,euripides1 ,orestes1 #beh4 #cai ,aurum puta4 ,pactolus enim aurum fert4 ,videtur dictio e ,pindaro desumta esse4--,reiske4 #cbj ,libellus hic fine carere videtur4 ,quare autem opusculum hoc ,plutarcho indignum atque suppositum visum ,xylandro fuerit1 non intelligo4--,reiske4 ,,on ,,abundance ,,of ,,friends4 ,sec4 ,i4 ,menon the ,thessalian1 who thought he was a perfect adept in discourse1 and1 to borrow the language of ,empedocles1 had attained the heights of wisdom1 was asked by ,socrates1 what virtue was1 and upon his answering quickly and glibly1 that virtue was a different thing in boy and old man1 and in man and woman1 and in magistrate and private person1 and in master and servant1 ,capital1 said ,socrates1 you were asked about one virtue1 but you have raised up a whole swarm of them1#cba conjecturing not amiss that the man named many because he knew not one4 ,might not someone jeer at us in the same way1 as being afraid1 when we have not yet one firm friendship1 that we shall without knowing it fall upon an abundance of friends8 ,it is very much the same as if a man maimed and blind should be afraid of becoming hundred-handed like ,briareus or all eyes like ,argus4 ,and yet we wonderfully praise the young man in ,menander1 who said that he thought anyone wonderfully good1 if he had even the shadow of a friend4#cbb ,sec4 ,,ii4 ,but among many other things what stands chiefly in the way of getting a friend is the desire for many friends1 like a licentious woman who1 through giving her favours indiscriminately1 cannot retain her old lovers1 who are neglected and drop off2#cbc or rather like the foster-child of ,hypsipyle1 sitting in the meadow and plucking flower after flower1 snatching at each prize with gladsome heart1 insatiable in its childish delight1#cbd so in the case of each of us1 owing to our love of novelty and fickleness1 the recent flower ever attracts1 and makes us inconstant1 frequently laying the foundations of many friendships and intimacies that come to nothing1 neglecting in love of what we eagerly pursue what we have already possession of4 ,to begin therefore with the domestic hearth1#cbe as the saying is1 with the traditions of life that time has handed down to us about constant friends1 let us take the witness and counsel of antiquity1 according to which friendships go in pairs1 as in the cases of ,theseus and ,pirithous1 ,achilles and ,patroclus1 ,orestes and ,pylades1 ,phintias and ,damon1 ,epaminondas and ,pelopidas4 ,for friendship is a creature that goes in pairs1 and is not gregarious1 or crow-like1#cbf and to think a friend a second self1 and to call him companion as it were second one1#cbg shows that friendship is a dual relation4 ,for we can get neither many slaves nor many friends at small expense4 ,what then is the purchase-money of friendship8 ,benevolence and complaisance conjoined with virtue1 and yet nature has nothing more rare than these4 ,and so to love or be loved very much cannot find place with many persons2 for as rivers that have many channels and cuttings have a weak and thin stream1 so excessive love in the soul if divided out among many is weakened4 ,thus love for their young is most strongly implanted in those that bear only one1 as ,homer calls a beloved son the only one1 the child of old age1#cbh that is1 when the parents neither have nor are likely to have another child4 ,sec4 ,,iii4 ,not that we insist on only one friend1 but among the rest there should be one eminently so1 like a child of old age1 who according to that well-known proverb has eaten a bushel of salt with one1#cbi not as nowadays many so-called friends contract friendship from drinking together once1 or playing at ball together1 or playing together with dice1 or passing the night together at some inn1 or meeting at the wrestling-school or in the market4 ,and in the houses of rich and leading men people congratulate them on their many friends1 when they see the large and bustling crowd of visitors and handshakers and retainers3 and yet they see more flies in their kitchens1 and as the flies only come for the dainties1 so they only dance attendance for what they can get4 ,and since true friendship has three main requirements1 virtue1 as a thing good2 and familiarity1 as a thing pleasant2 and use1 as a thing serviceable2 for we ought to choose a friend with judgement1 and rejoice in his company1 and make use of him in need2 and all these things are prejudicial to abundance of friends1 especially judgement1 which is the most important point2 we must first consider1 if it is impossible in a short time to test dancers who are to form a chorus1 or rowers who are to pull together1 or slaves who are to act as stewards of estates1 or as tutors of one's sons1 far more difficult is it to meet with many friends who will take off their coats to aid you in every fortune1 each of whom offers his services to you in prosperity1 and does not object to share your adversity4 ,for neither does a ship encounter so many storms at sea1 nor do they fortify places with walls1 or harbours with defences and earthworks1 in the expectation of so many and great dangers1 as friendship tested well and soundly promises defence and refuge from4 ,but if friends slip in without being tested1 like money proved to be bad1 ,those who shall lose such friends may well be glad1 ,and those who have such pray that they may lose them4#ccj ,yet is it difficult and by no means easy to avoid and bring to a close an unpleasant friendship3 as in the case of food which is injurious and harmful1 we cannot retain it on the stomach without damage and hurt1 nor can we expel it as it was taken into the mouth1 but only in a putrid mixed up and changed form1 so a bad friend is troublesome both to others and himself if retained1 and if he be got rid of forcibly it is with hostility and hatred1 and like the voiding of bile4 ,sec4 ,,iv4 ,we ought not1 therefore1 lightly to welcome or strike up an intimate friendship with any chance comers1 or love those who attach themselves to us1 but attach ourselves to those who are worthy of our friendship4 ,for what is easily got is not always desirable3 and we pass over and trample upon heather and brambles that stick to us#cca on our road to the olive and vine3 so also is it good not always to make a friend of the person who is expert in twining himself around us1 but after testing them to attach ourselves to those who are worthy of our affection and likely to be serviceable to us4 ,sec4 ,v4 ,as therefore ,zeuxis1 when some people accused him of painting slowly1 replied1 ,i admit that ,i do1 but then ,i paint to last1 so ought we to test for a long time the friendship and intimacy that we take up and mean to keep4 ,is it not easy then to put to the test many friends1 and to associate with many friends at the same time1 or is this impossible8 ,for intimacy is the full enjoyment of friendship1 and most pleasant is companying with and spending the day with a friend4 ,never again shall we alive1 apart from dear friends1 sit and take counsel alone together4#ccb ,and ,menelaus said about ,odysseus1 ,nor did anything ever divide or separate us1 who loved and delighted in one another1 till death's black cloud overshadowed us4#ccc ,the contrary effect seems to be produced by abundance of friends4 ,for the friendship of a pair of friends draws them together and puts them together and holds them together1 and is heightened by intercourse and kindliness1 as when the juice of the fig curdles and binds the white milk1#ccd as ,empedocles says1 such unity and complete union will such a friendship produce4 ,whereas having many friends puts people apart and severs and disunites them1 by transferring and shifting the tie of friendship too frequently1 and does not admit of a mixture and welding of goodwill by the diffusing and compacting of intimacy4 ,and this causes at once an inequality and difficulty in respect of acts of kindness1 for the uses of friendship become inoperative by being dispersed over too wide an area4 ,one man is acted upon by his character1 another by his reflection4#cce ,for neither do our natures and impulses always incline in the same directions1 nor are our fortunes in life identical1 for opportunities of action are1 like the winds1 favourable to some1 unfavourable to others4 ,sec4 ,,vi4 ,moreover1 if all our friends want to do the same things at the same time1 it will be difficult to satisfy them all1 whether they desire to deliberate1 or to act in state affairs1 or wish for office1 or are going to entertain guests4 ,if again at the same time they chance to be engaged in different occupations and interests and ask you all together1 one who is going on a voyage that you will sail with him1 another who is going to law that you will be his advocate1 another who is going to try a case that you will try it with him1 another who is selling or buying that you will go into partnership with him1 another who is going to marry that you will join him in the sacrifice1 another who is going to bury a relation that you will be one of the mourners1 ,the town is full of incense1 and at once ,resounds with triumph-songs and bitter wailing1#ccf that is the fruit of many friends2 to oblige all is impossible1 to oblige none is absurd1 and to help one and offend many is grievous4 ,no lover ever yet fancied neglect4#ccg ,and yet people bear patiently and without anger the carelessness and neglect of friends1 if they get from them such excuses as ,i forgot1 ,i did it unwittingly4 ,but he who says1 ,i did not assist you in your lawsuit1 for ,i was assisting another friend1 or ,i did not visit you when you had your fever1 for ,i was helping so-and-so who was entertaining his friends1 excusing himself for his inattention to one by his attention to another1 so far from making the offence less1 even adds jealousy to his neglect4 ,but most people in friendship regard only1 it seems1 what can be got out of it1 overlooking what will be asked in return1 and not remembering that he1 who has had many of his own requests granted1 must oblige others in turn by granting their requests4 ,and as ,briareus with his hundred hands had to feed fifty stomachs1 and was therefore no better provided than we are1 who with two hands have to supply the necessities of only one belly1 so in having many friends#cch one has to do many services for them1 one has to share in their anxiety1 and to toil and moil with them4 ,for we must not listen to ,euripides when he says1 mortals ought to join in moderate friendships for one another1 and not love with all their heart1 that the spell may be soon broken1 and the friendship may either be ended or become closer at will1#cci that so it may be adjusted to our requirements1 like the sail of a ship that we can either slacken or haul tight4 ,but let us transfer1 ,euripides1 these lines of yours to enmities1 and bid people make their animosities moderate1 and not hate with all their heart1 that their hatred1 and wrath1 and querulousness1 and suspicions1 may be easily broken4 ,recommend rather for our consideration that saying of ,pythagoras1 ,do not give many your right hand1#cdj that is1 do not make many friends1 do not go in for a common and vulgar friendship1 which is sure to cause anyone much trouble2 for its sharing in others' anxieties and griefs and labours and dangers is quite intolerable to free and noble natures4 ,and that was a true saying of the wise ,chilo#cda to one who told him he had no enemy1 ,neither1 said he1 do you seem to me to have a friend4 ,for enmities inevitably accompany and are involved in friendships4 ,sec4 ,,vii4 ,it is impossible ,i say not to share with a friend in his injuries and disgraces and enmities1 for enemies at once suspect and hate the friend of their enemies1 and even friends are often envious and jealous and carp at him4 ,as then the oracle given to ,timesias about his colony foretold him1 that his swarm of bees would soon be followed by a swarm of wasps1 so those that seek a swarm of friends have sometimes lighted unawares on a wasp's-nest of enemies4 ,and the remembrance of wrongs done by an enemy and the kindness of a friend do not weigh in the same balance4 ,see how ,alexander treated the friends and intimates of ,philotas and ,parmenio1 how ,dionysius treated those of ,dion1 ,nero those of ,plautus1 ,tiberius those of ,sejanus1 torturing and putting them to death4 ,for as neither the gold nor rich robes of ,creon's daughter#cdb availed her or her sire1 but the flame that burst out suddenly involved him in the same fate as herself1 as he ran up to embrace her and rescue her1 so some friends1 though they have had no enjoyment out of their friends' prosperity1 are involved in their misfortunes4 ,and this is especially the case with philosophers and kind people1 as ,theseus1 when his friend ,pirithous was punished and imprisoned1 was also bound in fetters not of brass4#cdc ,and ,thucydides tells us that during the plague at ,athens those that most displayed their virtue perished with their friends that were ill1 for they neglected their own lives in going to visit them4#cdd ,sec4 ,,viii4 ,we ought not therefore to be too lavish with our virtue1 binding it together and implicating it in various people's fortunes1 but we ought to preserve our friendship for those who are worthy of it1 and are capable of reciprocating it4 ,for this is indeed the greatest argument against many friends that friendship is originated by similarity4 ,for seeing that even the brutes can hardly be forced to mix with those that are unlike themselves1 but crouch down1 and show their dislike1 and run away1 while they mix freely with those that are akin to them and have a similar nature1 and gently and gladly make friends with one another then1 how is it possible that there should be friendship between people differing in characters and temperaments and ideas of life8 ,for harmony on the harp or lyre is attained by notes in unison and not in unison1 sharp and flat somehow or other producing concord1 but in the harmony of friendship there must be no unlike1 or uneven1 or unequal element1 but from all alike must come agreement in opinions and wishes and feeling1 as if one soul were put into several bodies4 ,sec4 ,,ix4 ,what man then is so industrious1 so changeable1 and so versatile1 as to be able to make himself like and adapt himself to many different persons1 and not to laugh at the advice of ,theognis1 ,imitate the ingenuity of the polypus1 that takes the colour of whatever stone it sticks to4#cde ,and yet the changes in the polypus do not go deep but are only on the surface1 which1 from its thickness or thinness takes the impression of everything that approaches it1 whereas friends endeavour to be like one another in character1 and feeling1 and language1 and pursuits1 and disposition4 ,it requires a not very fortunate or very good ,proteus1#cdf able by jugglery to assume various forms1 to be frequently at the same time a student with the learned1 and ready to try a fall with wrestlers1 or to go a hunting with people fond of the chase1 or to get drunk with tipplers1 or to go a canvassing with politicians1 having no fixed character of his own4#cdg ,and as the natural philosophers say of unformed and colourless matter when subjected to external change1 that it is now fire1 now water1 now air1 now solid earth1 so the soul suitable for many friendships must be impressionable1 and versatile1 and pliant1 and changeable4 ,but friendship requires a steady constant and unchangeable character1 a person that is uniform in his intimacy4 ,and so a constant friend is a thing rare and hard to find4 #cba ,plato1 ,men4 p4 #ga ,e4 #cbb ,quoted more fully by our author1 ,de ,fraterno ,amore1 ,sec4 iii4 #cbc ,eadem comparatione utitur ,lucianus in ,toxari ,t4 ii4 p4 #cea3 ,greek3 hostis an polyphilos he homoios hemin dokei tais koinais tautais kai moicheuomenais gynaixi2 kai oiometh' ouketh' homoios ischyran ten philian autou einai pros pollas eunoias diairetheisan4--,wyttenbach4 #cbd ,from the ,hypsipyle of ,euripides4 #cbe ,a well-known proverb for beginning at the beginning4 ,aristophanes1 ,vespae4 #hdf2 ,plato1 ,euthryphro1 #c ,a2 ,strabo1 #i4 #cbf ,an allusion to the well-known proverb1 ,greek3 koloios poti koloion4 ,see ,erasmus1 ,adagia1 p4 #afdd4 #cbg ,the paronomasia is on ,greek3 hetairos1 heteros4 #cbh ,iliad1 ix4 #dhb2 ,odyssey1 xvi4 #ai4 #cbi ,cf4 ,cicero1 ,de ,amicitia1 xix4 #ccj ,sophocles1 ,fragm4 #gda4 ,quoted again by our author1 ,on ,love1 ,sec4 xxiii4 #cca ,for the image compare ,lucio's speech1 ,shakspere1 ,measure for ,measure1 ,a4 iv4 ,sc4 iii4 #ahi1 #aij3 ,nay1 friar1 ,i am a kind of burr2 ,i shall stick4 #ccb ,iliad1 xxiii4 #gg1 #gh4 #ccc ,odyssey1 iv4 #agh-ahj4 #ccd ,iliad1 v4 #ijb1 altered somewhat4 #cce ,bergk4 p4 #acddc4 #ccf ,sophocles1 ,oedipus ,tyrannus1 #d1 #e4 ,quoted again ,on ,moral ,virtue1 ,sec4 vi4 #ccg ,a line from ,menander4 ,quoted again ,de ,fraterno ,amore1 ,sec4 xx4 #cch ,reading with ,halm and ,hercher ,greek3 en toi pollois philois chresthai4 #cci ,euripides1 ,hippolytus1 #bec-beg1 where ,dindorf and ,hercher agree in the reading4 #cdj ,compare ,on ,education1 ,sec4 xvii4 #cda ,chilo was one of the ,seven ,wise ,men4 ,see ,pausanias1 iii4 #af2 ,x4 #bd4 #cdb ,for the circumstances see ,euripides1 ,medea1 #aacf sq4 #cdc ,for the friendship of ,theseus and ,pirithous1 see ,pausanias1 i4 #ag2 x4 #bi4 ,the line is from ,euripides1 ,pirithous1 ,fragm4 #eia4 ,cf4 ,on ,shyness1 ,sec4 x4 #cdd ,thucydides1 ii4 #ea4 #cde ,bergk4 p4 #ejjc4 #cdf ,on ,proteus1 see ,verg4 ,georg4 iv4 #chg sq42 ,ovid1 ,art4 i4 #gfa2 ,met4 ii4 #i2 ,fasti1 i4 #cfg sq41 and especially ,horace1 ,epistles1 i4 i4 #ij3 ,quo teneam vultus mutantem ,protea nodo8 #cdg ,literally1 having no hearth of character1 the hearth being an emblem of stability4 ,compare ,how ,one may ,discern a ,flatterer from a ,friend1 ,sec4 vii41 where the same image is employed4 ,,how ,,one ,,may ,,discern ,a ,,flatterer ,,from ,a ,,friend4 ,sec4 ,i4 ,plato says1#cdh ,antiochus ,philopappus1 that all men pardon the man who acknowledges that he is excessively fond of himself1 but that there is among many other defects this very grave one in self-love1 that by it a man becomes incapable of being a just and impartial judge about himself1 for love is blind in regard to the loved object1 unless a person has learnt and accustomed himself to honour and pursue what is noble rather than his own selfish interests4 ,this gives a great field for the flatterer in friendship1 who finds a wonderful base of operations in our self-love1 which makes each person his own first and greatest flatterer1 and easily admits a flatterer from without1 who will be1 so he thinks and hopes1 both a witness and confirmer of his good opinion of himself4 ,for he that lies open to the reproach of being fond of flatterers is very fond of himself1 and owing to his goodwill to himself wishes to possess all good qualities1 and thinks he actually does2 the wish is not ridiculous1 but the thought is misleading and requires a good deal of caution4 ,and if truth is a divine thing1 and1 according to ,plato1#cdi the beginning of all good things both to the gods and men1 the flatterer is likely to be an enemy to the gods1 and especially to ,apollo1 for he always sets himself against that famous saying1 ,know thyself1#cej implanting in everybody's mind self-deceit and ignorance of his own good or bad qualities1 thus making his good points defective and imperfect1 and his bad points altogether incorrigible4 ,sec4 ,,ii4 ,if however1 as is the case with most other bad things1 the flatterer attacked only or chiefly ignoble or worthless persons1 the evil would not be so mischievous or so difficult to guard against4 ,but since1 as wood-worms breed most in soft and sweet wood1 those whose characters are honourable and good and equitable encourage and support the flatterer most1--and moreover1 as ,simonides says1 rearing of horses does not go with the oil-flask1#cea but with fruitful fields1 so we see that flattery does not join itself to the poor1 the obscure1 or those without means1 but is the snare and bane of great houses and estates1 and often overturns kingdoms and principalities1--it is a matter of no small importance1 needing much foresight1 to examine the question1 that so flattery may be easily detected1 and neither injure nor discredit friendship4 ,for just as lice leave dying persons1 and abandon bodies when the blood on which they feed is drying up1 so one never yet saw flatterers dancing attendance on dry and cold poverty1 but they fasten on wealth and position and there get fat1 but speedily decamp if reverses come4 ,but we ought not to wait to experience that1 which would be unprofitable1 or rather injurious and dangerous4 ,for not to find friends at a time when you want them is hard1 as also not to be able to exchange an inconstant and bad friend for a constant and good one4 ,for a friend should be like money tried before being required1 not found faulty in our need4 ,for we ought not to have our wits about us only when the mischief is done1 but we ought to try and prevent the flatterer doing any harm to us3 for otherwise we shall be in the same plight as people who test deadly poisons by first tasting them1 and kill or nearly kill themselves in the experiment4 ,we do not praise such1 nor again all those who1 looking at their friend simply from the point of view of decorum and utility1 think that they can detect all agreeable and pleasant companions as flatterers in the very act4 ,for a friend ought not to be disagreeable or unpleasant1 nor ought friendship to be a thing high and mighty with sourness and austerity1 but even its decorous deportment ought to be attractive and winning1#ceb for by it ,the ,graces and ,desire have pitched their tents1#cec and not only to a person in misfortune is it sweet to look into the eyes of a friendly person1 as ,euripides#ced says1 but no less does it bring pleasure and charm in good fortune1 than when it relieves the sorrows and difficulties of adversity4 ,and as ,evenus said fire was the best sauce1#cee so the deity1 mixing up friendship with life1 has made everything bright and sweet and acceptable by its presence and the enjoyment it brings4 ,how else indeed could the flatterer insinuate himself by the pleasure he gives1 unless he knew that friendship admitted the pleasurable element8 ,it would be impossible to say4 ,but just as spurious and mock gold only imitates the brightness and glitter of real gold1 so the flatterer seems to imitate the pleasantness and agreeableness of the real friend1 and to exhibit himself ever merry and bright1 contradicting and opposing nothing4 ,we must not however on that account suspect all who praise as simple flatterers4 ,for friendship requires praise as much as censure on the proper occasion4 ,indeed peevishness and querulousness are altogether alien to friendship and social life3 but when goodwill bestows praise ungrudgingly and readily upon good actions1 people endure also easily and without pain admonition and plainspeaking1 believing and continuing to love the person who took such pleasure in praising1 as if now he only blamed out of necessity4 ,sec4 ,,iii4 ,it is difficult then1 someone may say1 to distinguish between the flatterer and the friend1 if they differ neither in the pleasure they give nor in the praise they bestow2 for as to services and attentions you may often see friendship outstripped by flattery4 ,certainly it is so1 ,i should reply1 if we are trying to find the genuine flatterer who handles his craft with cleverness and art1 but not if1 like most people1 we consider those persons flatterers who are called their own oil-flask-carriers and table-men1 men who begin to talk1 as one said1 the moment their hands have been washed for dinner1#cef whose servility1 ribaldry1 and want of all decency1 is apparent at the first dish and glass4 ,it did not of course require very much discrimination to detect ,melanthius the parasite of ,alexander of ,pherae of flattery1 who1 to those who asked how ,alexander was murdered1 answered1 ,through his side into my belly3 or those who formed a circle round a wealthy table1 whom neither fire1 nor sword1 nor steel1 would keep from running to a feast3#ceg or those female flatterers in ,cyprus1 who after they crossed over into ,syria were nicknamed step-ladders1#ceh because they lay down and let the kings' wives use their bodies as steps to mount their carriages4 ,sec4 ,,iv4 ,what kind of flatterer then must we be on our guard against8 ,the one who neither seems to be nor acknowledges himself to be one3 whom you will not always find in the vicinity of your kitchen1 who is not to be caught watching the dial to see how near it is to dinner-time1#cei nor gets so drunk as to throw himself down anyhow1 but one who is generally sober1 and a busybody1 and thinks he ought to have a hand in your affairs1 and wishes to share in your secrets1 and as to friendship plays rather a tragic than a satyric or comic part4 ,for as ,plato says1 it is the height of injustice to appear to be just when you are not really so1#cfj so we must deem the most dangerous kind of flattery not the open but the secret1 not the playful but the serious4 ,for it throws suspicion even upon a genuine friendship1 which we may often confound with it1 if we are not careful4 ,when ,gobryas pursued one of the ,magi into a dark room1 and was on the ground wrestling with him1 and ,darius came up and was doubtful how he could kill one without killing both1 ,gobryas bade him thrust his sword boldly through both of them2#cfa but we1 since we give no assent to that saying1 ,let friend perish so the enemy perish with him1#cfb in our endeavour to distinguish the flatterer from the friend1 seeing that their resemblances are so many1 ought to take great care that we do not reject the good with the bad1 nor in sparing what is beneficial fall in with what is injurious4 ,for as wild grains mixed up with wheat1 if very similar in size and appearance1 are not easily kept apart1 for if the sieve have small holes they don't pass through1 and if large holes they pass with the corn1 so flattery is not easily distinguished from friendship1 being mixed up with it in feeling and emotion1 habit and custom4 ,sec4 ,v4 ,because however friendship is the most pleasant of all things1 and nothing more glads the heart of man1 therefore the flatterer attracts by the pleasure he gives1 pleasure being in fact his field4 ,and because favours and good services accompany friendship1 as the proverb says a friend is more necessary than fire or water1#cfc therefore the flatterer volunteers all sorts of services1 and strives to show himself on all occasions zealous and obliging and ready4 ,and since friendship is mainly produced by a similarity of tastes and habits1 and to have the same likes and dislikes first brings people together and unites them through sympathy1#cfd the flatterer observing this moulds himself like material and demeans himself accordingly1 seeking completely to imitate and resemble those whom he desires to ingratiate himself with1 being supple in change1 and plausible in his imitations1 so that one would say1 ,achilles' son1 ,o no1 it is himself4#cfe ,but his cleverest trick is that1 observing that freedom of speech1 is both spoken of and reckoned as the peculiar and natural voice of friendship1 while not speaking freely is considered unfriendly and disingenuous1 he has not failed to imitate this trait of friendship also4 ,but just as clever cooks infuse bitter sauces and sharp seasoning to prevent sweet things from cloying1 so these flatterers do not use a genuine or serviceable freedom of speech1 but merely a winking and tickling innuendo4 ,he is therefore difficult to detect1 like those creatures which naturally change their colour and take that of the material or place near them4#cff ,but since he deceives and conceals his true character by his imitations1 it is our duty to unmask him and detect him by the differences between him and the true friend1 and to show that he is1 as ,plato says1 tricked out in other people's colours and forms1 from lack of any of his own4#cfg ,sec4 ,,vi4 ,let us examine the matter then from the beginning4 ,i said that friendship originated in most cases from a similar disposition and nature1 generally inclined to the same habits and morals1 and rejoicing in the same pursuits1 studies1 and amusements1 as the following lines testify3 ,to old man the voice of old man is sweetest1 to boy that of boy1 to woman is most acceptable that of woman1 to the sick person that of sick person1 while he that is overtaken by misfortune is a comforter to one in trouble4 ,the flatterer knowing then that it is innate in us to delight in1 and enjoy the company of1 and to love1 those who are like ourselves1 attempts first to approach and get near a person in this direction1 7as one tries to catch an animal in the pastures17 by the same pursuits and amusements and studies and modes of life quietly throwing out his bait1 and disguising himself in false colours1 till his victim give him an opportunity to catch him1 and become tame and tractable at his touch4 ,then too he censures the things and modes of life and persons that he knows his victim dislikes1 while he praises those he fancies immoderately1 overdoing it indeed#cfh with his show of surprise and excessive admiration1 making him more and more convinced that his likes and dislikes are the fruits of judgement and not of caprice4 ,sec4 ,,vii4 ,how then is the flatterer convicted1 and by what differences is he detected1 of being only a counterfeit1 and not really like his victim8 ,we must first then look at the even tenor and consistency of his principles1 if he always delights in the same things1 and always praises the same things1 and directs and governs his life after one pattern1 as becomes the noble lover of consistent friendship and familiarity4 ,such a person is a friend4 ,but the flatterer having no fixed character of his own1#cfi and not seeking to lead the life suitable for him1 but shaping and modelling himself after another's pattern1 is neither simple nor uniform1 but complex and unstable1 assuming different appearances1 like water poured from vessel to vessel1 ever in a state of flux and accommodating himself entirely to the fashion of those who entertain him4 ,the ape indeed1 as it seems1 attempting to imitate man1 is caught imitating his movements and dancing like him1 but the flatterer himself attracts and decoys other men1 imitating not all alike1 for with one he sings and dances1 with another he wrestles and gets covered with the dust of the palaestra1 while he follows a third fond of hunting and the chase all but shouting out the words of ,phaedra1 ,how ,i desire to halloo on the dogs1 ,chasing the dappled deer1#cgj and yet he has really no interest in the chase1 it is the hunter himself he sets the toils and snares for4 ,and if the object of his pursuit is some young scholar and lover of learning1 he is all for books then1 his beard flows down to his feet1#cga he's quite a sight with his threadbare cloak1 has all the indifference of the ,stoic1 and speaks of nothing but the rectangles and triangles of ,plato4 ,but if any rich and careless fellow fond of drink come in his way1 ,then wise ,odysseus stript him of his rags1#cgb his threadbare cloak is thrown aside1 his beard is shorn off like a fruitless crop1 he goes in for wine-coolers and tankards1 and laughs loudly in the streets1 and jeers at philosophers4 ,as they say happened at ,syracuse1 when ,plato went there1 and ,dionysius was seized with a furious passion for philosophy1 and so great was the concourse of geometricians that they raised up quite a cloud of dust in the palace1 but when ,plato fell out of favour1 and ,dionysius gave up philosophy1 and went back again headlong to wine and women and trifles and debauchery1 then all the court was metamorphosed1 as if they all had drunk of ,circe's cup1 for ignorance and oblivion and silliness reigned rampant4 ,i am borne out in what ,i say by the behaviour of great flatterers and demagogues1#cgc the greatest of whom ,alcibiades1 a jeerer and horse-rearer at ,athens1 and living a gay and merry life1 wore his hair closely shaven at ,lacedaemon1 and washed in cold water1 and attired himself in a threadbare cloak2 while in ,thrace he fought#cgd and drank2 and at ,tissaphernes' court lived delicately and luxuriously and in a pretentious style2 and thus curried favour and was popular with everybody by imitating their habits and ways4 ,such was not the way however in which ,epaminondas or ,agesilaus acted1 for though they associated with very many men and states and different modes of life1 they maintained everywhere their usual demeanour1 both in dress and diet and language and behaviour4 ,so ,plato#cge at ,syracuse was exactly the same man as in the ,academy1 the same with ,dionysius as with ,dion4 ,sec4 ,,viii4 ,as to the changes of the flatterer1 which resemble those of the polypus1#cgf a man may most easily detect them by himself pretending to change about frequently1 and by censuring the kind of life he used formerly to praise1 and anon approving of the words actions and modes of life that he used to be displeased with4 ,he will then see that the flatterer is never consistent or himself1 never loving hating rejoicing grieving at his own initiative1 but like a mirror1 merely reflecting the image of other people's emotions and manners and feelings4 ,such a one will say1 if you censure one of your friends to him1 ,you are slow in finding the fellow out1 he never pleased me from the first4 ,but if on the other hand you change your language and praise him1 he will swear by ,zeus that he rejoices at it1 and is himself under obligations to the man1 and believes in him4 ,and if you talk of the necessity of changing your mode of life1 of retiring from public life to a life of privacy and ease1 he says1 ,we ought long ago to have got rid of uproar#cgg and envy4 ,but if you think of returning again to public life1 he chimes in1 ,your sentiments do you honour3 retirement from business is pleasant1 but inglorious and mean4 ,one ought to say at once to such a one1 ',stranger1 quite different now you look to what you did before4'#cgh ,i do not need a friend to change his opinions with me and to assent to me in everything1 my shadow will do that better1 but ,i need one that will speak the truth and help me with his judgement4 ,this is one way of detecting the flatterer4 ,sec4 ,,ix4 ,we must also observe another difference in the resemblance between the friend and flatterer4 ,the true friend does not imitate you in everything1 nor is he too keen to praise1 but praises only what is excellent1 for as ,sophocles says1 ,he is not born to share in hate but love1#cgi yes1 by ,zeus1 and he is born to share in doing what is right and in loving what is noble1 and not to share in wrong-doing or misbehaviour1 unless it be that1 as a running of the eyes is catching1 so through companionship and intimacy he may against his will contract by infection some vice or ill habit1 as they say ,plato's intimates imitated his stoop1 ,aristotle's his lisp1 and king ,alexander's his holding his head a little on one side1 and rapidity of utterance in conversation1#chj for people mostly pick up unawares such traits of character4 ,but the flatterer is exactly like the chameleon1#cha which takes every colour but white1 and so he1 though unable to imitate what is worth his while1 leaves nothing that is bad unimitated4 ,and just as poor painters unable to make a fine portrait from inefficiency in their craft1 bring out the likeness by painting all the wrinkles1 moles and scars1 so the flatterer imitates his friend's intemperance1 superstition1 hot temper1 sourness to domestics1 suspicion of his friends and relations4 ,for he is by nature inclined to what is worst1 and thinks that imitation of what is bad is as far as possible removed from censure4 ,for those are suspected who have noble aims in life1 and seem to be vexed and disgusted at their friends' faults1 for that injured and even ruined ,dion with ,dionysius1 ,samius with ,philip1 and ,cleomenes with ,ptolemy4 ,but he that wishes to be and appear at the same time both agreeable and trustworthy pretends to rejoice more in what is bad1 as being through excessive love for his friend not even offended at his vices1 but as one with him in feeling and nature in all matters4 ,and so they claim to share in involuntary and chance ailments1 and pretend to have the same complaints1 in flattery to those who suffer from any1 as that their eyesight and sense of hearing are deficient1 if their friends are somewhat blind or deaf1 as the flatterers of ,dionysius1 who was rather short-sighted1 jostled one another at a dinner party1 and knocked the dishes off the table1 as if from defect of vision4#chb ,and some to make their cases more similar wind themselves in closer1 and dive even into family secrets for parallels4 ,for seeing that their friends are unfortunate in marriage1 or suspicious about the behaviour of their sons or relations1 they do not spare themselves1 but make quite a ,jeremiad about their own sons1 or wife1 or kinsfolk1 or relations1 proclaiming loudly their own family secrets4 ,for similarity in situation makes people more sympathetic1 and their friends having received as it were hostages by their confessions1 entrust them in return with their secrets1 and having once made confidants of them1 dare not take back their confidence4#chc ,i actually know of a man who turned his wife out of doors because his friend had put away his2 but as he secretly visited her and sent messages to her1 he was detected by his friend's wife noticing his conduct4 ,so little did he know the nature of a flatterer that thought the following lines more applicable to a crab than a flatterer1 ,his whole body is belly1 his eye is on everything1 he is a creature creeping on his teeth1 for such is a true picture of the parasite1 friends of the frying-pan1 hunting for a dinner1 to borrow the language of ,eupolis4 ,sec4 ,x4 ,however let us put off all this to its proper place in the discourse4 ,but let us not fail to notice the wiliness of the flatterer's imitation1 in that1 even if he imitates any good points in the person he flatters1 he always takes care to give him the palm4 ,whereas among real friends there is no rivalry or jealousy of one another1 but they are satisfied and contented alike whether they are equal or one of them is superior4 ,but the flatterer1 ever remembering that he is to play second fiddle1#chd makes his copy always fall a little short of the original1 for he admits that he is everywhere outstripped and left behind1 except in vice4 ,for in that alone he claims pre-eminence1 for if his friend is peevish1 he says he is atrabilious2 if his friend is superstitious1 he says he is a fanatic2 if his friend is in love1 he says he is madly in love2 if his friend laughs1 he will say1 ,you laughed a little unseasonably1 but ,i almost died of laughter4 ,but in regard to any good points his action is quite the opposite4 ,he says he can run quickly1 but his friend flies2 he says he can ride pretty well1 but his friend is a ,centaur on horseback4 ,he says ,i am not a bad poet1 and don't write very bad lines1 ',but your sonorous verse is like ,jove's thunder4' ,thus he shows at once that his friend's aims in life are good1 and that his friend has reached a height he cannot soar to4 ,such then are the differences in the resemblances between the flatterer and the friend4 ,sec4 ,,xi4 ,but since1 as has been said before1 to give pleasure is common to both1 for the good man delights in his friends as much as the bad man in his flatterers1 let us consider the difference between them here too4 ,the difference lies in the different aim of each in giving pleasure4 ,look at it this way4 ,there is no doubt a sweet smell in perfume4 ,so there is also in medicine4 ,but the difference is that while in perfume pleasure and nothing else is designed1 in medicine either purging1 or warming1 or adding flesh to the system1 is the primary object1 and the sweet smell is only a secondary consideration4 ,again painters mix gay colours and dyes3 there are also some drugs which are gay in appearance and not unpleasing in colour4 ,what then is the difference between these8 ,manifestly we distinguish by the end each aims at4 ,so too the social life of friends employs mirth to add a charm to some good and useful end1#che and sometimes makes joking and a good table and wine1 aye1 and even chaff and banter1 the seasoning to noble and serious matters1 as in the line1 ,much they enjoyed talking to one another1#chf and again1 ,never did ought else ,disturb our love or joy in one another4#chg ,but the flatterer's whole aim and end is to cook up and season his joke or word or action1 so as to produce pleasure4 ,and to speak concisely1 the flatterer's object is to please in everything he does1 whereas the true friend always does what is right1 and so often gives pleasure1 often pain1 not wishing the latter1 but not shunning it either1 if he deems it best4 ,for as the physician1 if it be expedient1 infuses saffron or spikenard1 aye1 or uses some soothing fomentation or feeds his patient up liberally1 and sometimes orders castor1 ,or poley1#chh that so strong and foully smells1 or pounds hellebore and compels him to drink it1--neither in the one case making unpleasantness1 nor in the other pleasantness1 his end and aim1 but in both studying only the interest of his patient1--so the friend sometimes by praise and kindness1 extolling him and gladdening his heart1 leads him to what is noble1 as ,agamemnon1 ,teucer1 dear head1 thou son of ,telamon1 ,go on thus shooting1 captain of thy men2#chi or ,diomede1 ,how could ,i e'er forget divine ,odysseus8#cij ,but where on the other hand there is need of correction1 then he rebukes with biting words and with the freedom worthy of a friend1 ,zeus-cherished ,menelaus1 art thou mad1 ,and in thy folly tak'st no heed of safety8#cia ,sometimes also he joins action to word1 as ,menedemus sobered the profligate and disorderly son of his friend ,asclepiades1 by shutting him out of his house1 and not speaking to him4 ,and ,arcesilaus forbade ,bato his school1 when he wrote a line in one of his plays against ,cleanthes1 and only got reconciled with him after he repented and made his peace with ,cleanthes4 ,for we ought to give our friend pain if it will benefit him1 but not to the extent of breaking off our friendship2 but just as we make use of some biting medicine1 that will save and preserve the life of the patient4 ,and so the friend1 like a musician1 in bringing about an improvement to what is good and expedient1 sometimes slackens the chords1 sometimes tightens them1 and is often pleasant1 but always useful4 ,but the flatterer1 always harping on one note1 and accustomed to play his accompaniment only with a view to please and to ingratiate himself1 knows not how either to oppose in deed1 or give pain in word1 but complies only with every wish1 ever chiming in with and echoing the sentiments of his patron4 ,as then ,xenophon says ,agesilaus took pleasure in being praised by those who would also censure him1#cib so ought we to think that to please and gratify us is friendly in the person who can also give us pain and oppose us1 but to feel suspicion at an intercourse which is merely for pleasure and gratification1 and never pungent1 aye and by ,zeus to have ready that saying of the ,lacedaemonian1 who1 on hearing king ,charillus praised1 said1 ,how can he be a good man1 who is not severe even to the bad8 ,sec4 ,,xii4 ,they say the gadfly attacks bulls1 and the tick dogs1 in the ear3 so the flatterer besieges with praise the ears of those who are fond of praise1 and sticks there and is hard to dislodge4 ,we ought therefore here to make a wide-awake and careful discrimination1 whether the praise is bestowed on the action or the man4 ,it is bestowed on the action1 if people praise the absent rather than the present1 if also those that have the same aims and aspirations praise not only us but all that are similarly disposed1 and do not evidently say and do one thing at one time1 and the direct contrary at another2 and the greatest test is if we are conscious1 in the matters for which we get the praise1 that we have not regretted them1 and are not ashamed at them1 and would not rather have said and done differently4 ,for our own inward judgement1 testifying the contrary and not admitting the praise1 is above passion1 and impregnable and proof against the flatterer4 ,but ,i know not how it is that most people in misfortune cannot bear exhortation1 but are captivated more by condolence and sympathy1 and when they have done something wrong and acted amiss1 he that by censure and blame implants in them the stings of repentance is looked upon by them as hostile and an accuser1 while they welcome and regard as friendly and well-disposed to them the person who bestows praise and panegyric on what they have done4 ,those then that readily praise and join in applauding some word or action on the part of someone whether in jest or earnest1 only do temporary harm for the moment1 but those who injure the character by their praise1 aye1 and by their flattery undermine the morals1 act like those slaves who do not steal from the bin1 but from the seed corn4#cic ,for they pervert the disposition1 which is the seed of actions1 and the character1 which is the principle and fountain of life1 by attaching to vice names that belong properly only to virtue4 ,for as ,thucydides says1#cid in times of faction and war people change the accustomed meaning of words as applied to acts at their will and pleasure1 for reckless daring is then considered bravery to one's comrades1 and prudent delay specious cowardice1 and sober-mindedness the cloak of the coward1 and taking everything into account before action a real desire to do nothing4 ,so too in the case of flattery we must observe and be on our guard against wastefulness being called liberality1 and cowardliness prudence1 and madness quick-wittedness1 and meanness frugality1 and the amorous man called social and affectionate1 and the term manly applied to the passionate and vain man1 and the term civil applied to the paltry and mean man4 ,as ,i remember ,plato#cie says the lover is a flatterer of the beloved one1 and calls the snub nose graceful1 and the aquiline nose royal1 and swarthy people manly1 and fair people the children of the gods1 and the olive complexion is merely the lover's phrase to gloss over and palliate excessive pallor4 ,and yet the ugly man persuaded he is handsome1 or the short man persuaded he is tall1 cannot long remain in the error1 and receives only slight injury from it1 and not irreparable mischief3 but praise applied to vices as if they were virtues1 so that one is not vexed but delighted with a vicious life1 removes all shame from wrong-doing1 and was the ruin of the ,sicilians1 by calling the savage cruelty of ,dionysius and ,phalaris detestation of wickedness and uprightness4 ,it was the ruin of ,egypt1 by styling ,ptolemy's effeminacy1 and superstition1 and howlings1 and beating of drums1 religion and service to the gods4#cif ,it was nearly the overthrow and destruction of the ancient manners of the ,romans1 palliating the luxury and intemperance and display of ,antony as exhibitions of jollity and kindliness1 when his power and fortune were at their zenith4 ,what else invested ,ptolemy#cig with his pipe and fiddle8 ,what else brought ,nero#cih on the tragic stage1 and invested him with the mask and buskins8 ,was it not the praise of flatterers8 ,and are not many kings called ,apollos if they can just sing a song1#cii and ,dionysuses if they get drunk1 and ,herculeses if they can wrestle1 and do they not joy in such titles1 and are they not dragged into every kind of disgrace by flattery8 ,sec4 ,,xiii4 ,wherefore we must be especially on our guard against the flatterer in regard to praise2 as indeed he is very well aware himself1 and clever to avoid suspicion4 ,if he light upon some dandy1 or rustic in a thick leather garment1 he treats him with nothing but jeers and mocks1#djj as ,struthias insulted ,bias1 ironically praising him for his stupidity1 saying1 ,you have drunk more than king ,alexander1#dja and1 that he was ready to die of laughing at his tale about the ,cyprian4#djb ,but when he sees people more refined very much on their guard1 and observing both time and place1 he does not praise them directly1 but draws off a little and wheels round and approaches them noiselessly1 as one tries to catch a wild animal4 ,for sometimes he reports to a man the panegyric of other persons upon him1 7as orators do1 introducing some third person17 saying that he had a very pleasant conversation in the market with some strangers and men of worth1 who mentioned how they admired his many good points4 ,on another occasion he concocts and fabricates some false and trifling charges against him1 pretending he has heard them from other people1 and runs up with a serious face and inquires1 where he said or did such and such a thing4 ,and upon his denying he ever did1 he pounces on him at once#djc and compliments his man with1 ,i thought it strange that you should have spoken ill of your friends1 seeing that you don't even treat your enemies so3 and that you should have tried to rob other people1 seeing that you are so lavish with your own money4 ,sec4 ,,xiv4 ,other flatterers again1 just as painters heighten the effect of their pictures by the combination of light and shade1 so by censure abuse detraction and ridicule of the opposite virtues secretly praise and foment the actual vices of those they flatter4 ,thus they censure modesty as merely rustic behaviour in the company of profligates1 and greedy people1 and villains1 and such as have got rich by evil and dishonourable courses2 and contentment and uprightness they call having no spirit or energy in action2 and when they associate with lazy and idle persons who avoid all public duties1 they are not ashamed to call the life of a citizen wearisome meddling in other people's affairs1 and the desire to hold office fruitless vain-glory4 ,and some ere now to flatter an orator have depreciated a philosopher1 and others won favour with wanton women by traducing those wives who are faithful to their husbands as constitutionally cold and countrybred4 ,and by an acme of villainy flatterers do not always spare even themselves4 ,for as wrestlers stoop that they may the easier give their adversaries a fall1 so by censuring themselves they glide into praising others4 ,i am a cowardly slave1 says such a one1 at sea1 ,i shirk labour1 ,i am madly in rage if a word is said against me2 but this man fears nothing1 has no vices1 is a rare good fellow1 patient and easy in all circumstances4 ,but if a person has an excellent idea of his own good sense1 and desires to be austere and self-opinionated1 and in his moral rectitude is ever spouting that line of ,homer1 ,tydides1 neither praise nor blame me much1#djd the artistic flatterer does not attack him as he attacked others1 but employs against such a one a new device4 ,for he comes to him about his own private affairs1 as if desirous to have the advice of one wiser than himself2 he has1 he says1 more intimate friends1 but he is obliged to trouble him2 for whither shall we that are deficient in judgement go8 whom shall we trust8 ,and having listened to his utterance he departs1 saying he has received an oracle not an opinion4 ,and if he notices that somebody lays claim to experience in oratory1 he gives him some of his writings1 and begs him to read and correct them4 ,so1 when king ,mithridates took a fancy to play the surgeon1 several of his friends offered themselves for operating upon1 as for cutting or cauterizing1 flattering in deed and not in word1 for his being credited by them would seem to prove his skill4#dje ,for ,providence has many different aspects4#djf ,but we can test this kind of negative praise1 that needs more wary caution1 by purposely giving strange advice and suggestions1 and by adopting absurd corrections4 ,for if he raises no objection but nods assent to everything1 and approves of everything1 and is always crying out1 ,good6 ,how admirable6 he is evidently ,asking advice1 but seeking something else1 wishing by praise to puff you up4 ,sec4 ,,xv4 ,moreover1 as some have defined painting to be silent poetry1#djg so is there praise in silent flattery4 ,for as hunters are more likely to catch the objects of their chase unawares1 if they do not openly appear to be so engaged1 but seem to be walking1 or tending their sheep1 or looking after the farm1 so flatterers obtain most success in their praise1 when they do not seem to be praising but to be doing something else4 ,for he who gives up his place or seat to the great man when he comes in1 and while making a speech to the people or senate breaks off even in the middle1 if he observes any rich man wants to speak1 and gives up to him alike speech and platform1 shows by his silence even more than he would by any amount of vociferation that he thinks the other the better man1 and superior to him in judgement4 ,and consequently you may always see them occupying the best places at theatres and public assembly rooms1 not that they think themselves worthy of them1 but that they may flatter the rich by giving up their places to them2 and at public meetings they begin speaking first1 and then make way as for better men1 and most readily take back their own view1 if any influential or rich or famous person espouse the contrary view4 ,and so one can see plainly that all such servility and drawing back on their part is a lowering their sails1 not to experience or virtue or age1 but to wealth and fame4 ,not so ,apelles the famous painter1 who1 when ,megabyzus sat with him1 and wished to talk about lines and shades1 said to him1 ,do you see my lads yonder grinding colours1 they admired just now your purple and gold1 but now they are laughing at you for beginning to talk about what you don't understand4#djh ,and ,solon1 when ,croesus asked him about happiness1 replied that ,tellus1 an obscure ,athenian1 and ,bito and ,cleobis were happier than he was4#dji ,but flatterers proclaim kings and rich men and rulers not only happy and fortunate1 but also pre-eminent for wisdom1 and art1 and every virtue4 ,sec4 ,,xvi4 ,now some cannot bear to hear the assertion of the ,stoics#daj that the wise man is at once rich1 and handsome1 and noble1 and a king2 but flatterers declare that the rich man is at once orator and poet1 and 7if he likes7 painter1 and flute-player1 and swift-footed1 and strong1 falling down if he wrestles with them1 and if contending with him in running letting him win the race1 as ,crisso of ,himera purposely allowed ,alexander to outrun him1 which vexed the king very much when he heard of it4#daa ,and ,carneades said that the sons of rich men and kings learnt nothing really well and properly except how to ride1 for their master praised and flattered them in their studies1 and the person who taught them wrestling always let them throw him1 whereas the horse1 not knowing or caring whether his rider were a private person or ruler1 rich or poor1 soon threw him over his head if he could not ride well4 ,simple therefore and fatuous was that remark of ,bion1 ,if you could by encomiums make your field to yield well and be fruitful1 you could not be thought wrong in tilling it so rather than digging it and labouring in it3 nor would it be strange in you to praise human beings if by so doing you could be useful and serviceable to them4 ,for a field does not become worse by being praised1 but those who praise a man falsely and against his deserts puff him up and ruin him4 ,sec4 ,,xvii4 ,enough has been said on this matter3 let us now examine outspokenness4 ,for just as ,patroclus put on the armour of ,achilles1 and drove his horses to the battle1 only durst not touch his spear from ,mount ,pelion1 but let that alone1 so ought the flatterer1 tricked out and modelled in the distinctive marks and tokens of the friend1 to leave untouched and uncopied only his outspokenness1 as the special burden of friendship1 heavy1 huge1 strong4#dab ,but since flatterers1 to avoid the blame they incur by their buffoonery1 and drinking1 and gibes1 and jokes1 sometimes work their ends by frowns and gravity1 and intermix censure and reproof1 let us not pass this over either without examination4 ,and ,i think1 as in ,menander's ,play the sham ,hercules comes on the stage not with a club stout and strong1 but with a light and hollow cane1 so the outspokenness of the flatterer is to those who experience it mild and soft1 and the very reverse of vigorous1 and like those cushions for women's heads1 which seem able to stand their ground1 but in reality yield and give way under their pressure2 so this sham outspokenness is puffed up and inflated with an empty and spurious and hollow bombast1 that when it contracts and collapses draws in the person who relies on it4 ,for true and friendly outspokenness attacks wrong-doers1 bringing pain that is salutary and likely to make them more careful1 like honey biting but cleansing ulcerated parts of the body1#dac but in other respects serviceable and sweet4 ,but we will speak of this anon4#dad ,but the flatterer first exhibits himself as disagreeable and passionate and unforgiving in his dealings with others4 ,for he is harsh to his servants1 and a terrible fellow to attack and ferret out the faults of his kinsmen and friends1 and to look up to and respect nobody who is a stranger1 but to look down upon them1 and is relentless and mischief-making in making people provoked with others1 hunting after the reputation of hating vice1 as one not likely knowingly to mince matters with the vicious1 or ingratiate himself with them either in word or deed4 ,next he pretends to know nothing of real and great crimes1 but he is a terrible fellow to inveigh against trifling and external shortcomings1 and to fasten on them with intensity and vehemence1 as if he sees any pot or pipkin out of its place1 or anyone badly housed1 or neglecting his beard or attire1 or not adequately attending to a horse or dog4 ,but contempt of parents1 and neglect of children1 and bad treatment of wife1 and haughtiness to friends1 and throwing away money1 all this he cares nothing about1 but is silent and does not dare to make any allusion to it3 just as if the trainer in a gymnasium were to allow the athlete to get drunk and live in debauchery1#dae and yet be vexed at the condition of his oil-flask or strigil if out of order2 or as if the schoolmaster scolded a boy about his tablet and pen1 but paid no attention to a solecism or barbarism4 ,the flatterer is like a man who should make no comment on the speech of a silly and ridiculous orator1 but should find fault with his voice1 and chide him for injuring his throat by drinking cold water2 or like a person bidden to read some wretched composition1 who should merely find fault with the thickness of the paper1 and call the copyist a dirty and careless fellow4 ,so too when ,ptolemy seemed to desire to become learned1 his flatterers used to spin out the time till midnight1 disputing about some word or line or history1 but not one of them all objected to his cruelty and outrages1 his torturing and beating people to death4#daf ,just as if1 when a man has tumours and fistulas1 one were to cut his hair and nails with a surgeon's knife1 so flatterers use outspokenness only in cases where it gives no pain or distress4 ,sec4 ,,xviii4 ,moreover some of them are cleverer still and make their outspokenness and censure a means of imparting pleasure4 ,as ,agis the ,argive1#dag when ,alexander bestowed great gifts on a buffoon1 cried out in envy and displeasure1 ,what a piece of absurdity6 and on the king turning angrily to him and saying1 ,what are you talking about8 he replied1 ,i admit that ,i am vexed and put out1 when ,i see that all you descendants of ,zeus alike take delight in flatterers and jesters1 for ,hercules had his ,cercopes1 and ,dionysus his ,sileni1 and with you too ,i see that such are held in good repute4 ,and on one occasion1 when the ,emperor ,tiberius entered the senate1 one of his flatterers got up and said1 that being free men they ought to be outspoken1 and not suppress or conceal anything that might be important1 and having by this exordium engaged everybody's attention1 a dead silence prevailing1 and even ,tiberius being all attention1 he said1 ,listen1 ,caesar1 to what we all charge you with1 although no one ventures to tell you openly of it2 you neglect yourself1 and are careless about your health1 and wear yourself out with anxiety and labour on our behalf1 taking no rest either by night or day4 ,and on his stringing much more together in the same strain1 they say the orator ,cassius ,severus said1 ,this outspokenness will ruin the man4 ,sec4 ,,xix4 ,these are indeed trifling matters3 but the following are more important and do mischief to foolish people1 when flatterers accuse them of the very contrary vices and passions to those to which they are really addicted2 as ,himerius the flatterer twitted a very rich1 very mean1 and very covetous ,athenian with being a careless spendthrift1 and likely one day to want bread as well as his children2 or on the other hand if they rail at extravagant spendthrifts for meanness and sordidness1 as ,titus ,petronius railed at ,nero2 or exhort rulers who make savage and cruel attacks on their subjects to lay aside their excessive clemency1 and unseasonable and inexpedient mercy4 ,similar to these is the person who pretends to be on his guard against and afraid of a silly stupid fellow as if he were clever and cunning2 and the one who1 if any person fond of detraction1 rejoicing in defamation and censure1 should be induced on any occasion to praise some man of note1 fastens on him and alleges against him that he has an itch for praising people4 ,you are always extolling people of no merit3 for who is this fellow1 or what has he said or done out of the common8 ,but it is in regard to the objects of their love that they mostly attack those they flatter1 and additionally inflame them4 ,for if they see people at variance with their brothers1 or despising their parents1 or treating their wives contemptuously1 they neither take them to task nor scold them1 but fan the flame of their anger still more4 ,you don't sufficiently appreciate yourself1 they say1 you are yourself the cause of your being put upon in this way1 through your constant submissiveness and humility4 ,and if there is any tiff or fit of jealousy in regard to some courtesan or adulteress1 the flatterer is at hand with remarkable outspokenness1 adding fuel to flame1#dah and taking the lady's part1 and accusing her lover of acting in a very unkind harsh and shameful manner to her1 ,o ingrate1 after all those frequent kisses6#dai ,thus ,antony's friends1 when he was passionately in love with the ,egyptian woman1#dbj persuaded him that he was loved by her1 and twitted him with being cold and haughty to her4 ,she1 they said1 has left her mighty kingdom and happy mode of life1 and is wasting her beauty1 taking the field with you like some camp-follower1 ,the while your heart is proof 'gainst all her charms1#dba as you neglect her love-lorn as she is4 ,but he that is pleased at being reproached with his wrong-doing1 and delights in those that censure him1 as he never did in those that praised him1 is unconscious that he is really perverted also by what seems to be rebuke4 ,for such outspokenness is like the bites of wanton women1#dbb that while seeming to hurt really tickle and excite pleasure4 ,and just as if people mix pure wine1 which is by itself an antidote against hemlock1 with it and so offer it1 they make the poison quite deadly1 being rapidly carried to the heart by the warmth1#dbc so ill-disposed men1 knowing that outspokenness is a great antidote to flattery1 make it a means of flattering4 ,and so it was rather a bad answer ,bias#dbd made1 to the person who inquired what was the most formidable animal1 ,of wild animals the tyrant1 and of tame the flatterer4 ,for it would have been truer to observe that tame flatterers are those that are found round the baths and table1 but the one that intrudes into the interior of the house and into the women's apartments with his curiosity and calumny and malignity1 like the legs and arms of the polypus1 is wild and savage and unmanageable4 ,sec4 ,,xx4 ,now one kind of caution against his snares is to know and ever remember that1 whereas the soul contains true and noble and reasoning elements1 as also unreasoning and false and emotional ones1 the friend is always a counsellor and adviser to the better instincts of the soul1 as the physician improves and maintains health1 whereas the flatterer works upon the emotional and unreasoning ones1 and tickles and titillates them and seduces them from reason1 employing sensuality as his bait4 ,as then there are some kinds of food which neither benefit the blood or spirit1 nor brace up the nerves and marrow1 but stir the passions1 excite the lower nature1 and make the flesh unsound and rotten1 so the language of the flatterer adds nothing to soberness and reason1 but encourages some love passion1 or stirs up foolish rage1 or incites to envy1 or produces the empty and burdensome vanity of pride1 or joins in bewailing woes1 or ever by his calumnies and hints makes malignity and illiberality and suspicion sharp and timid and jealous1 and cannot fail to be detected by those that closely observe him4 ,for he is ever anchoring himself upon some passion1 and fattening it1 and1 like a bubo1 fastens himself on some unsound and inflamed parts of the soul4 ,are you angry8 ,have your revenge1 says he4 ,do you desire anything8 ,get it4 ,are you afraid8 ,let us flee4 ,do you suspect8 ,entertain no doubts about it4 ,but if he is difficult to detect in thus playing upon our passions1 since they often overthrow reason by their intensity and strength1 he will give a handle to find him out in smaller matters1 being consistent in them too4 ,for if anyone feels a little uneasy after a surfeit or excess in drink1 and so is a little particular about his food and doubts the advisability of taking a bath1 a friend will try and check him from excess1 and bid him be careful and not indulge1 whereas the flatterer will drag him to the bath1 bid him serve up some fresh food1 and not starve himself and so injure his constitution4 ,and if he see him reluctant about a journey or voyage or some business or other1 he will say that there is no hurry1 that it's all one whether the business be put off1 or somebody else despatched to look after it4 ,and if you have promised to lend or give some money to a friend1 but have repented of your offer1 and yet feel ashamed not to keep your promise1 the flatterer will throw his influence into the worse scale1 he will confirm your desire to save your purse1 he will destroy your reluctance1 and will bid you be careful as having many expenses1 and others to think about besides that person4 ,and so1 unless we are entirely ignorant of our desires1 our shamelessness1 and our timidity1 the flatterer cannot easily escape our detection4 ,for he is ever the advocate of those passions1 and outspoken when we desire to repress them4#dbe ,but so much for this matter4 ,sec4 ,,xxi4 ,now let us pass on to useful and kind services1 for in them too the flatterer makes it very difficult and confusing to detect him from the friend1 seeming to be zealous and ready on all occasions and never crying off4 ,for1 as ,euripides says1#dbf a friend's behaviour is1 like the utterance of truth1 simple1 and plain and inartificial1 while that of the flatterer is in itself unsound1 and needs wise remedies1 aye1 by ,zeus1 and many such1 and not ordinary ones4 ,as for example in chance meetings the friend often neither speaks nor is spoken to1 but merely looks and smiles1 and then passes on1 showing his inner affection and goodwill only by his countenance1 which his friend also reciprocates1 but the flatterer runs up1 follows1 holds out his hand at a distance1 and if he is seen and addressed first1 frequently protests with oaths1 and calls witnesses to prove1 that he did not see you4 ,so in business friends neglect many unimportant points1 are not too punctilious and officious1 and do not thrust themselves upon every service1 but the flatterer is persevering and unceasing and indefatigable in it1 giving nobody else either room or place to help1 but putting himself wholly at your disposal1 and if you will not find him something to do for you1 he is troubled1 nay rather altogether dejected and lamenting loudly4#dbg ,sec4 ,,xxii4 ,to all sensible people all this is an indication1 not of true or sober friendship1 but of a meretricious one1 that embraces you more warmly than there is any occasion for4 ,nevertheless let us first look at the difference between the friend and flatterer in their promises4 ,for it has been well said by those who have handled this subject before us1 that the friend's promise is1 ,if ,i can do it1 and 'tis to be done1 but the flatterer's is1 ,speak out your mind1 whate'er it is1 to me4#dbh ,and the comic dramatists put such fellows on the stage1 ,nicomachus1 pit me against that soldier1 ,see if ,i beat him not into a jelly1 ,and make his face e'en softer than a sponge4#dbi ,in the next place no friend participates in any matter1 unless he has first been asked his advice1 and put the matter to the test1 and set it on a suitable and expedient basis4 ,but the flatterer1 if anyone allows him to examine a matter and give his opinion on it1 not only wishes to gratify him by compliance1 but also fearing to be looked upon with suspicion as unwilling and reluctant to engage in the business1 gives in to and even urges on his friend's desire4 ,for there is hardly any king or rich man who would say1 ,o that a beggar ,i could find1 or worse ,than beggar1 if1 with good intent to me1 ,he would lay bare his heart boldly and honestly2#dcj but1 like the tragedians1 they require a chorus of sympathizing friends1 or the applause of a theatre4 ,and so ,merope gives the following advice in the tragedy1 ,choose you for friends those who will speak their mind1 ,for those bad men that only speak to please ,see that you bolt and bar out of your house4#dca ,but they act just the contrary1 for they turn away with horror from those who speak their mind1 and hold different views as to what is expedient1 while they welcome those bad and illiberal impostors 7that only speak to please them7 not only within their houses1 but also to their affections and secrets4 ,now the simpler of these do not think right or claim to advise you in important matters1 but only to assist in the carrying out of them3 but the more cunning one stands by during the discussion1 and knits his brows1 and nods assent with his head1 but says nothing1 but if his friend express an opinion1 he then says1 ,hercules1 you only just anticipated me1 ,i was about to make that very remark4 ,for as the mathematicians tell us that surfaces and lines neither bend nor extend nor move of themselves1 being without body and only perceived by the mind1 but only bend and extend and change their position with the bodies whose extremities they are3 so you will catch the flatterer ever assenting with1 and agreeing with1 aye1 and feeling with1 and being angry with1 another1 so easy of detection in all these points of view is the difference between the friend and the flatterer4 ,moreover as regards the kind of good service4 ,for the favour done by a friend1 as the principal strength of an animal is within1 is not for display or ostentation1 but frequently as a doctor cures his patient imperceptibly1 so a friend benefits by his intervention1 or by paying off creditors1 or by managing his friend's affairs1 even though the person who receives the benefit may not be aware of it4 ,such was the behaviour of ,arcesilaus on various occasions1 and when ,apelles#dcb of ,chios was ill1 knowing his poverty1 he took with him twenty drachmae when he visited him1 and sitting down beside him he said1 ,there is nothing here but those elements of ,empedocles1 'fire and water and earth and balmy expanse of air1' but you don't lie very comfortably1 and with that he moved his pillow1 and privately put the money under it4 ,and when his old housekeeper found it1 and wonderingly told ,apelles of it1 he laughed and said1 ,this is some trick of ,arcesilaus4 ,and the saying is also true in philosophy that children are like their parents4#dcc ,for when ,cephisocrates had to stand his trial on a bill of indictment1 ,lacydes 7who was an intimate friend of ,arcesilaus7 stood by him with several other friends1 and when the prosecutor asked for his ring1 which was the principal evidence against him1 ,cephisocrates quietly dropped it on the ground1 and ,lacydes noticing this put his foot on it and so hid it4 ,and after sentence was pronounced in his favour1 ,cephisocrates going up to thank the jury1 one of them who had seen the artifice told him to thank ,lacydes1 and related to him all the matter1 though ,lacydes had not said a word about it to anybody4 ,so also ,i think the gods do often perform benefits secretly1 taking a natural delight in bestowing their favours and bounties4#dcd ,but the good service of the flatterer has no justice1 or genuineness1 or simplicity1 or liberality about it2 but is accompanied with sweat1 and running about1 and noise1 and knitting of the brow1 creating an impression and appearance of toilsome and bustling service1 like a painting over-curiously wrought in bold colours1 and with bent folds wrinkles and angles1 to make the closer resemblance to life4 ,moreover he tires one by relating what journeys and anxieties he has had over the matter1 how many enemies he has made over it1 the thousand bothers and annoyances he has gone through1 so that you say1 ,the affair was not worth all this trouble4 ,for being reminded of any favour done to one is always unpleasant and disagreeable and insufferable3#dce but the flatterer not only reminds us of his services afterwards1 but even during the very moment of doing them upbraids us with them and is importunate4 ,but the friend1 if he is obliged to mention the matter1 relates it modestly1 and says not a word about himself4 ,and so1 when the ,lacedaemonians sent corn to the people of ,smyrna that needed it1 and the people of ,smyrna wondered at their kindness1 the ,lacedaemonians said1 ,it was no great matter1 we only voted that we and our beasts of burden should go without our dinner one day1 and sent what was so saved to you4#dcf ,not only is it handsome to do a favour in that way1 but it is more pleasant to the receivers of it1 because they think those who have done them the service have done it at no great loss to themselves4 ,sec4 ,,xxiii4 ,but it is not so much by the importunity of the flatterer in regard to services1 nor by his facility in making promises1 that one can recognize his nature1 as by the honourable or dishonourable kind of service1 and by the regard to please or to be of real use4 ,for the friend is not as ,gorgias defined him1 one who will ask his friend to help him in what is right1 while he will himself do many services for his friend that are not right4 ,for friend should share in good not in bad action4#dcg ,he will therefore rather try and turn him away from what is not becoming1 and if he cannot persuade him1 good is that answer of ,phocion to ,antipater1 ,you cannot have me both as friend and flatterer1#dch that is1 as friend and no friend4 ,for one must indeed assist one's friend but not do anything wrong for him1 one must advise with him but not plot with him1 one must bear witness for him but not join him in fraud1 one must certainly share adversity with him but not crime4 ,for since we should not wish even to know of our friends' dishonourable acts1 much less should we desire to share their dishonour by acting with them4 ,as then the ,lacedaemonians1 when conquered in battle by ,antipater1 on settling the terms of peace1 begged that he would lay upon them what burdens he pleased1 provided he enjoined nothing dishonourable1 so the friend1 if any necessity arise involving expense or danger or trouble1 is the first to desire to be applied to and share in it with alacrity and without crying off1 but if there be anything disgraceful in connection with it he begs to have nothing to do with it4 ,the flatterer on the contrary cries off from toilsome and dangerous employments1 and if you put him to the test by ringing him1#dci he returns a hollow and spurious sound1 and finds some excuse2 whereas use him in disgraceful and low and disreputable service1 and trample upon him1 he will think no treatment too bad or ignominious4 ,have you observed the ape8 ,he cannot guard the house like the dog1 nor bear burdens like the horse1 nor plough like the ox1 so he has to bear insult and ribaldry1 and put up with being made sport of1 exhibiting himself as an instrument to produce laughter4 ,so too the flatterer1 who can neither advocate your cause1 nor give you useful counsel1 nor share in your contention with anybody1 but shirks all labour and toil1 never makes any excuses in underhand transactions1 is sure to lend a helping hand in any love affair1 is energetic in setting free some harlot1 and not careless in clearing off the account of a drinking score1 nor remiss in making preparations for banquets1 and obsequious to concubines1 but if ordered to be uncivil to your relations1 or to help in turning your wife out of doors1 he is relentless and not to be put out of countenance4 ,so that he is not hard to detect here too4 ,for if ordered to do anything you please disreputable or dishonourable1 he is ready to take any pains to oblige you4 ,sec4 ,,xxiv4 ,one might detect again how greatly the flatterer differs from the friend by his behaviour to other friends4 ,for the friend is best pleased with loving and being beloved by many1 and also always tries to contrive for his friend that he too may be much loved and honoured1 for he believes in the proverb the goods of friends are common property1#ddj and thinks it ought to apply to nothing more than to friends2 but the false and spurious and counterfeit friend1 knowing how much he debases friendship1 like debased and spurious coin1 is not only by nature envious1 but shows his envy even of those who are like himself1 striving to outdo them in scurrility and gossip1 while he quakes and trembles at any of his betters1 not by ,zeus merely walking on foot by their ,lydian chariot1 but1 to use the language of ,simonides1 not even1 having pure lead by comparison with their refined gold4#dda ,whenever then1 being light and counterfeit and false1 he is put to the test at close quarters with a true and solid and cast-iron friendship1 he cannot stand the test but is detected at once1 and imitates the conduct of the painter that painted some wretched cocks1 for he ordered his lad to scare away all live cocks as far from his picture as possible4 ,so he too scares away real friends and will not let them come near if he can help it1 but if he cannot prevent that1 he openly fawns upon them1 and courts them1 and admires them as his betters1 but privately runs them down and spreads calumnies about them4 ,and when secret detraction has produced a sore feeling1#ddb if he has not effected his end completely1 he remembers and observes the teaching of ,medius1 who was the chief of ,alexander's flatterers1 and a leading sophist in conspiracy against the best men4 ,he bade people confidently sow their calumny broadcast and bite with it1 teaching them that even if the person injured should heal his sore1 the scar of the calumny would remain4 ,consumed by these scars1 or rather gangrenes and cancers1 ,alexander put to death ,callisthenes1 and ,parmenio1 and ,philotas2 while he himself submitted to be completely outwitted by such as ,agnon1 and ,bagoas1 and ,agesias1 and ,demetrius1 who worshipped him and tricked him up and feigned him to be a barbaric god4 ,so great is the power of flattery1 and nowhere greater1 as it seems1 than among the greatest people4 ,for their thinking and wishing the best about themselves makes them credit the flatterer1 and gives him courage4#ddc ,for lofty heights are difficult of approach and hard to reach for those who endeavour to scale them1 but the highmindedness and conceit of a person thrown off his balance by good fortune or good natural parts is easily reached by mean and petty people4 ,sec4 ,,xxv4 ,and so we advised at the beginning of this discourse1 and now advise again1 to cut off self-love and too high an opinion of ourselves2 for that flatters us first1 and makes us more impressionable and prepared for external flatterers4 ,but if we hearken to the god1 and recognize the immense importance to everyone of that saying1 ,know thyself1#ddd and at the same time carefully observe our nature and education and training1 with its thousand shortcomings in respect to good1 and the large proportion of vice and vanity mixed up with our words and deeds and feelings1 we shall not make ourselves so easy a mark for flatterers4 ,alexander said that he disbelieved those who called him a god chiefly in regard to sleep and the sexual delight1 for in both those things he was more ignoble and emotional than in other respects4#dde ,so we1 if we observe the blots1 blemishes1 shortcomings1 and imperfections of our private selves1 shall perceive clearly that we do not need a friend who shall bestow upon us praise and panegyric1 but one that will reprove us1 and speak plainly to us1 aye1 by ,zeus1 and censure us if we have done amiss4 ,for it is only a few out of many that venture to speak plainly to their friends rather than gratify them1 and even among those few you will not easily find any who know how to do so properly1 for they think they are outspoken when they abuse and scold4 ,and yet1 just as in the case of any other medicine1 to employ freedom of speech unseasonably is only to give needless pain and trouble1 and in a manner to do so as to produce vexation the very thing the flatterer does so as to produce pleasure4 ,for it does people harm not only to praise them unseasonably but also to blame them unseasonably1 and especially exposes them to the successful attack of flatterers1 for1 like water1 they abandon the rugged hills for the soft grassy valleys4 ,and so outspokenness ought to be tempered with kindness1 and reason ought to be called in to correct its excessive tartness1 7as we tone down the too powerful glare of a lamp71 that people may not1 by being troubled and grieved at continual blame and rebuke1 fly for refuge to the shade of the flatterer1 and turn aside to him to free themselves from annoyance4 ,for we ought1 ,philopappus1 to banish all vice by virtue1 not by the opposite vice1 as some hold1#ddf by exchanging modesty for impudence1 and countrified ways for town ribaldry1 and by removing their character as far as possible from cowardice and effeminacy1 even if that should make people get very near to audacity and foolhardiness4 ,and some even make superstition a plea for atheism1 and stupidity a plea for knavery1 perverting their nature1 like a stick bent double1 from inability to set it straight4 ,but the basest disowning of flattery is to be disagreeable without any purpose in view1 and it shows an altogether inelegant and clumsy unfitness for social intercourse to shun by unpleasing moroseness the suspicion of being mean and servile in friendship2 like the freedman in the comedy who thought railing only enjoying freedom of speech4 ,seeing then1 that it is equally disgraceful to become a flatterer through trying only to please1 as in avoiding flattery to destroy all friendship and intimacy by excessive freedom of speech1 we must avoid both these extremes1 and1 as in any other case1 make our freedom of speech agreeable by its moderation4 ,so the subject itself seems next to demand that ,i should conclude it by discussing that point4 ,sec4 ,,xxvi4 ,as then we see that much trouble arises from excessive freedom of speech1 let us first of all detach from it any element of self-love1 being carefully on our guard that we may not appear to upbraid on account of any private hurt or injury4 ,for people do not regard a speech on the speaker's own behalf as arising from goodwill1 but from anger1 and reproach rather than admonition4 ,for freedom in speech is friendly and has weight1 but reproach is selfish and little4 ,and so people respect and admire those that speak their mind freely1 but accuse back and despise those that reproach them3 as ,agamemnon would not stand the moderate freedom of speech of ,achilles1 but submitted to and endured the bitter attack and speech of ,odysseus1 ,pernicious chief1 would that thou didst command ,some sorry host1 and not such men as these6#ddg for he was restrained by the carefulness and sobriety of his speech1 and also ,odysseus had no private motive of anger but only spoke out on behalf of ,greece1#ddh whereas ,achilles seemed rather vexed on his own account4 ,and ,achilles himself1 though not sweet-tempered or mild of mood1 but a terrible man1 and one that would perchance blame an innocent person1#ddi yet silently listened to ,patroclus bringing against him many such charges as the following1 ,pitiless one1 thy sire never was ,knight ,peleus1 nor thy mother gentle ,thetis1 ,but the blue sea and steep and rocky crags ,thy parents were1 so flinty is thy heart4#dej ,for as ,hyperides the orator bade the ,athenians consider not only whether he spoke bitterly1 but whether he spoke so from interested motives1#dea so the rebuke of a friend void of all private feeling is solemn and grave and what one dare not lightly face4 ,and if anyone shows plainly in his freedom of speech1 that he altogether passes over and dismisses any offences his friend has done to himself1 and only blames him for other shortcomings1 and does not spare him but gives him pain for the interests of others1 the tone of his outspokenness is invincible1 and the sweetness of his manner even intensifies the bitterness and austerity of his rebuke4 ,and so it has well been said1 that in anger and differences with our friends we ought more especially to act with a view to their interest or honour4 ,and no less friendly is it1 when it appears that we have been passed over and neglected1 to boldly put in a word for others that are neglected too1 and to remind people of them1 as ,plato1 when he was out of favour with ,dionysius1 begged for an audience1 and ,dionysius granted it1 thinking that ,plato had some personal grievance and was going to enter into it1 but ,plato opened the conversation as follows1 ,if1 ,dionysius1 you knew that some enemy had sailed to ,sicily with a view to do you some harm1 but found no opportunity1 would you allow him to sail back again1 and go off scot-free8 ,certainly not1 ,plato1 replied ,dionysius1 for we must not only hate and punish the deeds of our enemies1 but also their intentions4 ,if then1 said ,plato1 anyone has come here for your benefit1 and wishes to do you good1 and you do not find him an opportunity1 is it right to let him go away with neglect and without thanks8 ,and on ,dionysius asking1 who he meant1 he replied1 ,i mean ,a,eschines1 a man of as good a character as any of ,socrates' pupils whatever1 and able to improve by his conversation any with whom he might associate3 and he is neglected1 though he has made a long voyage here to discuss philosophy with you4 ,this speech so affected ,dionysius1 that he at once threw his arms round ,plato and embraced him1 admiring his benevolence and loftiness of mind1 and treated ,a,eschines well and handsomely4 ,sec4 ,,xxvii4 ,in the next place1 let us clear away as it were and remove all insolence1 and jeering1 and mocking1 and ribaldry1 which are the evil seasonings of freedom of speech4 ,for as1 when the surgeon performs an operation1 a certain neatness and delicacy of touch ought to accompany his use of the knife1 but all pantomimic and venturesome and fashionable suppleness and over-finicalness ought to be far away from his hand1 so freedom of speech admits of dexterity and politeness1 provided that a pleasant way of putting it does not destroy the power of the rebuke1 for impudence and coarseness and insolence1 if added to freedom of speech1 entirely mar and ruin the effect4 ,and so the harper plausibly and elegantly silenced ,philip1 who ventured to dispute with him about proper playing on the harp1 by answering him1 ,god forbid that you should be so unfortunate1 ,o king1 as to understand harping better than me4 ,but that was not a right answer of ,epicharmus1 when ,hiero a few days after putting to death some of his friends invited him to supper1 ,you did not invite me1 he said1 the other day1 when you sacrificed your friends4 ,bad also was that answer of ,antiphon1 who1 when ,dionysius asked him which was the best kind of bronze1 answered1 ,that of which the ,athenians made statues of ,harmodius and ,aristogiton4 ,for this unpleasant and bitter kind of language profits not those that use it1 nor does scurrility and puerile jesting please1 but such kind of speeches are indications of an incontinent tongue inspired by hate1 and full of malignity and insolence1 and those who use such language do but ruin themselves1 recklessly dancing on the verge of a well4#deb ,for ,antiphon was put to death by ,dionysius1 and ,timagenes lost the friendship of ,augustus1 not by using on any occasion too free a tongue1 but at supper-parties and walks always declining to talk seriously1 only saying what he knew would make the ,argives laugh1#dec and thus virtually charging friendship with being only a cloak for abuse4 ,for even the comic poets have introduced on the stage many grave sentiments well adapted to public life1 but joking and ribaldry being mixed with them1 like insipid sauces with food1 destroy their effect and make them lose their nourishing power1 so that the comic poets only get a reputation for malignity and coarseness1 and the audience get no benefit from what is said4 ,we may on other occasions jest and laugh with our friends1 but let our outspokenness be coupled with seriousness and gravity1 and if it be on important matters1 let our speech be trustworthy and moving from its pathos1 and animation1 and tone of voice4 ,and on all occasions to let an opportunity slip by is very injurious1 but especially does it destroy the usefulness of freedom of speech4 ,it is plain therefore that we must abstain from freedom of speech when men are in their cups4 ,for he disturbs the harmony of a social gathering#ded who1 in the midst of mirth and jollity1 introduces a topic that shall knit the brows and contract the face1 and shall act as a damper to the ,lysian#dee god1 who1 as ,pindar says1 looses the rope of all our cares and anxieties4 ,there is also great danger in such ill-timed freedom of speech4 ,for wine makes people easily slip into rage1 and oftentimes freedom of speech in liquor makes enemies4 ,and generally speaking it is not noble or brave but cowardly to conceal your ideas when people are sober and to give free vent to them at table1 snarling like cowardly dogs4 ,we need say no more therefore on this head4 ,sec4 ,,xxviii4 ,but since many people do not think fit or even dare to find fault with their friends when in prosperity1 but think that condition altogether out of the reach and range of rebuke1 but inveigh against them if they have made a slip or stumble1 and trample upon them if they are in dejection and in their power1 and1 like a stream swollen above its banks1 pour upon them then the torrent of all their eloquence1#def and enjoy and are glad at their reverse of fortune1 owing to their former contempt of them when they were poor themselves1 it is not amiss to discuss this somewhat1 and to answer those words of ,euripides1 ,what need of friends1 when things go well with us8#deg for those in prosperity stand in especial need of friends who shall be outspoken to them1 and abate their excessive pride4 ,for there are few who are sensible in prosperity1 most need to borrow wisdom from others1 and such considerations as shall keep them lowly when puffed up and giving themselves airs owing to their good fortune4 ,but when the deity has abased them and stripped them of their conceit1 there is something in their very circumstances to reprove them and bring about a change of mind4 ,and so there is no need then of a friendly outspokenness1 nor of weighty or caustic words1 but truly in such reverses it is sweet to look into the eyes of a friendly person1#deh consoling and cheering one up3 as ,xenophon#dei tells us that the sight of ,clearchus in battle and dangers1 and his calm benevolent face1 inspired courage in his men when in peril4 ,but he who uses to a man in adversity too great freedom and severity of speech1 like a man applying too pungent a remedy to an inflamed and angry eye1 neither cures him nor abates his pain1 but adds anger to his grief1 and exasperates his mental distress4 ,for example anyone well is not at all angry or fierce with a friend1 who blames him for his excesses with women and wine1 his laziness and taking no exercise1 his frequent baths1 and his unseasonable surfeiting3 but to a person ill all this is unsufferable1 and even worse than his illness to hear1 ,all this has happened to you through your intemperance1 and luxury1 your dainty food1 and love for women4 ,the patient answers1 ,how unseasonable is all this1 good sir6 ,i am making my will1 the doctors are preparing me a dose of castor and scammony1 and you are scolding me and plying me with philosophy4 ,and thus the affairs of the unfortunate do not admit of outspokenness and a string of ,polonius-like saws1 but they require kindness and help4 ,for when children fall down their nurses do not run up to them and scold1 but pick them up1 and clean them1 and tidy their dress1 and afterwards find fault and correct them4 ,the story is told of ,demetrius of ,phalerum1 when an exile from his native country1 and living a humble and obscure life at ,thebes1 that he was not pleased to see ,crates approaching1 for he expected to receive from him cynical outspokenness and harsh language4 ,but as ,crates talked kindly to him1 and discussed his exile1 and pointed out that there was no evil in it1 or anything that ought to put him about1 for he had only got rid of the uncertainties and dangers of public life1 and at the same time bade him trust in himself and his condition of mind1 ,demetrius cheered up and became happier1 and said to his friends1 ,out upon all my former business and employments1 that left me no leisure to know such a man as this6 ,for friendly speech is good to one in grief1 ,while bitter language only suits the fool4#dfj ,this is the way with generous friends4 ,but the ignoble and low flatterers of those in prosperity1 as ,demosthenes says fractures and sprains always give us pain again when the body is not well1#dfa adhere to them in reverses1 as if they were pleased at and enjoyed them4 ,but indeed if there be any need of reminding a man of the blunders he committed through unadvisedly following his own counsel1 it is enough to say1 ,this was not to my mind1 indeed ,i often tried to dissuade you from it4#dfb ,sec4 ,,xxix4 ,in what cases then ought a friend to be vehement1 and when ought he to use emphatic freedom of language8 ,when circumstances call upon him to check some headlong pleasure or rage or insolence1 or to curtail avarice1 or to correct some foolish negligence4 ,thus ,solon spoke out to ,croesus1 who was corrupted and enervated by insecure good fortune1 bidding him look to the end4#dfc ,thus ,socrates restrained ,alcibiades1 and wrung from him genuine tears by his reproof1 and changed his heart4#dfd ,such also was the plain dealing of ,cyrus with ,cyaxares1 and of ,plato with ,dion1 for when ,dion was most famous and attracted to himself the notice of all men1 by the splendour and greatness of his exploits1 ,plato warned him to fear and be on his guard against pleasing only himself1 for so he would lose all his friends4#dfe ,speusippus also wrote to him not to plume himself on being a great person only with lads and women1 but to see to it that by adorning ,sicily with piety and justice and good laws he might make the ,academy glorious4 ,on the other hand ,euctus and ,eulaeus1 companions of ,perseus1 in the days of his prosperity ingratiated themselves with him1 and assented to him in all things1 and danced attendance upon him1 like all the other courtiers1 but when he fled after his defeat by the ,romans at ,pydna1 they attacked him and censured him bitterly1 reminding him and upbraiding him in regard to everything he had done amiss or neglected to do1 till he was so greatly exasperated both from grief and rage that he whipped out his sword and killed both of them4 ,sec4 ,,xxx4 ,let so much suffice for general occasions of freedom of speech4 ,there are also particular occasions1 which our friends themselves furnish1 that one who really cares for his friends will not neglect1 but make use of4 ,in some cases a question1 or narrative1 or the censure or praise of similar things in other people1 gives as it were the cue for freedom of speech4 ,thus it is related that ,demaratus came to ,macedonia from ,corinth at the time when ,philip was at variance with his wife and son1 and when the king asked if the ,greeks were at harmony with one another1 ,demaratus1 being his well-wisher and friend1 answered1 ,it is certainly very rich of you1 ,philip1 inquiring as to concord between the ,athenians and ,peloponnesians1 when you don't observe that your own house is full of strife and variance4#dff ,good also was the answer of ,diogenes1 who1 when ,philip was marching to fight against the ,greeks1 stole into his camp1 and was arrested and brought before him1 and the king not recognizing him asked if he was a spy1 ,certainly1 replied he1 ,philip1 ,i have come to spy out your inconsiderate folly1 which makes you1 under no compulsion1 come here and hazard your kingdom and life on a moment's#dfg cast of the die4 ,this was perhaps rather too strong a remark4 ,sec4 ,,xxxi4 ,another suitable time for reproof is when people have been abused by others for their faults1 and have consequently become humble1 and abated their pride4 ,the man of tact will ingeniously seize the occasion1 checking and baffling those that used the abuse1 but privately speaking seriously to his friend1 and reminding him1 that he ought to be more careful if for no other reason than to take off the edge of his enemies' satire4 ,he will say1 ,how can they open their mouths against you1 or what can they urge1 if you give up and abandon what you get this bad name about8 ,thus pain comes only from abuse1 but profit from reproof4 ,and some correct their friends more daintily by blaming others2 censuring others for what they know are their friends' faults4 ,thus my master ,ammonius in afternoon school1 noticing that some of his pupils had not dined sufficiently simply1 bade one of his freedmen scourge his own son1 charging him with being unable to get through his dinner without vinegar1#dfh but in acting thus he had an eye to us1 so that this indirect rebuke touched the guilty persons4 ,sec4 ,,xxxii4 ,we must also beware of speaking too freely to a friend in the company of many people1 remembering the well-known remark of ,plato4 ,for when ,socrates reproved one of his friends too vehemently in a discussion at table1 ,plato said1 ,would it not have been better to have said this privately8 ,whereupon ,socrates replied1 ,and you too1 sir1 would it not have become you to make this remark also privately8 ,and ,pythagoras having rebuked one of his pupils somewhat harshly before many people1 they say the young fellow went off and hung himself1 and from that moment ,pythagoras never again rebuked anyone in another's presence4 ,for1 as in the case of some foul disease1 so also in the case of wrong-doing we ought to make the detection and exposure private1 and not ostentatiously public by bringing witnesses and spectators4 ,for it is not the part of a friend but a sophist to seek glory by the ill-fame of another1 and to show off in company1 like the doctors that perform wonderful cures in the theatres as an advertisement4#dfi ,and independently of the insult1 which ought not to be an element in any cure1 we must remember that vice is contentious and obstinate4 ,for it is not merely love1 as ,euripides says1 that if checked becomes more vehement1 but an unsparing rebuke before many people makes every infirmity and vice more impudent4 ,as then ,plato#dgj urges old men who want to teach the young reverence to act reverently to them first themselves1 so among friends a gentle rebuke is gently taken1 and a cautious and careful approach and mild censure of the wrong-doer undermines and destroys vice1 and makes its own modesty catching4 ,so that line is most excellent1 holding his head near1 that the others might not hear4#dga ,and most especially indecorous is it to expose a husband in the hearing of his wife1 or a father before his children1 or a lover in the presence of the loved one1 or a master before his scholars4 ,for people are beside themselves with pain and rage if reproached before those with whom they desire to be held in good repute4 ,and ,i think it was not so much wine that exasperated ,alexander with ,clitus1 as his seeming to put him down in the presence of many people4 ,and ,aristomenes1 the tutor of ,ptolemy1#dgb because he went up to the king and woke him as he was asleep in an audience of some ambassadors1 gave a handle to the king's flatterers who professed to be indignant on his behalf1 and said1 ,if after your immense state-labours and many vigils you have been overpowered by sleep1 he ought to have rebuked you privately1 and not put his hands upon you before so many people4 ,and ,ptolemy sent for a cup of poison and ordered the poor man to drink it up4 ,and ,aristophanes said ,cleon blamed him for railing against the state when strangers were present1#dgc and so irritating the ,athenians4 ,we ought therefore to be very much on our guard in relation to this point too as well as others1 if we wish not to make a display and catch the public ear1 but to use our freedom of speech for beneficial purposes and to cure vice4 ,moreover1 what ,thucydides has represented the ,corinthians saying of themselves1 that they had a right to blame their neighbours1#dgd is not a bad precept for those to remember who intend to use freedom of speech4 ,lysander1 it seems1 on one occasion said to a ,megarian1 who was speaking somewhat boldly on behalf of ,greece among the allies1 ,your words require a state to back them3#dge similarly every man's freedom of speech requires character behind it1 and especially true is this in regard to those who censure and correct others4 ,thus ,plato said that his life was a tacit rebuke to ,speusippus3 and doubtless ,xenocrates by his mere presence in the schools1 and by his earnest look at ,polemo1 made a changed man of him4 ,whereas a man of levity and bad character1 if he ventures to rebuke anybody1 is likely to hear the line1 ,he doctors others1 all diseased himself4#dgf ,sec4 ,,xxxiii4 ,yet since circumstances frequently call on people who are bad themselves in association with other such to reprove them1 the most convenient mode of reproof will be that which contrives to include the reprover in the same indictment as the reproved1 as in the case of the line1 ,tydides1 how on earth have we forgot ,our old impetuous courage8#dgg and1 ,now are we all not worth one single ,hector4#dgh ,in this mild way did ,socrates rebuke young men1 as not himself without ignorance1 but one that needed in common with them to prosecute virtue1 and seek truth4 ,for they gain goodwill and influence1 who seem to have the same faults as their friends1 and desire to correct themselves as well as them4 ,but he who is high and mighty in setting down another1 as if he were himself perfect and without any imperfections1 unless he be of a very advanced age1 or has an acknowledged reputation for virtue and worth1 does no good1 but is only regarded as a tiresome bore4 ,and so it was wisely done of ,phoenix to relate his own mishaps1 how he had meant killing his father1 but quickly repented at the thought that he would be called by the ,achaeans parricide1#dgi that he might not seem to be rebuking ,achilles1 as one that had himself never suffered from excess of rage4 ,for kindness of this sort has great influence1 and people yield more to those who seem to be sympathetic and not supercilious4 ,and since we ought not to expose an inflamed eye to a strong light1 and a soul a prey to the passions cannot bear unmixed reproof and rebuke1 one of the most useful remedies will be found to be a slight mixture of praise1 as in the following lines1 ,ye will not sure give up your valiant courage1 ,the best men in the host6 ,i should not care ,if any coward left the fight1 not ,i2 ,but you to do so cuts me to the heart4#dhj ,and1 ,where is thy bow1 where thy wing'd arrows1 ,pandarus1 ,where thy great fame1 which no one here can match8#dha ,such language again plainly cheers very much those that are down as1 ,where now is ,oedipus1 and his famous riddles8#dhb and1 ,does much-enduring ,hercules say this8#dhc ,for not only does it soften the harsh imperiousness of censure1 but also1 by reminding a man of former noble deeds1 implants a desire to emulate his former self in the person who is ashamed of what is low1 and makes himself his own exemplar for better things4 ,but if we make a comparison between him and other men1 as his contemporaries1 his fellow-citizens1 or his relations1 then the contentious spirit inherent in vice is vexed and exasperated1 and is often apt to chime in angrily1 ,why don't you go off to my betters then1 and leave off bothering me8 ,we must therefore be on our guard against praising others1 when we are rebuking a man1 unless indeed it be their parents1 as ,agamemnon says in ,homer1 ,little like ,tydeus is his father's son6#dhd or as ,odysseus in the play called ,the ,scyrians1#dhe ,dost thou card wool1 and thus the lustre smirch ,of thy illustrious sire1 thy noble race8 ,sec4 ,,xxxiv4 ,but it is by no means fitting when rebuked to rebuke back1 and when spoken to plainly to answer back1 for that soon kindles a flame and causes dissension2 and generally speaking such altercation will not look so much like a retort as an inability to bear freedom of speech4 ,it is better therefore to listen patiently to a friend's rebuke1 for if he should afterwards do wrong himself and so need rebuke1 he has set you the example of freedom of speech4 ,for being reminded without any malice1 that he himself has not been accustomed to spare his friends when they have done wrong1 but to convince them and show them their fault1 he will be the more inclined to yield and give himself up to correction1 as it will seem a return of goodwill and kindness rather than scolding or rage4 ,sec4 ,,xxxv4 ,moreover1 as ,thucydides says he is well advised who only incurs envy in the most important matters1#dhf so the friend ought only to take upon himself the unpleasant duty of reproof in grave and momentous cases4 ,for if he is always in a fret and a fume1 and rates his acquaintances more like a tutor than a friend1 his rebuke will be blunt and ineffective in cases of the highest importance1 and he will resemble a doctor who dispenses some sharp and bitter1 but important and costly1 drug in trifling cases of common occurrence1 where it was not at all needed1 and so will lose all the advantages that might come from a judicious use of freedom of speech4 ,he will therefore be very much on his guard against continual fault-finding1 and if his friend is always pettifogging about minute matters1 and is needlessly querulous1 it will give him a handle against him in more important shortcomings4 ,philotimus the doctor1 when a patient who had abscesses on his liver showed him his sore finger1 said to him1 ,my friend1 it is not the whitlow that matters4#dhg ,so an opportunity sometimes offers itself to a friend to say to a man1 who is always finding fault on small and trivial points1 ,why are we always discussing mere child's play1 tippling1#dhh and trifles8 ,let such a one1 my dear sir1 send away his mistress1 or give up playing at dice1 he will then be in my opinion in all respects an excellent fellow4 ,for he who receives pardon on small matters is content that his friend should rebuke him on matters of more moment3 but the man who is ever on the scold1 everywhere sour and glum1 knowing and prying into everything1 is scarcely tolerable to his children or brothers1 and insufferable to his slaves4 ,sec4 ,,xxxvi4 ,but since neither1 to use the words of ,euripides1 do all troubles proceed only from old age1#dhi nor from the stupidity of our friends1 we ought to observe not only the shortcomings but also the good points of our friends1 aye1 by ,zeus1 and to be ready to praise them first1 and only censure them afterwards4 ,for as iron receives its consistency and temper by first being submitted to fire and so made soft and then dipped into cold water1 so when friends have been first warmed and melted with praises we can afterwards use gentle remonstrance1 which has a similar effect to that of dipping in the case of the metal4 ,for an opportunity will offer itself to say1 ,are those actions worthy to be compared with these8 ,do you see what fruits virtue yields8 ,these are the things we your friends ask of you1 these become you1 for these you are designed by nature2 but all that other kind of conduct we must reject with abhorrence1 'cast it away on a mountain1 or throw it into the roaring sea4'#dij ,for as a clever doctor would prefer to cure the illness of his patient by sleep and diet rather than by castor or scammony1 so a kind friend and good father or teacher delight to use praise rather than blame to correct the character4 ,for nothing makes rebuke less painful or more beneficial than to refrain from anger1 and to inveigh against wrong-doing mildly and kindly4 ,and so we ought not sharply to drive home the guilt of those who deny it1 or prevent their making their defence1 but even contrive to furnish them with specious excuses1 and if they seem reluctant to give a bad motive for their action we ought ourselves to find for them a better1 as ,hector did for his brother ,paris1 ,unhappy man1 thy anger was not good1#dia suggesting that his absconding from the battle was not running away or cowardice1 but only anger4 ,and ,nestor says to ,agamemnon1 ,you only yielded to your lofty passion4#dib ,for it has1 ,i think1 a better moral tendency to say ,you forgot1 or ,you did it inadvertently1 than to say ,you acted unfairly1 or ,you behaved shamefully3 as also ,don't contend with your brother1 than ,don't envy your brother2 and ,avoid the woman who is your ruin1 than ,stop ruining the woman4 ,such is the language employed in rebuke that desires to reform and not to wound2 that rebuke which looks merely at the effect to be produced acts on another principle4 ,for when it is necessary to stop people on the verge of wrong-doing1 or to check some violent and irregular impulse1 or if we wish to rouse and infuse vigour in those who prosecute virtue only feebly and languidly1 we may then assign strange and unbecoming motives for their behaviour4 ,as ,odysseus in ,sophocles' play1#dic striving to rouse ,achilles1 says he is not angry about his supper1#did but that he is afraid now that he looks upon the walls of ,troy1 and when ,achilles was vexed at this1 and talked of sailing home again1 he said1 ,i know what 'tis you shun3 'tis not ill fame3 ,but ,hector's near1 it is not safe to beard him4 ,thus by frightening the high-spirited and courageous man by the imputation of cowardice1 and the sober and orderly man by that of licentiousness1 and the liberal and munificent man by that of meanness and avarice1 people urge them on to what is good1 and deter them from what is bad1 showing moderation in cases past remedy1 and exhibiting in their freedom of speech more sorrow and sympathy than fault-finding2 but in the prevention of wrong-doing and in earnest fighting against the passions they are vehement and inexorable and assiduous3 for that is the time for downright plainness and truth4 ,besides we see that enemies censure one another for what they have done amiss1 as ,diogenes said1#die he who wished to lead a good life ought to have good friends or red-hot enemies1 for the former told you what was right1 and the latter blamed you if you did what was wrong4 ,but it is better to be on our guard against wrong actions1 through listening to the persuasion of those that advise us well1 than to repent1 after we have done wrong1 in consequence of the reproaches of our enemies4 ,and so we ought to employ tact in our freedom of speech1 as it is the greatest and most powerful remedy in friendship1 and always needs a well-chosen occasion1 and moderation in applying it4 ,sec4 ,,xxxvii4 ,since then1 as ,i have said before1 freedom of speech is often painful to the person who is to receive benefit from it1 we must imitate the surgeons1 who1 when they have performed an operation1 do not leave the suffering part to pain and smart1 but bathe and foment it2 so those who do their rebuking daintily run#dif off after paining and smarting1 and by different dealing and kind words soothe and mollify them1 as statuaries smooth and polish images which have been broken or chipped4 ,but he that is broken and wounded by rebuke1 if he is left sullen and swelling with rage and off his equilibrium1 is henceforth hard to win back or talk over4 ,and so people who reprove ought to be especially careful on this point1 and not to leave them too soon1 nor break off their conversation and intercourse with their acquaintances at the exasperating and painful stage4 #cdh ,plato1 ,laws1 v4 p4 #gca ,d1 ,e4 #cdi ,laws1 v4 p4 #gcj ,c4 #cej ,inscribed in the vestibule of the temple of ,apollo at ,delphi4 ,see ,pausanias1 x4 #bd4 #cea ,used here apparently proverbially for poverty or low position in life4 #ceb ,wyttenbach well compares ,cicero1 ,de ,amicitia1 xviii43 ,accedat huc suavitas quaedam oportet sermonum atque morum1 haudquaquam mediocre condimentum amicitiae4 ,tristitia autem et in omni re severitas1 habet illa quidem gravitatem3 sed amicitia remissior esse debet1 et liberior1 et dulcior1 et ad omnem comitatem facilitatemque proclivior4 #cec ,hesiod1 ,theogony1 #fd4 #ced ,euripides1 ,ion1 #gcb4 #cee ,our author assigns this saying to ,prodicus1 ,de ,sanitate ,praecepta1 ,sec4 viii4 ,but to ,evenus1 ,quaest4 ,conviv4 ,lib4 vii4 ,prooemium1 and ,platonicae ,quaestiones1 x4 ,sec4 iii4 #cef ,as was usual4 ,see ,homer1 ,odyssey1 i4 #adf4 ,cf4 ,plautus1 ,persa1 v4 iii4 #af3 ,hoc age1 accumbe3 hunc diem suavem meum natalem agitemus amoenum3 date aquam manibus3 apponite mensam4 #ceg ,from a play of ,eupolis called ,the ,flatterers4 ,cf4 ,terence1 ,eunuchus1 #dhi-dia4 #ceh ,see ,athenaeus1 #bef ,d4 ,compare also ,valerius ,maximus1 ix4 #a4 #cei ,videatur ,casaubonus ad ,athenaeum1 vi4 p4 #bdc ,a4--,wyttenbach4 #cfj ,republic1 p4 #cfa ,a4 #cfa ,see ,herodotus1 iii4 #gh4 #cfb ,see ,erasmus1 ,adagia1 p4 #ahhc4 #cfc ,proverbium etiam a ,cicerone laudatum ',de ,amicitia1' cap4 vi43 ,itaque non aqua1 non igne1 ut aiunt1 pluribus locis utimur1 quam amicitia4 ,notavit etiam ,erasmus ',adag4' p4 #aab4--,wyttenbach4 #cfd ,compare ,sallust1 ,de ,catilinae ,conjuratione1 cap4 xx43 ,nam idem velle atque idem nolle1 ea demum firma amicitia est4 #cfe ,proverbiale1 quo utitur ,plutarchus in ,alcibiade1 p4 #bjc ,d4 ,iambus ,tragici esse videtur1 ad ,neoptolemum dictus4--,wyttenbach4 #cff ,as the polypus1 or chameleon4 #cfg ,plato1 ,phaedrus1 p4 #bci ,d4 #cfh ,wyttenbach compares ,juvenal1 iii4 #ajj-ajh4 #cfi ,see my note ,on ,abundance of ,friends1 ,sec4 ix4 ,wyttenbach well points out the felicity of the expression here1 siquidem parasitus est ,greek3 aoikos kai anestios4 #cgj ,euripides1 ,hippolytus1 #bai1 #bah4 ,cf4 ,ovid1 ,heroides1 iv4 #da1 #db4 #cga ,compare ,how one may be aware of one's progress in virtue1 ,sec4 x4 ,cf4 also ,horace1 ,satires1 ii4 iii4 #ce2 ,quintilian1 xi4 #a4 #cgb ,odyssey1 xxii4 #a4 #cgc ,the demagogue is a kind of flatterer4 ,see ,aristotle1 ,pol4 iv4 #d4 #cgd ,cf4 ,aristophanes1 ,acharnians1 #aec1 ,greek3 hoper machimotaton thrakon ethnos4 #cge ,plato was somewhat of a traveller1 he three times visited ,syracuse1 and also travelled in ,egypt4 #cgf ,as to the polypus1 see ,on ,abundance of ,friends1 ,sec4 ix4 #cgg ,as ,fumum et opes strepitumque ,romae4--,horace1 ,odes1 iii4 #bi4 #ab4 #cgh ,homer1 ,odyssey1 xvi4 #aha4 #cgi ,sophocles1 ,antigone1 #ebc4 #chj ,as to these traits in ,plato and ,aristotle1 compare ,de ,audiendis ,poetis1 ,sec4 viii4 ,and as to ,alexander1 ,plutarch tells us in his ,life that he used to hold his head a little to the left1 ,life1 p4 #fff ,b4 ,see also ,de ,alexandri ,fortuna aut ,virtute1 ,sec4 ii4 #cha ,de ,chamaeleonte ,aristoteles ',hist4 ,animal4' i4 #aa2 ',part4 ,animal4' iv4 #aa2 ,theophrastus ,eclog4 ap4 ,photium edit4 ,aristot4 ,sylburg4 ,t4 viii4 p4 #cbi3 ,greek3 metaballei de ho chamaileon eis panta ta chromata2 plen ten eis to leukon kai to eruthron ou dechetai metabolen4 ,similiter ,plinius ',hist4 ,nat4' viii4 #ea4--,wyttenbach4 #chb ,see ,athenaeus1 #bdi ,f2 #dce ,e4 #chc ,cf4 ,juv4 iii4 #aac2 ,scire volunt secreta domus1 atque inde timeri4 #chd ,cf4 ,menander apud ,stob4 p4 #dcg3 ,greek3 ,ta deuter aiei ten gynaika dei legein1 ,ten d' egemonian ton olon ton andr' echein4 #che ,as ,lord ,stowell used to say that dinners lubricated business4 #chf ,homer1 ,iliad1 xi4 #fdc4 #chg ,homer1 ,odyssey1 iv4 #agh1 #agi4 #chh ,perhaps the poley-germander4 ,see ,pliny1 ,nat4 ,hist1 xxi4 #hd4 ,the line is from ,nicander ,theriac4 #fd4 #chi ,iliad1 viii4 #bha1 #bhb4 #cij ,iliad1 x4 #bdc4 #cia ,iliad1 vii4 #aji1 #aaj4 #cib ,xenophon1 ,agesilaus1 xi4 #e4 p4 #fgc ,c4 #cic ,to filch the grain from the bin or granary would not of course be so important a theft as to steal the seed-stock preserved for sowing4 ,so probably ,cato1 ,de ,re ,rustica1 v4 ,sec4 iv43 ,segetem ne defrudet1 sc4 villicus4 #cid ,thucydides1 iii4 #hb4 #cie ,plato1 ,republic1 v4 p4 #dgd ,e4 ,compare also ,lucretius1 iv4 #aafj-aagj2 ,horace1 ,satires1 i4 #c4 #ch sq4 #cif ,this ,ptolemy was a votary of ,cybele1 and a spiritual ancestor of ,general ,booth4 ,the worship of ,cybele is well described by ,lucretius1 ii4 #eih-fdc4 #cig ,this was ,ptolemy ,auletes1 as the former was ,ptolemy ,philopator4 #cih ,see ,suetonius1 ,nero1 ch4 #ba4 #cii ,plerumque minuta voce cantillare4--,wyttenbach4 ,what ,milton would have called a lean and flashy song4 #djj ,naso suspendit adunco1 as ,horace1 ,sat4 i4 #f4 #e4 #dja ,see ,athenaeus1 p4 #dcd ,c4 #djb ,as ,gnatho in ,terence1 ,eunuch4 #dif-dih4 #djc ,reading ,greek3 ,helon1 as ,courier1 ,hercher4 #djd ,iliad1 x4 #bdi4 ,they are words of ,odysseus4 #dje ,this was carrying flattery rather far4 ,mithridatis medicinae scientia multis memorata veterum4--,wyttenbach4 #djf ,euripides1 ,alcestis1 #aaei4 #djg ,our author gives this definition to ,simonides1 ,de ,gloria ,atheniensium1 ,sec4 iii4 #djh ,so our author again1 ,on ,contentedness of ,mind1 ,sec4 xii4 #dji ,see ,herodotus1 i4 #cj1 #cc2 ,juvenal1 x4 #bgd1 #bge2 and ,pausanias1 ii4 #bj4 #daj ,nobile ,stoae ,paradoxum4 ,cicero ,fin4 iii4 #bb1 ex persona ,catonis4 ,horatius ridet ,epistol4 i4 #a4 #ajf-ajh4 ,ad summam sapiens uno minor est ,jove3 dives1 ,liber1 honoratus1 pulcher1 rex denique regum2 ,praecipue sanus1 nisi quum pituita molesta est4--,wyttenbach4 #daa ,see also ,on ,contentedness of ,mind1 ,sec4 xii4 #dab ,homer1 ,iliad1 xvi4 #ada4 ,see the context also from #acj sq4 #dac ,our author has used this illustration again in ,phocion1 p4 #gdb ,b4 #dad ,namely in ,sec4 xxvii4 where ,greek3 parrhesia is discussed4 #dae ,contrary to the severe training he ought to undergo1 well expressed by ,horace1 ,de ,arte ,poetica1 #dab-dad4 #daf ,reading with ,hercher ,greek3 apotympanizontos kai streblountos4 ,this was ,ptolemy ,physcon4 #dag ,unus ex ,alexandri adulatoribus3 memoratus ,curtio viii4 #e1 #f4--,wyttenbach4 #dah ,a common proverb among the ancients4 ,see ,conjugal ,precepts1 ,sec4 xl42 ,erasmus1 ,adagia1 pp4 #abbb1 #ahch4 #dai ,a line out of ,a,eschylus' ,myrmidons4 ,quoted again by our author1 ,of ,love1 ,sec4 ,v4 #dbj ,cleopatra4 #dba ,homer1 ,odyssey1 x4 #cbi4 ,they are the words of ,circe to ,odysseus4 ,but the line was suspected even by old grammarians1 and is put in brackets in modern editions of the ,odyssey4 #dbb ,see ,lucretius1 iv4 #ajgi-ajhe4 #dbc ,so ,pliny1 ,hist4 ,nat4 xxv4 #ie3 ,remedio est 7cicutae71 priusquam perveniat ad vitalia1 vini natura excalfactoria3 sed in vino pota irremediabilis existimatur4 #dbd ,assigned to ,pittacus by our author1 ,septem ,sapientum ,convivium1 ,sec4 ii4 #dbe ,so ,wyttenbach1 who reads ,greek3 enstaseis1 and translates1 et libertate loquendi in nobis reprehendendis utitur1 quando nos cupiditatibus morbisque animi nostri non indulgere1 sed resistere1 volumus4 #dbf ,phoenissae1 #dfi-dgb4 #dbg ,like ,juvenal's ,graeculus esuriens in caelum1 jusseris1 ibit4--,juvenal1 iii1 #gh4 #dbh ,these are two successive lines found three times in ,homer1 ,iliad1 xiv4 #aie1 #aif2 xviii4 #dbf1 #dbg2 ,odyssey1 v4 #hi1 #ij4 ,the two lines are in each case spoken by one person4 #dbi ,probably lines from ,the ,flatterer of ,menander4 #dcj ,from the ,ino of ,euripides4 #dca ,from the ,erechtheus of ,euripides4 #dcb ,we know from ,athenaeus1 p4 #dbj ,d1 that ,apelles and ,arcesilaus were friends4 #dcc ,an allusion to ,hesiod1 ,works and ,days1 #bce4 ,cf4 ,horace1 ,odes1 iv4 #e4 #bc4 #dcd ,see the beautiful story of ,baucis and ,philemon1 ,ovid1 ,metamorphoses1 viii4 #fbf-gbd3 ,cura pii dis sunt1 et qui coluere coluntur4 #dce ,compare ,terence1 ,andria1 #dc1 #dd4 ,so too ,seneca1 ,de ,beneficiis1 ii4 #aj3 ,haec enim beneficii inter duos lex est3 alter statim oblivisci debet dati1 alter accepti nunquam4 ,lacerat animum et premit frequens meritorum commemoratio4 #dcf ,a similar story about the ,samians and ,lacedaemonians is told by ,aristotle1 ,oeconom4 ii4 #i4 #dcg ,a line from ,euripides1 ,iphigenia in ,aulis1 #djg4 #dch ,also in ,conjugal ,precepts1 ,sec4 xxix4 #dci ,see ,persius1 iii4 #ba1 #bb1 with ,jahn's ,note4 #ddj ,see ,on ,love1 ,sec4 xxi4 #dda ,auri plumbique oppositio fere proverbialis est4 ,petronius1 ',satyricon1' #dc4 ,plane fortunae filius3 in manu illius plumbum aureum fiebat4--,wyttenbach4 ,the passage about the ,lydian chariot is said to be by ,pindar in our author1 ,nicias1 p4 #ebc ,d4 #ddb ,wyttenbach compares ,seneca1 ,epist4 cxxiii4 p4 #die3 ,horum sermo multum nocet3 nam etiamsi non statim officit1 semina in animo relinquit1 sequiturque nos etiam cum ab illis discesserimus1 resurrecturum postea malum4 #ddc ,compare ,cicero1 ,de ,amicitia1 xxvi43 ,assentatio1 quamvis perniciosa sit1 nocere tamen nemini potest1 nisi ei1 qui eam recipit atque ea delectatur4 ,ita fit1 ut is assentatoribus patefaciat aures suas maxime1 qui ipse sibi assentetur et se maxime ipse delectet4 #ddd ,compare ,sec4 i4 #dde ,compare our ,author1 ,quaestiones ,convivalium1 viii4 p4 #gag ,f4 #ddf ,so ,horace1 ,satires1 i4 #b1 #bd3 ,dum vitant stulti vitia in contraria currunt4 #ddg ,homer1 ,iliad1 xiv4 #hd1 #he4 #ddh ,compare ,cicero1 ,de ,officiis1 i4 #be3 ,omnis autem animadversio et castigatio contumelia vacare debet3 neque ad ejus1 qui punitur aliquem aut verbis fatigat1 sed ad reipublicae utilitatem referri4 #ddi ,iliad1 xi4 #fed4 #dej ,iliad1 xvi4 #cc-ce4 #dea ,cf4 ,plutarch1 ,phocion1 p4 #gdf ,d4 #deb ,a proverb of persons on the brink of destruction4 ,wells among the ancients were uncovered4 #dec ,iliad1 ii4 #bae1 of ,thersites4 ,as to ,theagenes1 see ,seneca1 ,de ,ira1 ii4 #bc4 #ded ,literally1 brings a cloud over fair weather4 #dee ,the ,,mss4 have ,lydian4 ,lysian ,dionysus is also found in ,pausanias1 ix4 #af4 ,lyaeus is suggested by ,wyttenbach1 and read by ,hercher4 ,lysius or ,lyaeus will both be connected with ,greek3 luo1 and so refer to ,dionysus as the god that looses or frees us from care4 ,see ,horace1 ,epodes1 ix4 #cg1 #ch4 #def ,compare ,juvenal1 iii4 #gc1 #gd3 ,sermo ,promptus et ,isaeo torrentior4 #deg ,orestes1 #ffg4 #deh ,euripides1 ,ion1 #gcb4 #dei ,anabasis1 ii4 #f1 #aa4 #dfj ,perhaps by ,euripides4 #dfa ,olynth4 ii4 p4 #h ,c2 ,pro ,corona1 #cda ,c4 #dfb ,homer1 ,iliad1 ix4 #ajh1 #aji4 ,they are the words of ,nestor to ,agamemnon4 #dfc ,see ,herodotus1 i4 #cj-cb4 #dfd ,see ,plato's ,symposium1 p4 #bae ,e4 #dfe ,see ,plato1 ,epist4 iv4 p4 #cba ,b4 #dff ,see our author1 ,apophthegmata1 p4 #agi ,c4 #dfg ,compare ,horace1 ,satires1 i4 #a4 #g1 #h3 ,quid enim1 concurritur3 horae ,momento cita mors venit aut victoria laeta4 #dfh ,and so being dainty4 ,see ,athenaeus1 ii4 ch4 #gf4 #dfi ,we see from this and other places that the mountebanks and quacks of the ,middle ,ages and later times existed also among the ancients4 ,human nature in its great leading features is ever the same4 ,omne ignotum pro magnifico est4 #dgj ,laws1 p4 #gbi ,c4 #dga ,homer1 ,odyssey1 i4 #aeg2 iv4 #gj2 xvii4 #eib4 #dgb ,ptolemy ,v41 ,epiphanes4 ,the circumstances are related by ,polybius1 xv4 #bi2 xvii4 #ce4 #dgc ,see ,acharnians1 #eja1 #ejb4 #dgd ,thucydides1 i4 #gj3 ,greek3 kai hama1 eiper tines kai alloi1 nomizomen axioi einai tois pelas psogon epenenkein4 #dge ,see our ,author1 ,apophthegmata1 p4 #aij ,e4 #dgf ,a line of ,euripides1 quoted again in ,how a ,man may be benefited by his ,enemies1 ,sec4 iv4 #dgg ,homer1 ,iliad1 xi4 #cac4 #dgh ,do4 viii4 #bcd1 #bce4 #dgi ,do4 ix4 #dfa4 #dhj ,iliad1 xiii4 #aaf-aai4 #dha ,do4 v4 #aga1 #agb4 #dhb ,euripides1 ,phoenissae1 #afhh4 #dhc ,euripides1 ,hercules ,furens1 #abej4 #dhd ,iliad1 v4 #hjj4 ,athene is the speaker4 #dhe ,a play by ,sophocles1 now only in fragments1 relating the life of ,achilles in the island of ,scyros1 the scene of his amour with ,deidamia1 the daughter of ,lycomedes1 by whom he became the father of ,pyrrhus4 #dhf ,thucydides1 ii4 #fd4 ,quoted again in ,on ,shyness1 ,sec4 xviii4 #dhg ,see also ,de ,audiendo1 ,sec4 x4 #dhh ,greek3 potous comes in rather curiously here4 ,can any other word lurk under it8 #dhi ,phoenissae1 #ebh1 #ebi4 #dij ,homer1 ,iliad1 vi4 #cdg4 #dia ,do4 vi4 #cbf4 #dib ,homer1 ,iliad1 ix4 #aji1 #aaj4 #dic ,in ,dindorf's ,poetae ,scenici ,graeci1 ,fragment #aeb4 #did ,as it is not quite clear why ,achilles should have been angry about his supper1 ,greek3 dia to deipnon1 apropos of the context1 ,wyttenbach ingeniously suggests1 as this lost play of ,sophocles was called ,greek3 ,syn deipnon1 that ,plutarch may have written ,greek3 en to ,deipno4 #die ,compare ,how ,one may be aware of one's ,progress in ,virtue1 ,sec4 xi4 #dif ,ductum e proverbiali dictione ,greek3 balonta ekpheugein1 emisso telo aufugere4--,wyttenbach4 ,,how ,a ,,man ,,may ,,be ,,benefited ,,by ,,his ,,enemies4 ,sec4 ,i4 ,i am well aware1 ,cornelius ,pulcher1 that you prefer the mildest manners in public life1 by which you can be at once most useful to the community1 and most agreeable in private life to those who have any dealings with you4 ,but since it is difficult to find any region without wild beasts1 though it is related of ,crete2#dig and hitherto there has been no state that has not suffered from envy1 rivalry1 and strife1 the most fruitful seeds of hostility2 7for1 even if nothing else does1 our friendships involve us in enmities1 as ,chilo#dih the wise man perceived1 who asked the man who told him he had no enemy1 whether he had a friend either71 it seems to me that a public man ought not only to examine the whole question of enemies in its various ramifications1 but also to listen to the serious remark of ,xenophon1#dii that a sensible man will receive profit even from his enemies4 ,the ideas therefore that lately occurred to me to deliver1 ,i have now put together nearly in the identical words and send them to you1 with the exception of some matter also in ,political ,precepts1#ejj a treatise which ,i have often noticed in your hands4 ,sec4 ,,ii4 ,people in old times were well satisfied if they were not injured by strange and wild beasts1 and that was the only motive of their fights with them1 but those of later days have by now learnt to make use of them1 for they feed on their flesh1 and clothe themselves with their wool1 and make medical use of their gall and beestings1 and turn their hides into shields1 so that we might reasonably fear1 if beasts failed man1 that his life would become brutish1 and wild1 and void of resources4 ,similarly since all others are satisfied with not being injured by their enemies1 but the sensible will also 7as ,xenophon says7 get profit out of them1 we must not be incredulous1 but seek a method and plan how to obtain this advantage1 seeing that life without an enemy is impossible4 ,the husbandman cannot cultivate every tree1 nor can the hunter tame every kind of animal1 so both seek means to derive profit according to their several necessities1 the one from his barren trees1 the other from his wild animals4 ,sea-water also is undrinkable and brackish1 but it feeds fish1 and is a sort of vehicle to convey and transport travellers anywhere4 ,the ,satyr1 when he saw fire for the first time1 wished to kiss it and embrace it1 but ,prometheus warned him1 ,goat1 thou wilt surely mourn thy loss of beard4#eja ,for fire burns whoever touches it1 but it also gives light and warmth1 and is an instrument of art to all those who know how to use it4#ejb ,consider also in the case of the enemy1 if he is in other respects injurious and intractable1 he somehow or other gives us a handle to make use of him by1 and so is serviceable4 ,and many things are unpleasant and detestable and antagonistic to those to whom they happen1 but you must have noticed that some use even illnesses as a period of rest for the body1 and others by excessive toil have strengthened and trained their bodily vigour1 and some have made exile and the loss of money a passage to leisure and philosophy1 as did ,diogenes and ,crates4 ,and ,zeno1 when he heard of the wreck of the ship which contained all his property1 said1 ,thou hast done well1 ,fortune1 to confine me to my threadbare cloak4#ejc ,for as those animals that have the strongest and healthiest stomachs eat and digest serpents and scorpions1 and some even feed on stones and shells1 which they convert into nourishment by the strength and heat of their stomachs1 while fastidious people out of health almost vomit if offered bread and wine1 so foolish people spoil even their friendships1 while the wise know how to turn to account even their enmities4 ,sec4 ,,iii4 ,in the first place then it seems to me that what is most injurious in enmity may become most useful to those that pay attention to it8 ,to what do ,i refer8 ,why1 to the way in which your enemy ever wide awake pries into all your affairs1 and analyzes your whole life1 trying to get a handle against you somewhere1 able not only to look through a tree1 like ,lynceus1#ejd or through stones and shells1 but through your friend and domestic and every intimate acquaintance1 as far as possible detecting your doings1 and digging and ferreting into your designs4 ,for our friends are ill and often die without our knowing anything about it through our delay and carelessness1 but we almost pry into even the dreams of our enemies2 and our enemy knows even more than we do ourselves of our diseases and debts and differences with our wives4#eje ,but they pay most attention to our faults and hunt them out3 and as vultures follow the scent of putrid carcases1 and cannot perceive sound and wholesome ones1 so the diseases and vices and crimes of life attract the enemy1 and on these those that hate us pounce1 these they attack and tear to pieces4 ,is not this an advantage to us8 ,certainly it is4 ,for it teaches us to live warily and be on our guard1 and neither to do or say anything carelessly or without circumspection1 but ever to be vigilant by careful mode of living that we give no handle to an enemy4 ,for the cautiousness that thus represses the passions and follows reason implants a care and determination to live well and without reproach4 ,for as those states that have been sobered by wars with their neighbours and continual campaigns love the blessings of order and peace1 so those people who are compelled to lead a sober life owing to their enemies1 and to be on their guard against carelessness and negligence1 and to do everything with an eye to utility1 imperceptibly glide into a faultless mode of life1 and tone down their character1 even without requiring much assistance from precepts4 ,for those who always remember the line1 ,ah6 how would ,priam and his sons rejoice1#ejf are by it diverted from and learn to shun all such things as their enemies would rejoice and laugh at4 ,again we see actors#ejg and singers on the stage oftentimes slack and remiss1 and not taking sufficient pains about their performances in the theatres when they have it all to themselves2 but when there is a competition and contest with others1 they not only wake up but tune their instruments1 and adjust their chords1 and play on the flute with more care4 ,similarly whoever knows that his enemy is antagonistic to his life and character1 pays more attention to himself1 and watches his behaviour more carefully1 and regulates his life4 ,for it is peculiar to vice to be more afraid of enemies than friends in regard to our faults4 ,and so ,nasica1 when some expressed their opinion that the ,roman ,republic was now secure1 since ,carthage was rased to the ground and ,achaia reduced to slavery1 said1 ,nay rather we are now in a critical position1 since we have none left to fear or respect4 ,sec4 ,,iv4 ,consider also that very philosophical and witty answer of ,diogenes to the man who asked1 ,how shall ,i avenge myself on my enemy8 ,by becoming a good and honest man4#ejh ,some people are terribly put about if they see their enemies' horses in a good condition1 or hear their dogs praised2 if they see their farm well-tilled1 their garden well-kept1 they groan aloud4 ,what a state think you then they would be in1 if you were to exhibit yourself as a just man1 sensible and good1 in words excellent1 in deeds pure1 in manner of life decorous1 reaping fruit from the deep soil of the soul1 where good counsels grow4#eji ,pindar says#eaj those that are conquered are reduced to complete silence3 but not absolutely1 not all men1 only those that see they are outdone by their enemies in industry1 in goodness1 in magnanimity1 in humanity1 in kindnesses2 these1 as ,demosthenes says1 stop the tongue1 block up the mouth1 choke people1 and make them silent4#eaa ,be better than the bad3 'tis in your power4#eab ,if you wish to vex the man who hates you1 do not abuse him by calling him a pathick1 or effeminate1 or intemperate1 or a low fellow1 or illiberal2 but be yourself a man1 and temperate1 and truthful1 and kind and just in all your dealings with those you come across4 ,but if you are tempted to use abuse1 mind that you yourself are very far from what you abuse him for1 dive down into your own soul1 look for any rottenness in yourself1 lest someone suggest to you the line of the tragedian1 ,you doctor others1 all diseased yourself4#eac ,if you say your enemy is uneducated1 increase your own love of learning and industry2 if you call him coward1 stir up the more your own spirit and manliness2 and if you say he is wanton and licentious1 erase from your own soul any secret trace of the love of pleasure4 ,for nothing is more disgraceful or more unpleasant than slander that recoils on the person who sets it in motion2 for as the reflection of light seems most to injure weak eyes1 so does censure when it recoils on the censurer1 and is borne out by the facts4 ,for as the north-east wind attracts clouds1 so does a bad life draw upon itself rebukes4 ,sec4 ,v4 ,whenever ,plato was in company with people who behaved in an unseemly manner1 he used to say to himself1 ,am ,i such a person as this8#ead ,so he that censures another man's life1 if he straightway examines and mends his own1 directing and turning it into the contrary direction1 will get some advantage from his censure1 which will be otherwise idle and unprofitable4 ,most people laugh if a bald-pate or hump-back jeer and mock at others who are so too3 it is quite as ridiculous to jeer and mock if one lies open to retort oneself1 as ,leo of ,byzantium showed in his answer to the hump-back who jeered at him for weakness of eyes1 ,you twit me with an infirmity natural to man1 while you yourself carry your ,nemesis on your back4#eae ,and so do not abuse another as an adulterer1 if you yourself are mad after boys3 nor as a spendthrift1 if you yourself are niggardly4 ,alcmaeon said to ,adrastus1 ,you are near kinsman to a woman that slew her husband4 ,what was his reply8 ,he retaliated on him with the appropriate retort1 ,but you killed with your own hand the mother that bore you4#eaf ,and ,domitius said to ,crassus1 ,did you not weep for the lamprey that was bred in your fishpond1 and died8 ,to which ,crassus replied1 ,did you weep1 when you buried your three wives8 ,he therefore that intends to abuse others must not be witty and noisy and impudent1 but a man that does not lie open to counter-abuse and retort1 for the god seems to have enjoined upon no one the precept ,know thyself so much as on the person who is censorious1 to prevent people saying just what they please1 and hearing what don't please them4 ,for such a one is wont1 as ,sophocles#eag says1 idly letting his tongue flow1 to hear against his will1 what he willingly says ill of others4 ,sec4 ,,vi4 ,this use and advantage then there is in abusing one's enemy1 and no less arises from being abused and ill-spoken of oneself by one's enemies4 ,and so ,antisthenes#eah said well that those who wish to lead a good life ought to have genuine friends or red-hot enemies2 for the former deterred you from what was wrong by reproof1 the latter by abuse4 ,but since friendship has nowadays become very mealy-mouthed in freedom of speech1 voluble in flattery and silent in rebuke1 we can only hear the truth from our enemies4 ,for as ,telephus#eai having no surgeon of his own1 submitted his wound to be cured by his enemy's spear1 so those who cannot procure friendly rebuke must content themselves with the censure of an enemy that hates them1 reprehending and castigating their vices1 and regard not the animus of the person1 but only his matter4 ,for as he who intended to kill the ,thessalian ,prometheus#ebj only stabbed a tumour1 and so lanced it that the man's life was saved1 and he was rid of the tumour by its bursting1 so oftentimes abuse1 suddenly thrust on a man in anger or hatred1 has cured some disease in his soul which he was ignorant of or neglected4 ,but most people when they are abused do not consider whether the abuse really belongs to them properly1 but look round to see what abuse they can heap on the abuser1 and1 as wrestlers get smothered with the dust of the arena1 do not wipe off the abuse hurled at themselves1 but bespatter others1 and at last get on both sides grimy and discoloured4 ,but if anyone gets a bad name from an enemy1 he ought to clear himself of the imputation even more than he would remove any stain on his clothes that was pointed out to him2 and if it be wholly untrue1 yet he ought to investigate what originated the charge1 and to be on his guard and be afraid lest he had unawares done something very near akin to what was imputed to him4 ,as ,lacydes1 the king of the ,argives1 by the way he wore his hair and by his mincing walk got charged with effeminacy3 and ,pompey's scratching his head with one finger was construed in the same way1 though both these men were very far from effeminacy or wantonness4 ,and ,crassus was accused of an intrigue with one of the ,vestal ,virgins1 because he wished to purchase from her a pleasant estate1 and therefore frequently visited her and waited upon her4 ,and ,postumia1 from her readiness to laugh and talk somewhat freely with men1 got accused and even had to stand her trial for incest1#eba but was1 however1 acquitted of that charge3 but ,spurius ,minucius the ,pontif ex ,maximus1 when he pronounced her innocent1 urged her not to be freer in her words than she was in her life4 ,and though ,themistocles#ebb was guiltless of treason1 his intimacy with ,pausanias1 and the letters and messages that frequently passed between them1 laid him under suspicion4 ,sec4 ,,vii4 ,whenever therefore any false charge is made against us1 we ought not merely to despise and neglect it as false1 but to see what word or action1 either in jest or earnest1 has made the charge seem probable1 and this we must for the future be earnestly on our guard against and shun4 ,for if others falling into unforeseen trouble and difficulties teach us what is expedient1 as ,merope says1 ,fortune has made me wise1 though she has ta'en ,my dearest ones as wages1#ebc why should we not take an enemy1 and pay him no wages1 to teach us1 and give us profit and instruction1 in matters which had escaped our notice8 ,for an enemy has keener perception than a friend1 for1 as ,plato#ebd says1 the lover is blind as respects the loved one1 and hatred is both curious and talkative4 ,hiero was twitted by one of his enemies for his foul breath1 so he went home and said to his wife1 ,how is this8 ,you never told me of it4 ,but she being chaste and innocent replied1 ,i thought all men's breath was like that4#ebe ,thus perceptible and material things1 and things that are plain to everybody1 are sooner learnt from enemies than from friends and intimates4 ,sec4 ,,viii4 ,moreover to keep the tongue well under control1 no small factor in moral excellence1 and to make it always obedient and submissive to reason1 is not possible1 unless by practice and attention and painstaking a man has subdued his worst passions1 as for example anger4 ,for such expressions as a word uttered involuntarily1 and escaping the barrier of the teeth1#ebf and words darting forth spontaneously1 well illustrate what happens in the case of ill-disciplined souls1 ever wavering and in an unsettled condition through infirmity of temper1 through unbridled fancy1 or through faulty education4 ,but1 according to divine ,plato1#ebg though a word seems a very trivial matter1 the heaviest penalty follows upon it both from gods and men4 ,but silence can never be called to account1 is not only not thirsty1 to borrow the language of ,hippocrates1 but when abused is dignified and ,socratic1 or rather ,herculean1 if indeed it was ,hercules who said1 ,sharp words he heeded not so much as flies4#ebh ,not more dignified and noble than this is it to keep silent when an enemy reviles you1 as one swims by a smooth and mocking cliff1 but in practice it is better4 ,if you accustom yourself to bear silently the abuse of an enemy1 you will very easily bear the attack of a scolding wife1 and will remain undisturbed when you hear the sharp language of a friend or brother1 and will be calm and placid when you are beaten or have something thrown at your head by your father or mother4 ,for ,socrates put up with ,xanthippe1 a passionate and forward woman1 which made him a more easy companion with others1 as being accustomed to submit to her caprices2 and it is far better to train and accustom the temper to bear quietly the insults and rages and jeers and taunts of enemies and estranged persons1 and not to be distressed at it4 ,sec4 ,,ix4 ,thus then must we exhibit in our enmities meekness and forbearance1 and in our friendships still more simplicity and magnanimity and kindness4 ,for it is not so graceful to do a friend a service1 as disgraceful to refuse to do so at his request2 and not to revenge oneself on an enemy when opportunity offers is generous4 ,but the man who sympathizes with his enemy in affliction1 and assists him in distress1 and readily holds out a helping hand to his children and family and their fortunes when in a low condition1 whoever does not admire such a man for his humanity1 and praise his benevolence1 ,he has a black heart made of adamant ,or iron or bronze4#ebi ,when ,caesar ordered the statues of ,pompey that had been thrown down to be put up again1#ecj ,cicero said1 ,you have set up again ,pompey's statues1 and in so doing have erected statues to yourself4 ,we ought not therefore to be niggardly in our praise and honour of an enemy that deserves a good name4 ,for he who praises another receives on that account greater praise himself1 and is the more credited on another occasion when he finds fault1 as not having any personal ill-feeling against the man1 but only disapproving of his act2 and what is most noble and advantageous1 the man who is accustomed to praise his enemies1 and not to be vexed or malignant at their prosperity1 is as far as possible from envying the good fortune of his friends1 and the success of his intimates4 ,and yet what practice will be more beneficial to our minds1 or bring about a happier disposition1 than that which banishes from us all jealousy and envy8 ,for as in war many necessary things1 otherwise bad1 are customary and have as it were the sanction of law1 so that they cannot be abolished in spite of the injury they do1 so enmity drags along in its train hatred1 and envy1 and jealousy1 and malignity1 and revenge1 and stamps them on the character4 ,moreover knavery1 and deceit1 and villainy1 that seem neither bad nor unfair if employed against an enemy1 if they once get planted in the mind are difficult to dislodge2 and eventually from force of habit get used also against friends1 unless they are forewarned and forearmed through their previous acquaintance with the tricks of enemies4 ,if then ,pythagoras1#eca accustoming his disciples to abstain from all cruelty and inhumanity to the brute creation1 did right to discountenance bird-fowling1 and to buy up draughts of fishes and bid them be thrown into the water again1 and to forbid killing any but wild animals1 much more noble is it1 in dissensions and differences with human beings1 to be a generous1 just and true enemy1 and to check and tame all bad and low and knavish propensities1 that in all intercourse with friends a man may keep the peace and abstain from doing an injury4 ,scaurus was an enemy and accuser of ,domitius1 but when one of ,domitius' slaves came to him to reveal some important matters which were unknown to ,scaurus1 he would not hear him1 but seized him and sent him back to his master4 ,and when ,cato was prosecuting ,murena for canvassing1 and was getting together his evidence1 he was accompanied as was usual by people who watched what he was doing1#ecb and would often ask him if he intended that day to get together his witnesses and open the case1 and if he said ,no1 they believed him and went their way4 ,all this is the greatest proof of the credit which was reposed in ,cato1 but it is better and more important1 that we should accustom ourselves to deal justly even with our enemies1 and then there will be no fear that we should ever act unjustly and treacherously to our friends and intimates4 ,sec4 ,x4 ,but since1 as ,simonides says1 all larks must have their crests1#ecc and every man's nature contains in it pugnacity and jealousy and envy1 which last is1 as ,pindar says1 the companion of empty-headed men1 one might get considerable advantage by purging oneself of those passions against enemies1 and by diverting them1 like sewers1 as far as possible from companions and friends4#ecd ,and this it seems the statesmanlike ,onomademus had remarked1 for being on the victorious side in a disturbance at ,chios1 he urged his party not to expel all of the different faction1 but to leave some1 in order1 he said1 that we may not begin to quarrel with our friends1 when we have got entirely rid of our enemies4 ,so too our expending these passions entirely on our enemies will give less trouble to our friends4 ,for it ought not to be1 as ,hesiod#ece says1 that potter envies potter1 and singer envies singer1 and neighbour neighbour1 and cousin cousin1 and brother brother1 if hastening to get rich and enjoying prosperity4 ,but if there is no other way to get rid of strife and envy and quarrels1 accustom yourself to be vexed at your enemies' good fortune1 and sharpen and accentuate on them your acerbity4 ,for as judicious gardeners think they produce finer roses and violets by planting alongside of them garlic and onions1 that any bitter or strong elements may be transferred to them1 so your enemy's getting and attracting your envy and malignity will render you kinder and more agreeable to your prosperous friends4 ,and so let us be rivals of our enemies for glory or office or righteous gain1 not only being vexed if they get ahead of us1 but also carefully observing all the steps by which they get ahead1 and trying to outdo them in industry1 and hard work1 and soberness1 and prudence2 as ,themistocles said ,miltiades' victory at ,marathon would not let him sleep4#ecf ,for he who thinks his enemy gets before him in offices1 or advocacies1 or state affairs1 or in favour with his friends or great men1 if from action and emulation he sinks into envy and despondency1 makes his life become idle and inoperative4 ,but he who is not blinded by hate1#ecg but a discerning spectator of life and character and words and deeds1 will perceive that most of what he envies comes to those who have them from diligence and prudence and good actions1 and exerting himself in the same direction he will increase his love of what is honourable and noble1 and will eradicate his vanity and sloth4 ,sec4 ,,xi4 ,but if our enemies seem to us to have got either by flattery1 or fraud1 or bribery1 or venal services1 ill-got and discreditable power at court or in state1 it ought not to trouble us but rather inspire pleasure in us1 when we compare our own liberty and purity and independence of life4 ,for1 as ,plato#ech says1 all the gold above or below the earth is not of equal value with virtue4 ,and we ought ever to remember the precept of ,solon1 ,we will not exchange our virtue for others' wealth4#eci ,nor will we give up our virtue for the applause of banqueting theatres1 nor for honours and chief seats among eunuchs and harlots1 nor to be monarchs' satraps2 for nothing is to be desired or noble that comes from what is bad4 ,but since1 as ,plato#edj says1 the lover is blind as respects the loved one1 and we notice more what our enemies do amiss1 we ought not to let either our joy at their faults or our grief at their success be idle1 but in either case we ought to reflect1 how we may become better than them by avoiding their errors1 and by imitating their virtues not come short of them4 #dig ,so ,pliny1 viii4 #hc3 ,in ,creta ,insula non vulpes ursive1 atque omnino millum maleficum animal praeter phalangium4 #dih ,see the same remark of ,chilo1 ,on ,abundance of ,friends1 ,sec4 vi4 #dii ,oeconom4 i4 #ae4 #ejj ,a treatise of ,plutarch still extant4 #eja ,a line from a lost ,satyric ,play of ,a,eschylus1 called ,prometheus ,purphoros4 #ejb ,so fire is called ,greek3 pantechnon in ,a,eschylus1 ,prometheus ,desmotes1 #g4 #ejc ,compare ,seneca1 ,de ,animi ,tranquillitate1 cap4 xiii43 ,zeno noster cum omnia sua audiret submersa1 ,jubet1 inquit1 me fortuna expeditius philosophari4 #ejd ,see ,horace1 ,epistles1 i4 ,i4 #bh2 ,pausanias1 iv4 #b4 #eje ,see ,plautus1 ,trinummus1 #bje-baa4 #ejf ,homer1 ,iliad1 i4 #bee4 #ejg ,literally the artists of ,dionysus4 ,we know what they were from our author's ,quaestiones ,romanae1 ,sec4 #ajg3 ,greek3 dia ti tous peri ton ,dionuson technitas histrionas ,rhomaioi kalousin2 #ejh ,compare ,de ,audiendis ,poetis1 ,sec4 iv4 #eji ,a,eschylus1 ,septem contra ,thebas1 #eic1 #eid4 #eaj ,pindar1 ,fragm4 #bec4 #eaa ,demosthenes1 ,de ,falsa ,legatione1 p4 #djf4 #eab ,euripides1 ,orestes1 #bea4 #eac ,a line from ,euripides4 ,quoted also ,de ,adulatore et ,amico1 ,sec4 xxxii4 #ead ,compare ,de ,audiendo1 ,sec4vi4 ,see also ,horace1 ,satires1 i1 #d4 #acf1 #acg4 #eae ,the story is somewhat differently told1 ,quaest4 ,conviv41 ,lib4 ii4 ,sec4 ix4 #eaf ,from a lost play of ,euripides4 #eag ,in some lost play4 ,compare ,hesiod1 ,works and ,days1 #gai-gba2 ,terence1 ,andria1 #ibj4 #eah ,the sentiment is assigned to ,diogenes twice elsewhere by our author1 namely1 ,how ,one may be aware of one's ,progress in ,virtue1 ,sec4 xi41 and ,how ,one may discern a ,flatterer from a ,friend1 ,sec4 xxxvi4 #eai ,see ,propertius1 ii4 #a4 #fc1 #fd2 ,ovid1 ,metamorphoses1 xii4 #aab2 xiii4 #aga2 ,tristia1 v4 #b4 #ae1 #af2 ,remedia ,amoris1 #dg1 #dh2 ,erasmus1 ,adagia1 p4 #bba4 #ebj ,jason ,pheraeus cognomine ,prometheus dictus est4 ,vide ,ciceronem1 ',nat4 ,deor4' iii4 #bi2 ,plinium1 vii4 #ea2 ,valerium ,maximum1 i4 #h1 ,extem4 #f4--,wytttenbach4 #eba ,she was a ,vestal ,virgin4 ,see ,livy1 iv4 #dd4 #ebb ,see ,thucydides1 i4 #ace1 #acf4 #ebc ,from a lost play of ,euripides4 ,compare the proverb1 ,greek3 pathemata mathemata4 #ebd ,laws1 v4 p4 #gca ,e4 #ebe ,told again ,reg4 et ,imperator4 ,apophthegm41 p4 #age ,b4 #ebf ,a favourite image of ,homer1 employed ,iliad1 iv4 #cej2 xiv4 #hc2 ,odyssey1 i4 #fd2 xxiii4 #gj4 #ebg ,laws1 xi4 p4 #ice ,a4 ,quoted again ,on ,talkativeness1 ,sec4 vii4 #ebh ,see ,pausanias1 v4 #ad4 #ebi ,from a ,fragment of ,pindar4 #ecj ,see ,suetonius1 ,divus ,julius1 #ge3 ,sed et statuas ,l4 ,sullae atque ,pompeii a plebe disjectas reposuit4 #eca ,compare our author1 ,quaestiones ,convivalium1 viii4 p4 #gbi ,e4 #ecb ,no doubt in the interest of the defendant4 ,see our author1 ,cato ,minor1 p4 #gfi ,b4 #ecc ,a ,greek proverb1 see ,erasmus1 ,adagia1 p4 #iba4 #ecd ,so ,cicero1 ,nat4 ,deor4 ii4 #ef3 ,in aedibus architecti avertunt ab oculis naribusque dominorum ea quae profluentia necessario taetri essent aliquid habitura4 #ece ,works and ,days1 #bc-bf4 ,our ,two of a trade seldom agree4 #ecf ,compare ,how ,one may be aware of one's ,progress in ,virtue1 ,sec4 xiv4 #ecg ,for as the ,english proverb says1 ,hatred is blind as well as love4 #ech ,laws1 v4 p4 #gbh ,a4 #eci ,quoted more fully ,how ,one may be aware of one's ,progress in ,virtue1 ,sec4 vi4 #edj ,laws1 v4 p4 #gca ,e4 ,see also above1 ,sec4 vii4 ,,on ,,talkativeness4#eda ,sec4 ,i4 ,philosophy finds talkativeness a disease very difficult and hard to cure4 ,for its remedy1 conversation1 requires hearers3 but talkative people hear nobody1 for they are ever prating4 ,and the first evil this inability to keep silence produces is an inability to listen4 ,it is a self-chosen deafness of people who1 ,i take it1 blame nature for giving us one tongue and two ears4 ,if then the following advice of ,euripides to a foolish hearer was good1 ,i cannot fill one that can nought retain1 ,pumping up wise words for an unwise man2 one might more justly say to a talkative man1 or rather about a talkative man1 ,i cannot fill one that will nothing take1 ,pumping up wise words for an unwise man2 or rather deluging with words one that talks to those who don't listen1 and listens not to those who talk4 ,even if he does listen for a short time1 talkativeness hurries off what is said like the retiring sea1 and anon brings it up again multiplied with the approaching tide4 ,the portico at ,olympia that returns many echoes to one utterance is called seven-voiced1#edb and if the slightest utterance catches the ear of talkativeness1 it at once echoes it all round1 ,moving the mind's chords all unmoved before4#edc ,for their ears can certainly have no passages leading to the brain but only to the tongue4 ,and so while other people retain what they hear1 talkative people lose it altogether1 and1 being empty-headed1 they resemble empty vessels1 and go about making much noise4#edd ,sec4 ,,ii4 ,if however it seems that no attempt at cure has been left untried1 let us say to the talkative person1 ,be silent1 boy2 silence has great advantages2 two of the first and foremost of which are hearing and being heard1 neither of which can happen to talkative people1 for however they desire either so unhappy are they that they must desist from it4 ,for in all other diseases of the soul1 as love of money1 love of glory1 or love of pleasure1 people at any rate attain the desired object3 but it is the cruel fate of talkative people to desire hearers but not to get them1 for everyone flees from them with headlong speed2 and if people are sitting or walking about in any public place1#ede and see one coming they quickly pass the word to one another to shift quarters4 ,and as when there is dead silence in any assembly they say ,hermes has joined the company1 so when any prater joins some drinking party or social gathering of friends1 all are silent1 not wishing to give him a chance to break in1 and if he uninvited begin to open his mouth1 they all1 like before a storm at sea1 when ,boreas is blowing a gale round some headland1 foreseeing tossing about and nausea1 disperse4 ,and so it is their destiny to find neither willing table-companions1 nor messmates when they are travelling by land or by sea1 but only such as cannot help themselves2 for such a fellow is always at you1 plucking hold of your clothes or chin1 or giving you a dig in the ribs with his elbow4 ,most valuable are the feet in such a conjuncture1 according to ,archilochus1 nay according to the wise ,aristotle himself4 ,for he being bothered with a talkative fellow1 and wearied out with his absurd tales1 and his frequent question1 ,is not this wonderful1 ,aristotle8 ,not at all1 said he1 but it is wonderful that anyone with a pair of legs stops here to listen to you4 ,and to another such fellow1 who said after a long rigmarole1 ,did ,i weary you1 philosopher1 by my chatter8 ,not you1 by ,zeus1 said he1 for ,i paid no attention to you4 ,for even if talkative people force you to listen1#edf the mind can give them only its outward ears to deluge1 while it unfolds and pursues some other thoughts within2 so they find neither hearers to attend to them1 nor credit them4 ,they say those that are prone to ,venus are commonly barren3 so the prating of talkative people is ineffectual and fruitless4 ,sec4 ,,iii4 ,and yet nature has fenced and barricaded in us nothing so much as the tongue1 having put the teeth before it as a barrier1 so that if1 when reason holds tight her glossy reins1#edg it hearken not1 nor keep within bounds1 we may check its intemperance1 biting it till the blood comes4 ,for ,euripides tells us that1 not from unbolted houses or store-rooms1 but from unbridled mouths the end is misfortune4#edh ,but those persons who think that houses without doors and open purses are no good to their possessors1 and yet keep their mouths open and unshut1 and allow their speech to flow continually like the waves of the ,euxine1#edi seem to regard speech as of less value than anything4 ,and so they never get believed1 though credit is the aim of every speech2 for to inspire belief in one's hearers is the proper end of speech1 but praters are disbelieved even when they tell the truth4 ,for as corn stowed away in a granary is found to be larger in quantity but inferior in quality1 so the speech of a talkative man is increased by a large addition of falsehood1 which destroys his credit4 ,sec4 ,,iv4 ,then again every man of modesty and propriety would avoid drunkenness1 for anger is next door neighbour to madness as some think1#eej but drunkenness lives in the same house3 or rather drunkenness is madness1 more short-lived indeed1 but more potent also through volition1 for it is self-chosen4 ,nor is drunkenness censured for anything so much as its intemperate and endless talk4 ,wine makes a prudent man begin to sing1 ,and gently laugh1 and even makes him dance4#eea ,and yet there is no harm in all this1 in singing and laughing and dancing4 ,but the poet adds-- ,and it compels to say what's best unsaid4#eeb ,this is indeed dreadful and dangerous4 ,and perhaps the poet in this passage has solved that problem of the philosophers1 and stated the difference between being under the influence of wine and being drunk1 mirth being the condition of the former1 foolish talk of the latter4 ,for as the proverb tells us1 ,what is in the heart of the sober is on the tongue of the drunken4#eec ,and so ,bias1 being silent at a drinking bout1 and jeered at by some young man in the company as stupid1 replied1 ,what fool could hold his tongue in liquor8 ,and at ,athens a certain person gave an entertainment to the king's ambassadors1 and at their desire contrived to get the philosophers there too1 and as they were all talking together and comparing ideas1 and ,zeno alone was silent1 the strangers greeted him and pledged him1 and said1 ,what are we to tell the king about you1 ,zeno8 ,and he replied1 ,nothing1 but that there is an old man at ,athens that can hold his tongue at a drinking bout4 ,so profound and mysterious and sober is silence1 while drunkenness is talkative3 for it is void of sense and understanding1 and so is loquacious4 ,and so the philosophers define drunkenness to be silly talk in wine4 ,drinking therefore is not censured1 if silence go with it1 but foolish prating turns being under the influence of wine into drunkenness4 ,and the drunken man prates only in his cups2 but the talkative man prates everywhere1 in the market-place1 in the theatre1 out walking1 by night and by day4 ,if he is your doctor1 he is more trouble to you than your disease3 if he is on board ship with you1 he disgusts you more than sea-sickness2 if he praises you1 he is more fulsome than blame4 ,it is more pleasure associating with bad men who have tact than with good men who prate4 ,nestor indeed in ,sophocles' ,play1 trying by his words to soothe exasperated ,ajax1 said to him mildly1 ,i blame you not1 for though your words are bad1 ,your acts are good3 but we cannot feel so to the talkative man1 for his want of tact in words destroys and undoes all the grace of his actions4 ,sec4 ,v4 ,lysias wrote a defence for some accused person1 and gave it him1 and he read it several times1 and came to ,lysias in great dejection and said1 ,when ,i first perused this defence1 it seemed to me wonderful1 but when ,i read it a second and third time1 it seemed altogether dull and ineffective4 ,then ,lysias laughed1 and said1 ,what then8 ,are you going to read it more than once to the jury8 ,and yet do but consider the persuasiveness and grace of ,lysias' style2#eed for he ,i say was a great favourite with the dark-haired ,muses4#eee ,and of the things which have been said of ,homer the truest is that he alone of all poets has survived the fastidiousness of mankind1 as being ever new and still at his acme as regards giving pleasure1 and yet saying and proclaiming about himself1 ,i hate to spin out a plain tale over and over again1#eef he avoids and fears that satiety which lies in ambush for every narrative1 and takes the hearer from one subject to another1 and relieves by novelty the possibility of being surfeited4 ,but the talkative worry one's ears to death with their tautologies1 as people scribble the same things over and over again on palimpsests4#eeg ,sec4 ,,vi4 ,let us remind them then first of this1 that just as in the case of wine1 which was intended for pleasure and mirth1 those who compel people to drink it neat and in large quantities bring some into a disgusting condition of drunkenness1 so with speech1 which is the pleasantest social tie amongst mankind1 those who make a bad and ill-advised use of it render it unpleasing and unfit for company1 paining those whom they think to gratify1 and become a laughing-stock to those who they think admire them1 and objectionable to those who they think love them4 ,as then he cannot be a favourite of the goddess who with ,aphrodite's charmed girdle#eeh repels and drives away those who associate with him1 so he who with his speech bores and disgusts one is without either taste or refinement4 ,sec4 ,,vii4 ,of all other passions and disorders some are dangerous1 some hateful1 some ridiculous1 but in talkativeness all these elements are combined4 ,for praters are jeered at for their commonplaces1 and hated when they bring bad news1 and run into danger when they reveal secrets4 ,and so ,anacharsis1 when he was feasted by ,solon and lay down to sleep1 and was observed with his left hand on his private parts1 and his right hand on his mouth1 for he thought his tongue needed the stronger restraint1 was right in his opinion4 ,for it would be difficult to find as many men who have been ruined by venereal excesses as cities and leading states that have been undone by the utterance of a secret4 ,when ,sulla was besieging ,athens1 and had no time to waste there1 for he had other fish to fry1#eei as ,mithridates was ravaging ,asia1 and the party of ,marius was again in power at ,rome1 some old men in a barber's shop happened to observe to one another that the ,heptachalcon was not well guarded1 and that their city ran a great risk of being captured at that point1 and some spies who overheard this conversation reported it to ,sulla4 ,and he at once marched up his forces1 and about midnight entered the city with his army1 and all but rased it to the ground1 and filled it with slaughter and dead bodies1 insomuch that the ,ceramicus ran with blood3 and he was thus savage against the ,athenians for their words rather than their deeds1 for they had spoken ill of him and his wife ,metella1 jumping on to the walls and calling out in a jeering way1 ,sulla is a mulberry bestrewn with barley meal1 and much similar banter4 ,thus they drew down upon themselves for words1 which1 as ,plato#efj says1 are a very small matter1 a very heavy punishment4#efa ,the prating of one man also prevented ,rome from becoming free by the removal of ,nero4 ,for it was only the night before the tyrant was to be murdered1 and all preparations had been made1 when he that was to do the deed going to the theatre1 and seeing someone in chains near the doors who was about to be taken before ,nero1 and was bewailing his sad fortune1 went up close to him and whispered1 ,pray only1 good sir1 that to-day may pass by1 to-morrow you will owe me many thanks4 ,he guessing the meaning of the riddle1 and thinking1 ,i take it1 he is a fool who gives up what is in his hand for a remote contingency1#efb preferred certain to honourable safety4 ,for he informed ,nero of what the man had said1 and he was immediately arrested1 and torture1 and fire1 and scourging were applied to him1 who denied now in his necessity what before he had divulged without necessity4 ,sec4 ,,viii4 ,zeno the philosopher1#efc that he might not against his will divulge any secrets when put to the torture1 bit off his tongue1 and spit it at the tyrant4 ,famous also was the reward which ,leaena had for her taciturnity4#efd ,she was the mistress of ,harmodius and ,aristogiton1 and1 although a woman1 participated in their hopes of success in the conspiracy against the tyrants3 for she had revelled in the glorious cup of love1 and had been initiated in their secrets through the god4 ,when then they had failed in their attempt and been put to death1 and she was examined and bidden to reveal the names of the other conspirators1 she refused to do so1 and held out to the end1 showing that those famous men in loving such a one as her had done nothing unworthy of them4 ,and the ,athenians erected to her memory a bronze lioness without a tongue1 and placed it near the entrance to the ,acropolis1 signifying her dauntless courage by the nobleness of that animal1 and by its being without a tongue her silence and fidelity4 ,for no spoken word has done as much good as many unspoken ones4 ,for at some future day we can give utterance if we like to what has been not said1 but a word once spoken cannot be recalled1 but flies about and runs all round the world4 ,and this is the reason1 ,i take it1 why men teach us to speak1 but the gods teach us to be silent1 silence being enjoined on us in the mysteries and in all religious rites4 ,thus ,homer has described the most eloquent ,odysseus1 and ,telemachus1 and ,penelope1 and the nurse1 as all remarkable for their taciturnity4 ,you remember the nurse saying1 ,i'll keep it close as heart of oak or steel4#efe ,and ,odysseus sitting by ,penelope1 ,though in his heart he pitied her sad grief1 ,his eyes like horn or steel impassive stood ,within their lids1 and craft his tears repressed4#eff ,so great control had he over all his body1 and so much were all his members under the sway and rule of reason1 that he commanded his eyes not to weep1 his tongue not to speak1 and his heart not to tremble or quake4#efg ,so calm and passive did his heart remain1#efh reason penetrating even to the irrational instincts1 and making spirit and blood obedient and docile to it4 ,such also were most of his companions1 for though they were dashed to the ground and dragged along by the ,cyclops1 they said not a word about ,odysseus1 nor did they show the stake of wood that had been put into the fire and prepared to put out ,polyphemus' eye1 but they would rather have been eaten alive than divulge secrets1 such wonderful self-control and fidelity had they4#efi ,and so it was not amiss of ,pittacus1 when the king of ,egypt sent him a victim1 and bade him take from it the best and worst piece of it1 to pull out the tongue and send that to the king1 as being the instrument of the greatest blessings and withal the greatest mischiefs4 ,sec4 ,,ix4 ,so ,ino in ,euripides1 speaking plainly about herself1 says she knows how to be silent when she should1 and to speak when speech is safe4#egj ,for those who have enjoyed a truly noble and royal education learn first to be silent and then to speak4 ,so the famous king ,antigonus1 when his son asked him1 ,when are we going to shift our quarters8 answered1 ,are you afraid that you only will not hear the trumpet8 ,was he afraid then to entrust a secret to him1 to whom he intended one day to leave his kingdom8 ,nay rather1 it was to teach him to be close and guarded on such matters4 ,metellus#ega also1 the well-known veteran1 when questioned somewhat similarly about an expedition1 said1 ,if ,i thought my coat knew the secret1 ,i would strip it off and throw it into the fire4 ,and ,eumenes1 when he heard that ,craterus was marching against him1 told none of his friends1 but pretended that it was ,neoptolemus2 for his soldiers despised ,neoptolemus1 but they admired the glory and loved the virtue of ,craterus2 and no one but ,eumenes knew the truth1 and they engaged and were victorious1 and unwittingly killed ,craterus1 and only recognized his dead body4 ,so great a part did silence play in the battle1 concealing the name of the enemy's general3 so that ,eumenes' friends marvelled more than found fault at his not having told them the truth4 ,and if anyone should receive blame in such a case1 it is better to be censured when one has done well by keeping one's counsel1 rather than to have to accuse others through having come to grief by trusting them4 ,sec4 ,x4 ,but1 generally speaking1 who has the right to blame the person who has not kept his secret8 ,for if it was not to be known1 it was not well to tell another person of it at all1 and if you divulged your secret yourself and expected another person to keep it1 you had more faith in another than in yourself4 ,and so should he be such another as yourself you are deservedly undone1 and should he be a better man than yourself1 your safety is more than you could have reckoned on1 as it involved finding a man more to be trusted than yourself4 ,but you will say1 ,he is my friend4 ,yes1 but he has another friend1 whom he reposes confidence in as much as you do in your friend1 and that other friend has one of his own1 and so on1 so that the secret spreads in many quarters from inability to keep it close in one4 ,for as the unit never deviates from its orbit1 but 7as its name signifies7 always remains one1 but the number two contains within it the seeds of infinity1 for when it departs from itself it becomes plurality at once by doubling1 so speech confined in one person's breast is truly secret1 but if it be communicated to another it soon gets noised abroad4 ,and so ,homer calls words winged1 for as he that lets a bird go from his hands cannot easily get it back again1 so he that lets a word go from his mouth cannot catch or stop it1 but it is borne along whirling on swift wings1 and dispersed from one person to another4 ,when a ship scuds before the gale the mariners can stop it1 or at least check its course with cables and anchors1 but when the spoken word once sails out of harbour1 so to speak1 there is no roadstead or anchorage for it1 but borne along with much noise and echo it dashes its utterer on the rocks1 and brings him into imminent danger of shipwreck1 ,as one might set on fire ,ida's woods ,with a small torch1 so what one tells one person ,is soon the property of all the citizens4#egb ,sec4 ,,xi4 ,the ,roman ,senate had been discussing for several days a secret matter1 and there was much doubt and suspicion about it4 ,and one of the senator's wives1 discreet in other matters but a very woman in curiosity1 pressed her husband close1 and entreated him to tell her what the secret was2 she vowed and swore she would not divulge it1 and did not refrain from shedding tears at her not being trusted4 ,and he1 nothing loth to convince her of her folly1 said1 ,your importunity1 wife1 has prevailed1 listen to a dreadful and portentous matter4 ,it has been told us by the priests that a lark has been seen flying in the air with a golden helmet and spear3 it is this portent that we are considering and discussing with the augurs1 as to whether it be a good or bad omen4 ,but say nothing about it4 ,having said these words he went into the ,forum4 ,but his wife seized on the very first of her maids that entered the room1 and smote her breast1 and tore her hair1 and said1 ,alas6 for my husband and country6 ,what will become of us8 wishing and teaching her maid to say1 ,whatever's up8 ,so when she inquired she told her all about it1 adding that refrain common to all praters1 ,tell no one a word about it4 ,the maid however had scarce left her mistress when she told one of her fellow-servants who was doing little or nothing1 and she told her lover who happened to call at that moment4 ,so the news spread to the ,forum so quickly that it got the start of its original author1 and one of his friends meeting him said1 ,have you only just left your house8 ,only just1 he replied4 ,didn't you hear the news8 said his friend4 ,what news8 said he4 ,why1 that a lark has been seen flying in the air with a golden helmet and spear1 and the ,senate are met to discuss the portent4 ,and he smiled and said to himself1 ,you are quick1 wife1 for the tale to get before me to the ,forum6 ,then meeting some of the ,senators he disabused them of their panic4 ,but to punish his wife1 he said when he got home1 ,you have undone me1 wife3 for the secret has got abroad from my house1 so that ,i must be an exile from my country for your inability to keep a secret4 ,and on her trying to deny it1 and saying1 ,were there not three hundred ,senators that heard of it as well as you8 ,might not one of them have divulged it8 he replied1 ,stuff o' your three hundred6 ,it was at your importunity that ,i invented the story1 to put you to the test6 ,this fellow tested his wife warily and cunningly1 as one pours water1 and not wine or oil1 into a leaky vessel4 ,and ,fabius1#egc the friend of ,augustus1 hearing the ,emperor in his old age mourning over the extinction of his family1 how two of his daughter ,julia's sons were dead1 and how ,posthumus ,agrippa1 the only remaining one1 was in exile through false accusation1#egd and how he was compelled to put his wife's son#ege into the succession to the ,empire1 though he pitied ,agrippa and had half a mind to recall him from banishment1 repeated the ,emperor's words to his wife1 and she to ,livia4#egf ,and ,livia bitterly upbraided ,augustus1 if he meant recalling his grandson1 for not having done so long ago1 instead of bringing her into hatred and hostility with the heir to the ,empire4 ,when ,fabius came in the morning as usual into the ,emperor's presence1 and said1 ,hail1 ,caesar6 the ,emperor replied1 ,farewell1#egg ,fabius4 ,and he understanding the meaning of this straightway went home1 and sent for his wife1 and said1 ,the ,emperor knows that ,i have not kept his secret1 so ,i shall kill myself4 ,and his wife replied1 ,you have deserved your fate1 since having been married to me so long you did not remember and guard against my incontinence of speech1 but suffer me to kill myself first4 ,so saying she took his sword1 and slew herself first4 ,sec4 ,,xii4 ,that was a good answer therefore that the comic poet ,philippides made to king ,lysimachus1 who greeted him kindly1 and said to him1#egh ,what shall ,i give you of all my possessions8 ,whatever you like1 ,o king1 except your secrets4 ,and talkativeness has another plague attached to it1 even curiosity3 for praters wish to hear much that they may have much to say1 and most of all do they gad about to investigate and pry into secrets and hidden things1 providing as it were an antiquated stock of rubbish#egi for their twaddle1 in fine like children who cannot#ehj hold ice in their hands1 and yet are unwilling to let it go1#eha or rather taking secrets to their bosoms and embracing them as if they were so many serpents1 that they cannot control1 but are sure to be gnawed to death by4 ,they say that garfish and vipers burst in giving life to their young1 so secrets by coming out ruin and destroy those who cannot keep them4 ,seleucus ,callinicus having lost his army and all his forces in a battle against the ,galati1 threw off his diadem1 and fled on a swift horse with an escort of three or four of his men a long day's journey by bypaths and out-of-the-way tracks1 till faint and famishing for want of food he drew rein at a small farmhouse1 where by chance he found the master at home1 and asked for some bread and water4 ,and he supplied him liberally and courteously not only with what he asked for but with whatever else was on the farm1 and recognized the king1 and being very joyful at this opportunity of ministering to the king's necessities1 he could not contain himself1 nor dissemble like the king who wished to be incognito1 but he accompanied him to the road1 and on parting from him1 said1 ,farewell1 king ,seleucus4 ,and he stretching out his right hand1 and drawing the man to him as if he was going to kiss him1 gave a sign to one of his escort to draw his sword and cut the man's head off2 ,and at his word the head roll'd in the dust4#ehb ,whereas if he had been silent then1 and kept his counsel for a time1 as the king afterwards became prosperous and great1 he would have received1 ,i take it1 greater favour for his silence than for his hospitality4 ,and yet he had ,i admit some excuse for his want of reticence1 namely hope and joy4 ,sec4 ,,xiii4 ,but most talkative people have no excuse for ruining themselves4 ,as for example in a barber's shop one day there was some conversation about the tyranny of ,dionysius1 that it was as hard as adamant and invincible1 and the barber laughed and said1 ,fancy your saying this to me1 who have my razor at his throat most days6 ,and ,dionysius hearing this had him crucified4 ,barbers indeed are generally a talkative race1 for people fond of prating flock to them and sit in their shops1 so that they pick up the habit from their customers4 ,it was a witty answer therefore of king ,archelaus1#ehc when a talkative barber put the towel round his neck1 and asked him1 ,how shall ,i shave you1 ,o king8 ,silently1 said the monarch4 ,it was a barber that first spread the news of the great reverse of the ,athenians in ,sicily1 having heard of it at the ,piraeus from a slave that had escaped from the island4 ,he at once left his shop1 and ran into the city at full speed1 that no one else should reap the fame1 and he come in the second1#ehd of carrying the news into the town4 ,and an uproar arising1 as was only to be expected1 the people assembled in the ecclesia1 and began to investigate the origin of the rumour4 ,so the barber was dragged up and questioned1 but knew not the person's name who had told him1 so was obliged to refer its origin to an anonymous and unknown person4 ,then anger filled the theatre1 and the multitude cried out1 ,torture the cursed fellow1 put him to the rack3 he has fabricated and concocted this news3 who else heard it8 who credits it8 ,the wheel was brought1 the poor fellow stretched on it4 ,meantime those came up who had brought the news1 who had escaped from the carnage in ,sicily4 ,then all the multitude dispersed to weep over their private sorrows1 and abandoned the poor barber1 who remained fastened to the wheel4 ,and when released late in the evening he actually asked the executioner1 if they had heard how ,nicias the ,general was slain4 ,so invincible and incorrigible a vice does habit make talkativeness to be4 ,sec4 ,,xiv4 ,and yet1 as those that drink bitter and strong-smelling physic are disgusted even with the cups they drink it out of1 so those that bring evil tidings are disliked and hated by their hearers4 ,wittily therefore has ,sophocles described the conversation between ,creon and the guard4 ,g4 ,is't in your ears or in your mind you're grieved8 ,c4 ,why do you thus define the seat of grief8 ,g4 ,the doer pains your mind1 but ,i your ears4#ehe ,however those that tell the tale grieve us as well as those that did the deed3 and yet there is no means of checking or controlling the running tongue4 ,at ,lacedaemon the temple of ,athene ,chalcioecus#ehf was broken into1 and an empty flagon was observed lying on the ground inside1 and a great concourse of people came up and discussed the matter4 ,and one of the company said1 ,if you will allow me1 ,i will tell you what ,i think about this flagon4 ,i cannot help being of opinion that these sacrilegious wretches drank hemlock1 and brought wine with them1 before commencing their nefarious and dangerous work3 that so1 if they should fail to be detected1 they might depart in safety1 drinking the wine neat as an antidote to the hemlock3 whereas should they be caught in the act1 before they were put to the torture they would die of the poison easily and painlessly4 ,when he had uttered these words1 the idea seemed so ingenious and farfetched that it looked as if it could not emanate from fancy1 but only from knowledge of the real facts4 ,so the crowd surrounded this man1 and asked him one after the other1 ,who are you8 ,who knows you8 ,how come you to know all this8 ,and at last he was convicted in this way1 and confessed that he was one of those that had committed the sacrilege4 ,and were not the murderers of ,ibycus similarly captured8 ,they were sitting in the theatre1 and some cranes flew over their heads1 and they laughed and whispered to one another1 ,behold the avengers of ,ibycus4 ,and this being overheard by some who sat near1 as ,ibycus had now been some time missing and inquired after1 they laid hold of this remark1 and reported it to the magistrates4 ,and so they were convicted and dragged off to punishment1 being brought to justice not by the cranes but by their own inability to hold their tongues1 being compelled by some ,fury or ,vengeance as it were to divulge the murder4#ehg ,for as in the body there is an attraction to sore and suffering parts from neighbouring parts1 so the tongue of talkative persons1 ever suffering from inflammation and a throbbing pulse1 attracts and draws to it secret and hidden things4 ,and so the tongue ought to be fenced in1 and have reason ever before it1 as a bulwark1 to prevent its tripping3 that we may not seem to be more silly than geese1 of whom it is said that1 when they fly from ,cilicia over ,mt4 ,taurus which swarms with eagles1 they carry in their mouths a large stone1 which they employ as a gag or bridle for their scream1 and so they cross over by night unobserved4 ,sec4 ,,xv4 ,now if anyone were to ask who is the worst and most abandoned man1 no one would pass over the traitor1 or mention anyone else4 ,it was as the reward of treason that ,euthycrates roofed his house with ,macedonian wood1 as ,demosthenes tells us2 and that ,philocrates got a large sum of money1 and spent it on women and fish2 and it was for betraying ,eretria that ,euphorbus and ,philagrus got an estate from king ,philip4 ,but the talkative man is an unhired and officious traitor1 not of horses#ehh or walls1 but of secrets which he divulges in the law courts1 in factions1 in party-strife1 no one thanking him for his pains2 but should anyone listen to him he thinks he is the obliged party4 ,so that what was said to a man who rashly and indiscriminately squandered away all his means and bestowed them on others1 ,it is not kindness in you but disease1 ,this itch for giving1#ehi is appropriate also to the prater1 ,you don't communicate to us all this out of friendship or goodwill1 but it is a disease in you1 this itch for talking and prating4 ,sec4 ,,xvi4 ,but all this must not be looked upon merely as an indictment against talkativeness1 but an attempt to cure it3 for we overcome the passions by judgement and practice1 but judgement is the first step4 ,for no one is wont to shun1 and eradicate from his soul1 what he does not dislike4 ,and we dislike the passions only when we discern by reason the harm and shame that results to us by indulging them4 ,as we see every day in the case of talkative people3 if they wish to be loved1 they are hated2 if they desire to please1 they bore2 when they think they are admired1 they are really laughed at2 they spend1 and get no gain from so doing2 they injure their friends1 benefit their enemies1 and ruin themselves4 ,so that the first cure and remedy of this disorder will be to reckon up the shame and trouble that results from it4 ,sec4 ,,xvii4 ,in the next place we must consider the opposite virtue to talkativeness1 always listening to and having on our lips the encomiums passed upon reserve1 and remembering the decorum sanctity and mysterious power of silence1 and ever bearing in mind that terse and brief speakers1 who put the maximum of matter into the minimum of words1 are more admired and esteemed and thought wiser#eij than unbridled windbags4 ,and so ,plato#eia praises1 and compares to clever javelin-men1 such as speak tersely1 compressedly1 and concisely4 ,and ,lycurgus by using his citizens from boyhood to silence taught them to perfection their brevity and terseness4 ,for as the ,celtiberians make steel of iron only after digging down deep in the soil1 and carefully separating the iron ore1 so ,laconian oratory has no rind1#eib but by the removal of all superfluous matter goes home straight to the point like steel4 ,for its sententiousness1#eic and pointed suppleness in repartee1 comes from the habit of silence4 ,and we ought to quote such pointed sayings especially to talkative people1 such neatness and vigour have they1 as1 for example1 what the ,lacedaemonians said to ,philip1 ,remember ,dionysius at ,corinth4#eid ,and again1 when ,philip wrote to them1 ,if ,i invade ,laconia1 ,i will drive you all out of house and home1 they only wrote back1 ,if4 ,and when king ,demetrius was indignant and cried out1 ,the ,lacedaemonians have only sent me one ambassador1 the ambassador was not frightened but said1 ,yes1 one to one man4 ,certainly among the ancients men of few words were admired4 ,so the ,amphictyones did not write extracts from the ,iliad or ,odyssey1 or the ,paeans of ,pindar1 in the temple of ,pythian ,apollo at ,delphi1 but ,know thyself1 ,not too much of anything1#eie and ,be a surety1 trouble is near2#eif so much did they admire compactness and simplicity of speech1 combining brevity with shrewdness of mind4 ,and is not the god himself short and concise in his oracles8 ,is he not called ,loxias1#eig because he prefers ambiguity to longwindedness8 ,and are not those who express their meaning by signs without words wonderfully praised and admired8 ,as ,heraclitus1 when some of the citizens asked him to give them his opinion about concord1 got on the platform1 and took a cup of cold water1 and put some barley-meal in it1 and stirred it up with penny-royal1 thus showing them that it is being content with anything1 and not needing costly dainties1 that keeps cities in peace and concord4 ,scilurus1 the king of the ,scythians1 left eighty sons1 and on his death-bed asked for a bundle of sticks1 and bade his sons break it when it was tied together1 and when they could not1 he took the sticks one by one and easily broke them all up3 thus showing them that their harmony and concord would make them strong and hard to overthrow1 while dissension would make them feeble and insecure4 ,sec4 ,,xviii4 ,if then anyone were continually to recollect and repeat these or similar terse sayings1 he would probably cease to be pleased with idle talk4 ,as for myself1 when ,i consider of what importance it is to attend to reason1 and to keep to one's purpose1 ,i confess ,i am quite put out of countenance by the example of the slave of ,pupius ,piso the orator4 ,he1 not wishing to be annoyed by their prating1 ordered his slaves merely to answer his questions1 and not say a word more4 ,on one occasion wishing to pay honour to ,clodius who was then in power1 he ordered him to be invited to his house1 and provided for him no doubt a sumptuous entertainment4 ,at the time fixed all the guests were present except ,clodius1 for whom they waited1 and the host frequently sent the slave who used to invite guests to see if he was coming1 but when evening came1 and he was now quite despaired of1 he said to his slave1 ,did you not invite him8 ,certainly1 said the slave4 ,why then has he not come8 said the master4 ,because he declined1 said the slave4 ,why then did you not tell me of it at once8 said the master4 ,because you never asked me1 said the slave4 ,this was a ,roman slave4 ,but an ,athenian slave while digging will tell his master on what terms peace was made4 ,so great is the force of habit in all matters4 ,and of it we will now speak4 ,sec4 ,,xix4 ,for it is not by applying bit or bridle that we can restrain the talkative person1 we must master the disease by habit4 ,in the first place then1 when you are in company and questions are going round1 accustom yourself not to speak till all the rest have declined giving an answer4 ,for as ,sophocles says1 counsel is not like a race2 no more are question and answer4 ,for in a race the victory belongs to him who gets in first1 but in company1 if anyone has given a satisfactory answer1 it is sufficient by assenting and agreeing to his view to get the reputation of being a pleasant fellow2 and if no satisfactory answer is given1 then to enlighten ignorance and supply the necessary information is well-timed and does not excite envy4 ,but let us be especially on our guard that1 if anyone else is asked a question1 we do not ourselves anticipate and intercept him in giving an answer4 ,it is indeed perhaps nowhere good form1 if another is asked a favour1 to push him aside and undertake to grant it ourselves2 for we shall seem so to upbraid two people at once1 the one who was asked as not able to grant the favour1 and the other as not knowing how to ask in the right quarter4 ,but especially insulting is such forwardness and impetuosity in answering questions4 ,for he that anticipates by his own answer the person that was asked the question seems to say1 ,what is the good of asking him8 ,what does he know about it8 ,in my presence nobody else ought to be asked about these matters4 ,and yet we often put questions to people1 not so much because we want an answer1 as to elicit from them conversation and friendly feeling1 and from a wish to fit them for company1 as ,socrates drew out ,theaetetus and ,charmides4 ,for it is all one to run up and kiss one who wishes to be kissed by another1 or to divert to oneself the attention that he was bestowing on another1 as to intercept another person's answers1 and to transfer people's ears1 and force their attention1 and fix them on oneself2 when1 even if he that was asked declines to give an answer1 it will be well to hold oneself in reserve1 and only to meet the question modestly when one's turn comes1 so framing one's answer as to seem to oblige the person who asked the question1 and as if one had been appealed to for an answer by the other4 ,for if people are asked questions and cannot give a satisfactory answer they are with justice excused2 but he who without being asked undertakes to answer a question1 and anticipates another1 is disagreeable even if he succeeds1 while1 if his answer is unsatisfactory1 he is ridiculed by all the company1 and his failure is a source of the liveliest satisfaction to them4 ,sec4 ,,xx4 ,the next thing to practise oneself to in answering the questions put to one1--a point to which the talkative person ought to pay the greatest attention1--is not through inadvertence to give serious answers to people who only challenge you to talk in fun and sport4 ,for some people concoct questions not for real information1 but simply for amusement and to pass the time away1 and propound them to talkative people1 just to have them on4 ,against this we must be on our guard1 and not rush into conversation too hastily1 or as if we were obliged for the chance1 but we must consider the character of the inquirer and his purpose4 ,when it seems that he really desires information1 we should accustom ourselves to pause1 and interpose some interval between the question and answer2 during which time the questioner can add anything if he chooses1 and the other can reflect on his answer1 and not be in too great a hurry about it1 nor bury it in obscurity1 nor1 as is frequently the case in too great haste1 answer some other question than that which was asked4 ,the ,pythian ,priestess indeed was accustomed to utter some of her oracles at the very moment before the question was put3 for the god whom she serves understands the dumb1 and hears the mute4#eih ,but he that wishes to give an appropriate answer must carefully consider both the question and the mind of the questioner1 lest it be as the proverb expresses it1 ,i asked for shovels1 they denied me pails4#eii ,besides we ought to check this greediness and hunger for words1 that it may not seem as if we had a flood on our tongue which was dammed up1 but which we were only too glad to discharge#fjj on a question being put4 ,socrates indeed so repressed his thirst1 that he would not allow himself to drink after exercise in the gymnasium1 till he had first drawn from the well one bucket of water and poured it on to the ground1 that he might accustom his irrational part to wait upon reason4 ,sec4 ,,xxi4 ,there are moreover three kinds of answers to questions1 the necessary1 the polite1 and the superfluous4 ,for instance1 if anyone asked1 ,is ,socrates at home8 one1 as if backward and disinclined to answer1 might say1 ,not at home2 or1 if he wished to speak with ,laconic brevity1 might cut off at home1 and simply say ,no2 as1 when ,philip wrote to the ,lacedaemonians to ask if they would receive him in their city1 they sent him back merely a large ,no4 ,but another would answer more politely1 ,he is not at home1 but with the bankers1 and if he wished to add a little more1 he expects to see some strangers there4 ,but the superfluous prater1 if he has read ,antimachus of ,colophon1#fja says1 ,he is not at home1 but with the bankers1 waiting for some ,ionian strangers1 about whom he has had a letter from ,alcibiades who is in the neighbourhood of ,miletus1 staying with ,tissaphernes the satrap of the great king1 who used long ago to favour the ,lacedaemonian party1 but now attaches himself to the ,athenians for ,alcibiades' sake1 for ,alcibiades desires to return to his country1 and so has succeeded in changing the views of ,tissaphernes4 ,and then he will go over the whole of the ,eighth ,book of ,thucydides1 and deluge the man1 till before he is aware ,miletus is captured1 and ,alcibiades is in exile the second time4 ,in such a case most of all ought we to curtail talkativeness1 by following the track of a question closely1 and tracing out our answer according to the need of the questioner with the same accuracy as we describe a circle4 ,when ,carneades was disputing in the gymnasium before the days of his great fame1 the superintendent of the gymnasium sent to him a message to bid him modulate his voice 7for it was of the loudest71 and when he asked him to fix a standard1 the superintendent replied not amiss1 ,the standard of the person talking with you4 ,so the meaning of the questioner ought to be the standard for the answer4 ,sec4 ,,xxii4 ,moreover as ,socrates urged his disciples to abstain from such food as tempted them to eat when they were not hungry1 and from such drinks as tempted them to drink when they were not thirsty1 so the talkative person ought to be afraid most of such subjects of conversation as he most delights in and repeats ad nauseam1 and to try and resist their influence4 ,for example1 soldiers are fond of descriptions about war1 and thus ,homer introduces ,nestor frequently narrating his prowess and glorious deeds4 ,and generally speaking those who have been successful in the law courts1 or beyond their hopes been favourites of kings and princes1 are possessed1 as it were by some disease1 with the itch for frequently recalling and narrating1 how they got on and were advanced1 what struggles they underwent1 how they argued on some famous occasion1 how they won the day either as plaintiffs or defendants1 what panegyrics were showered upon them4 ,for joy is much more inclined to prate than the well-known sleeplessness represented in comedies1 frequently rousing itself1 and finding something fresh to relate4 ,and so at any excuse they slip into such narratives4 ,for not only1 ,where anyone does itch1 there goes his hand1#fjb but also delight has a voice of its own1 and leads about the tongue in its train1 ever wishing to fortify it with memory4 ,thus lovers spend most of their time in conversations that revive the memory of their loves2 and if they cannot talk to human beings about them1 they talk about them to inanimate objects1 as1 ,o dearest bed1 and1 ,o happy lamp1 ,bacchis deems you a god1 ,and if she thinks so1 then you are indeed ,the greatest of the gods4 ,the talkative person therefore is merely as regards words a white line1#fjc but he that is especially inclined to certain subjects should be especially on his guard against talking about them1 and should avoid such topics1 since from the pleasure they give him they may entice him to be very prolix and tedious4 ,the same is the case with people in regard to such subjects as they think they are more experienced in and acquainted with than others4 ,for such a one1 being self-appreciative and fond of fame1 spends most of the day in that particular branch of study in which he chances to be proficient4#fjd ,thus he that is fond of reading will give his time to research2 the grammarian his to syntax2 and the traveller1 who has wandered over many countries1 his to geography4 ,we must therefore be on our guard against our favourite topics1 for they are an enticement to talkativeness1 as its wonted haunts are to an animal4 ,admirable therefore was the behaviour of ,cyrus in challenging his companions1 not to those contests in which he was superior to them1 but to those in which he was inferior1 partly that he might not give them pain through his superiority1 partly for his own benefit by learning from them4 ,but the talkative person acts just contrary1 for if any subject is introduced from which he might learn something he did not know1 this he rejects and refuses1 not being able to earn a good deal by a short silence1#fje but he rambles round the subject and babbles out stale and commonplace rhapsodies4 ,as one amongst us1 who by chance had read two or three of the books of ,ephorus1#fjf bored everybody1 and dispersed every social party1 by always narrating the particulars of the battle of ,leuctra and its consequences1 so that he got nicknamed ,epaminondas4 ,sec4 ,,xxiii4 ,nevertheless this is one of the least of the evils of talkativeness1 and we ought even to try and divert it into such channels as these1 for prating is less of a nuisance when it is on some literary subject4 ,we ought also to try and get some persons to write on some topic1 and so discuss it by themselves4 ,for ,antipater the ,stoic philosopher1#fjg not being able or willing it seems to dispute with ,carneades1 who inveighed vehemently against the ,stoic philosophy1 writing and filling many books of controversy against him1 got the nickname of ,noisy-with-the-pen2 and perhaps the exercise and excitement of writing1 keeping him very much apart from the community1 might make the talkative man by degrees better company to those he associated with2 as dogs1 bestowing their rage on sticks and stones1 are less savage to men4 ,it will also be very advantageous for such to mix with people better and older than themselves1 for they will accustom themselves to be silent by standing in awe of their reputation4 ,and withal it will be well1 when we are going to say something1 and the words are on our lips1 to reflect and consider1 ,what is this word that is so eager for utterance8 ,to what is this tongue marching8 ,what good will come of speaking now1 or what harm of silence8 ,for we ought not to drop words as we should a burden that pressed upon us1 for the word remains still after it has been spoken just the same2 but men speak either on their own behalf if they want something1 or to benefit those that hear them1 or1 to gratify one another1 they season everyday life with speech1 as one seasons food with salt4 ,but if words are neither useful to the speaker1 nor necessary for the hearer1 nor contain any pleasure or charm1 why are they spoken8 ,for words may be idle and useless as well as deeds4 ,and besides all this we must ever remember as most important the dictum of ,simonides1 that he had often repented he had spoken1 but never that he had been silent3 while as to the power and strength of practice consider how men by much toil and painstaking will get rid even of a cough or hiccough4 ,and silence is not only never thirsty1 as ,hippocrates says1 but also never brings pain or sorrow4 #eda ,or ,garrulity1 ,chattering1 ,prating4 ,it is ,talkativeness in a bad sense4 #edb ,or ,heptaphonos4 ,see ,pausanias1 v4 #ba4 #edc ,some unknown poet's words4 ,i suppose they mean driving one mad1 making one ,like sweet bells jangled1 out of tune and harsh4 #edd ,so our ,english proverb1 ,empty vessels make the greatest sound4 #ede ,literally in a semi-circular place4 ,it is not quite clear whether the front seats of the theatre are meant1 or1 as ,i have taken it1 more generally1 of some public place for entertainment or meeting1 some promenade or piazza4 #edf ,reading ,greek3 akouein1 which seems far the best reading4 #edg ,homer1 ,iliad1 v4 #bbf2 ,odyssey1 vi4 #ha4 #edh ,bacchae1 #che-chg4 #edi ,see ,ovid1 ,tristia1 iv4 #d1 #ee-eh4 #eej ,for example1 ,horace1 ,epistles1 i4 #b1 #fb3 ,ira furor brevis est ,i read ,greek3 homotoichos with ,mez4 #eea ,homer1 ,odyssey1 xiv4 #dfc-dfe4 #eeb ,ibid4 #dff4 #eec ,compare the ,german proverb1 ,thought when sober1 said when drunk--,nuchtern gedacht1 voll gesagt4 #eed ,cf4 ,quintilian1 x4 #a1 #gh3 ,his aetate ,lysias major1 subtilis atque elegans et quo nihil1 si oratori satis est docere1 quaeras perfectius4 ,nihil enim est inane1 nihil arcessitum2 puro tamen fonti quam magno flumini propior4 ,cf4 ix4 #d1 #ag4 #eee ,somewhat like ,pindar1 ,pyth4 i4 #a4 #a1 #b4 #eef ,odyssey1 xii4 #deb1 #dec4 #eeg ,see ,cicero1 ,ad ,fam4 vii4 #ah2 ,catullus1 xxii4 #e1 #f4 #eeh ,see ,iliad1 xiv4 #bad-bag4 #eei ,allusio ad ,homericum ,greek3 epei ponos allos epeigei4--,xylander4 #efj ,laws1 xi4 p4 #ice ,a4 #efa ,so true are the words of ,a,eschylus1 ,greek3 glosse mataia zemia prostribetai4--,prom4 #cbi4 #efb ,our ,a bird in the hand is worth two in the bush4 #efc ,non ,citticus1 sed ,eleates4 v4 ,cic4 ,tuscul4 ii4 #bb1 et ,nat4 ,deor4 #c1 #cc4--,reiske4 #efd ,see ,pausanias1 i4 #bc4 ,leaena means lioness4 ,on the conspiracy see ,thucydides1 vi4 #ed-ei4 #efe ,homer1 ,odyssey1 xix4 #did4 ,plutarch quotes from memory4 ,the nurse's name was ,euryclea4 #eff ,odyssey1 xix4 #baj-bab4 ,quoted again ,on ,moral ,virtue1 ,sec4 iv4 #efg ,literally bark4 ,see ,odyssey1 xx4 #ac1 #af4 #efh ,odyssey1 xx4 #bc4 #efi ,see ,odyssey1 ix4 ,greek3 ,kyklopeia4 #egj ,euripides1 ,ino4 ,fragment1 #daf4 #ega ,significat ,q4 ,caecilium ,metellum1 de quo ,liv4 xl4 #de1 #df4--,reiske4 #egb ,euripides1 ,ino4 ,fragm4 #dae4 ,compare ,st4 ,james1 iii4 #e1 #f4 #egc ,fabius ,maximus4 ,so ,tacitus1 ,annals1 i4 #e1 who relates this story somewhat differently4 #egd ,see ,tacitus1 ,annals1 i4 #c4 ,as to his fate1 see ,annals1 i4 #f4 #ege ,tiberius ,nero1 who actually did succeed ,augustus4 #egf ,the ,emperor's wife4 #egg ,so it is in ,sec4 xii4 ,but perhaps here it means1 ,i wish you had more sense1 ,fabius6 #egh ,adopting the reading of ,reiske4 #egi ,reading ,greek3 phorutou or ,greek3 phoryton1 as ,wyttenbach4 #ehj ,reading ,greek3 katechein dynantai with ,reiske4 #eha ,see ,sophocles1 ,fragm4 #afb4 #ehb ,homer1 ,iliad1 x4 #deg4 #ehc ,compare ,moralia1 p4 #agg ,a2 ,horace1 ,satires1 i4 #g4 #c3 ,omnibus et lippis notum et tonsoribus4 #ehd ,homer1 ,iliad1 xxii4 #bjg4 #ehe ,sophocles1 ,antigone1 #cag-cai4 #ehf ,see ,pausanias1 iii4 #ag2 iv4 #ae2 x4 #e4 #ehg ,compare the idea of the people of ,melita1 ,acts xxviii4 #d4 #ehh ,an ,allusion to ,dolon in ,homer1 ,iliad1 x41 #cgd1 sq4 according to ,xylander4 #ehi ,quoted again by our author in his ,publicola1 p4 #aje ,b41 and assigned to ,epicharmus4 #eij ,so ,shakspere has taught us1 ,brevity is the soul of wit4--,hamlet1 ,act ii ,sc4 #b4 #eia ,in ,protagora4--,xylander4 #eib ,that is1 is all kernel4 ,see passim our author's ,apophthegmata ,laconica4 #eic ,or1 apophthegmatic nature4 #eid ,dionysius the younger1 tyrant of ,syracuse1 was expelled1 and afterwards kept a school at ,corinth4 ,that is the allusion4 ,it would be like saying ,remember ,napoleon at ,st4 ,helena4 #eie ,see ,pausanias1 x4 #bd4 #eif ,see ,plato1 ,charmides1 #afe ,a4 #eig ,a title applied to ,apollo first by ,herodotus1 i4 #ia1 from his ambiguous 7,greek3 loxa7 oracles4 #eih ,part of the words of an oracle of the ,pythian ,priestess1 slightly changed4 ,the whole oracle may be seen in ,herodotus1 i4 #dg4 #eii ,proverb of cross purposes4 #fjj ,reading ,greek3 exerasthai with ,duebner4 #fja ,catullus calls him tumidus1 i4e4 long-winded1 #ie1 #aj4 ,see also ,propertius1 iii4 #cd-cb4 ,he was a ,greek poet1 a contemporary of ,socrates and ,plato1 and author of a ,thebaid4 ,pausanias mentions him1 viii4 #be2 ix4 #ce4 #fjb ,the mediaeval proverb1 ,ubi dolor ibi digitus4 #fjc ,a proverbial expression for having no judgment4 ,see ,sophocles1 ,fragm4 #cjg2 ,plato1 ,charmides1 #aed ,b2 ,erasmus1 ,adagia4 ,so we say a person's mind is a blank sheet on a subject he knows nothing about4 #fjd ,euripides1 ,fragm4 #bjb4 ,quoted also by ,plato1 ,gorgias1 #dhd ,e4 #fje ,reading with ,reiske1 ,greek3 misthon auto dounai to mikron siopesai me dynamenos4 #fjf ,a celebrated ,greek historian1 and pupil of ,isocrates4 ,see ,cicero1 ,de ,oratore1 ii4 #ac4 #fjg ,of ,tarsus4 ,see ,cicero1 ,de ,officiis1 iii4 #ab4 ,,on ,,curiosity4#fjh ,sec4 ,i4 ,if a house is dark1 or has little air1 is in an exposed position1 or unhealthy1 the best thing will probably be to leave it2 but if one is attached to it from long residence in it1 one can improve it and make it more light and airy and healthy by altering the position of the windows and stairs1 and by throwing open new doors and shutting up old ones4 ,so some towns have been altered for the better1 as my native place1#fji which did lie to the west and received the rays of the setting sun from ,parnassus1 was they say turned to the east by ,chaeron4 ,and ,empedocles the naturalist is supposed to have driven away the pestilence from that district1 by having closed up a mountain gorge that was prejudicial to health by admitting the south wind to the plains4 ,similarly1 as there are certain diseases of the soul that are injurious and harmful and bring storm and darkness to it1 the best thing will be to eject them and lay them low by giving them open sky1 pure air and light1 or1 if that cannot be1 to change and improve them some way or other4 ,one such mental disease1 that immediately suggests itself to one1 is curiosity1 the desire to know other people's troubles1 a disease that seems neither free from envy nor malignity4 ,malignant wretch1 why art so keen to mark ,thy neighbour's fault1 and seest not thine own8#faj ,shift your view1 and turn your curiosity so as to look inwards3 if you delight to study the history of evils1 you have copious material at home1 as much as there is water in the ,alizon1 or leaves on the oak1 such a quantity of faults will you find in your own life1 and passions in your soul1 and shortcomings in your duty4 ,for as ,xenophon says#faa good managers have one place for the vessels they use in sacrificing1 and another for those they use at meals1 one place for their farm instruments1 and another for their weapons of war1 so your faults arise from different causes1 some from envy1 some from jealousy1 some from cowardice1 some from meanness4 ,review these1 consider these2 bar up the curiosity that pries into your neighbours' windows and passages1 and open it on the men's apartments1 and women's apartments1 and servant's attics1 in your own house4 ,there this inquisitiveness and curiosity will find full vent1 in inquiries that will not be useless or malicious1 but advantageous and serviceable1 each one saying to himself1 ,what have ,i done amiss8 ,what have ,i done8 ,what that ,i ought to have done left undone8 ,sec4 ,,ii4 ,and now1 as they say of ,lamia that she is blind when she sleeps at home1 for she puts her eyes on her dressing-table1 but when she goes out she puts her eyes on again1 and has good sight1 so each of us turns1 like an eye1 our malicious curiosity out of doors and on others1 while we are frequently blind and ignorant about our own faults and vices1 not applying to them our eyes and light4 ,so that the curious man is more use to his enemies than to himself1 for he finds fault with and exposes their shortcomings1 and shows them what they ought to avoid and correct1 while he neglects most of his affairs at home1 owing to his excitement about things abroad4 ,odysseus indeed would not converse with his mother till he had learnt from the seer ,tiresias what he went to ,hades to learn2 and after receiving that information1 then he turned to her1 and asked questions about the other women1 who ,tyro was1 and who the fair ,chloris1 and why ,epicaste#fab had died1 having fastened a noose with a long drop to the lofty beam4#fac ,but we1 while very remiss and ignorant and careless about ourselves1 know all about the pedigrees of other people1 that our neighbour's grandfather was a ,syrian1 and his grandmother a ,thracian woman1 and that such a one owes three talents1 and has not paid the interest4 ,we even inquire into such trifling matters as where somebody's wife has been1 and what those two are talking in the corner about4 ,but ,socrates used to busy himself in examining the secret of ,pythagoras' persuasive oratory1 and ,aristippus1 meeting ,ischomachus at the ,olympian games1 asked him how ,socrates conversed so as to have so much influence over the young men1 and having received from him a few scraps and samples of his style1 was so enthusiastic about it that he wasted away1 and became quite pale and lean1 thirsty and parched1 till he sailed to ,athens and drew from the fountain-head1 and knew the wonderful man himself and his speeches and philosophy1 the object of which was that men should recognize their faults and so get rid of them4 ,sec4 ,,iii4 ,but some men cannot bear to look upon their own life1 so unlovely a spectacle is it1 nor to throw and flash on themselves1 like a lantern1 the reflection of reason2 but their soul being burdened with all manner of vices1 and dreading and shuddering at its own interior1 sallies forth and wanders abroad1 feeding and fattening its malignity there4 ,for as a hen1 when its food stands near its coop1#fad will frequently slip off into a corner and scratch up1 ,where ,i ween some poor little grain appears on the dunghill1 so curious people neglecting conversation or inquiry about common matters1 such as no one would try and prevent or be indignant at their prying into1 pick out the secret and hidden troubles of every family4 ,and yet that was a witty answer of the ,egyptian1 to the person who asked him1 ,what he was carrying wrapped up2 ,it was wrapped up on purpose that you should not know4 ,and you too1 ,sir1 ,i would say to a curious person1 why do you pry into what is hidden8 ,if it were not something bad it would not be hidden4 ,indeed it is not usual to go into a strange house without knocking at the door1 and nowadays there are porters1 but in old times there were knockers on doors to let the people inside know when anyone called1 that a stranger might not find the mistress or daughter of the house en deshabille1 or one of the slaves being corrected1 or the maids bawling out4 ,but the curious person intrudes on all such occasions as these1 although he would be unwilling to be a spectator1 even if invited1 of a well-ordered family3 but the things for which bars and bolts and doors are required1 these he reveals and divulges openly to others4 ,those are the most troublesome winds1 as ,aristo says1 that blow up our clothes3 but the curious person not only strips off the garments and clothes of his neighbours1 but breaks through their walls1 opens their doors1 and like the wanton wind1 that insinuates itself into maidenly reserve1 he pries into and calumniates dances and routs and revels4 ,sec4 ,,iv4 ,and as ,cleon is satirized in the play#fae as having his hands among the ,a,etolians1 but his soul in ,peculation-town1 so the soul of the curious man is at once in the mansions of the rich1 and the cottages of the poor1 and the courts of kings1 and the bridal chambers of the newly married2 he pries into everything1 the affairs of foreigners1 the affairs of princes1 and sometimes not without danger4 ,for just as if one were to taste aconite to investigate its properties1 and kill oneself before one had discovered them1 so those that pry into the troubles of great people ruin themselves before they get the knowledge they desire2 even as those become blind who1 neglecting the wide and general diffusion all over the earth of the sun's rays1 impudently attempt to gaze at its orb and penetrate to its light4 ,and so that was a wise answer of ,philippides the ,comic ,poet1 when ,king ,lysimachus asked him on one occasion1 ,what would you like to have of mine8 ,anything1 ,o king1 but your secrets4 ,for the pleasantest and finest things to be got from kings are public1 as banquets1 and riches1 and festivities1 and favours3 but come not near any secret of theirs1 pry not into it4 ,there is no concealment of the joy of a prosperous monarch1 or of his laugh when he is in a playful mood1 or of any tokens of his goodwill and favour2 but dreadful is what he conceals1 his gloominess1 his sternness1 his reserve1 his store of latent wrath1 his meditation on stern revenge1 his jealousy of his wife1 or suspicion of his son1 or doubt about the fidelity of a friend4 ,flee from this cloud that is so black and threatening1 for when its hidden fury bursts forth1 you will not fail to hear its thunder and see its lightning4 ,sec4 ,v4 ,how shall you flee from it8 ,why1 by dissipating and distracting your curiosity1 by turning your soul to better and pleasanter objects3 examine the phenomena of sky1 and earth1 and air1 and sea4 ,are you by nature fond of gazing at little or great things8 ,if at great1 turn your attention to the sun1 consider its rising and setting3 view the changes of the moon1 like the changes of our mortal life1 see how it waxes and wanes1 ,how at the first it peers out small and dim ,till it unfolds its full and glorious ,orb1 ,and when its zenith it has once attained1 ,again it wanes1 grows small1 and disappears4#faf ,these are indeed ,nature's secrets1 but they bring no trouble on those that study them4 ,but if you decline the study of great things1 inspect with curiosity smaller matters1 see how some plants flourish1 are green and gay1 and exhibit their beauty1 all the year round1 while others are sometimes gay like them1 at other times1 like some unthrift1 run through their resources entirely1 and are left bare and naked4 ,consider again their various shapes1 how some produce oblong fruits1 others angular1 others smooth and round4 ,but perhaps you will not care to pry into all this1 since you will find nothing bad4 ,if you must then ever bestow your time and attention on what is bad1 as the serpent lives but in deadly matter1 go to history1 and turn your eye on the sum total of human misery4 ,for there you will find the falls of men1 and murders of their lives1#fag rapes of women1 attacks of slaves1 treachery of friends1 mixing of poisons1 envyings1 jealousies1 shipwrecks of families1 and dethroning of princes4 ,sate and cloy yourself on these1 you will by so doing vex and enrage none of your associates4 ,sec4 ,,vi4 ,but it seems curiosity does not rejoice in stale evils1 but only in fresh and recent ones1 gladly viewing the spectacle of tragedies of yesterday1 but backward in taking part in comic and festive scenes4 ,and so the curious person is a languid and listless hearer to the narrator of a marriage1 or sacrifice1 or solemn procession1 he says he has heard most of all that before1 bids the narrator cut it short and come to the point2 but if his visitor tell him of the violation of some girl1 or the adultery of some married woman1 or the disputes and intended litigation of brothers1 he doesn't go to sleep then1 nor pretend want of leisure1 ,but he pricks up his ears1 and asks for more4 ,and indeed those lines1 ,alas6 how quicker far to mortals' ears ,do ill news travel than the news of good6 are truly said of curious people4 ,for as cupping-glasses take away the worst blood1 so the ears of curious people attract only the worst reports2 or rather1 as cities have certain ominous and gloomy gates1 through which they conduct only condemned criminals1 or convey filth and night soil1 for nothing pure or holy has either ingress into or egress from them1 so into the ears of curious people goes nothing good or elegant1 but tales of murders travel and lodge there1 wafting a whiff of unholy and obscene narrations4 ,and ever in my house is heard alone ,the sound of wailing2 this is to the curious their one ,muse and ,siren1 this the sweetest note they can hear4 ,for curiosity desires to know what is hidden and secret2 but no one conceals his good fortune1 nay sometimes people even pretend to have such advantages as they do not really possess4 ,so the curious man1 eager to hear a history of what is bad1 is possessed by the passion of malignity1 which is brother to envy and jealousy4 ,for envy is pain at another's blessings1 and malignity is joy at another's misfortunes3 and both proceed from the same savage and brutish vice1 ill-nature4 ,sec4 ,,vii4 ,but so unpleasant is it to everybody to have his private ills brought to light1 that many have died rather than acquaint the doctors with their secret ailments4 ,for suppose ,herophilus1 or ,erasistratus1 or even ,a,esculapius himself during his sojourn on earth1 had gone with their drugs and surgical instruments from house to house1 to inquire what man had a fistula in ano1 or what woman had a cancer in her womb2--and yet their curiosity would have been professional#fah--who would not have driven them away from their house1 for not waiting till they were sent for1 and for coming without being asked to spy out their neighbours' ailments8 ,but curious people pry into these and even worse matters1 not from a desire to heal them1 but only to expose them to others1 which makes them deservedly hated4 ,for we are not vexed and mortified with custom-house officers when they levy toll on goods bona fide imported1 but only when they seek for contraband articles1 and rip up bags and packages3 and yet the law allows them to do even this1 and sometimes it is injurious to them not to do so4 ,but curious people abandon and neglect their own affairs1 and are busy about their neighbours' concerns4 ,seldom do they go into the country1 for they do not care for its quiet and stillness and solitude1 but if once in a way they do go there1 they look more at their neighbours' vines than their own1 and inquire how many cows of their neighbour have died1 or how much of his wine has turned sour1 and when they are satisfied on these points they soon return to town again4 ,but the genuine countryman does not willingly listen to any rumour that chances to come from the town1 for he quotes the following lines1 ,even with spade in hand he'll tell the terms ,on which peace was concluded3 all these things ,the cursed fellow walks about and pries into4 ,sec4 ,,viii4 ,but curious people shun the country as stale and dull and too quiet1 and push into warehouses and markets and harbours1 asking1 ,any news8 ,were you not in the market in the forenoon8 and sometimes receiving for answer1 ,what then8 ,do you think things in the town change every three hours8 ,notwithstanding if anyone brings any news1 he'll get off his horse1 and embrace him1 and kiss him1 and stand to listen4 ,if however the person who meets him says he has no news1 he will say somewhat peevishly1 ,no news1 ,sir8 ,have you not been in the market8 ,did you not pass by the officers' quarters8 ,did you exchange no words with those that have just arrived from ,italy8 ,to stop such people the ,locrian authorities had an excellent rule2 they fined everyone coming from abroad who asked what the news was4 ,for as cooks pray for plenty of meat1 and fishmongers for shoals of fish1 so curious people pray for shoals of trouble1 and plenty of business1 and innovations and changes1 that they may have something to hunt after and tittle-tattle about4 ,well also was it in ,charondas1 the legislator of the people of ,thurii1#fai to forbid any of the citizens but adulterers and curious persons to be ridiculed on the stage4 ,adultery itself indeed seems to be only the fruit of curiosity about another man's pleasures1 and an inquiring and prying into things kept close and hidden from the world2 while curiosity is a tampering with and seduction of and revealing the nakedness of secrets4#fbj ,sec4 ,,ix4 ,as it is likely that much learning will produce wordiness1 and so ,pythagoras enjoined five years' silence on his scholars1 calling it a truce from words1#fba so defamation of character is sure to go with curiosity4 ,for what people are glad to hear they are glad to talk about1 and what they eagerly pick up from others they joyfully retail to others4 ,and so1 amongst the other mischiefs of curiosity1 the disease runs counter to their desires2 for all people fight shy of them1 and conceal their affairs from them1 and neither care to do or say anything in their presence1 but defer consultations1 and put off investigations1 till such people are out of the way2 and if1 when some secret is just about to be uttered1 or some important business is just about to be arranged1 some curious man happen to pop in1 they are mum at once and reserved1 as one puts away fish if the cat is about2 and so frequently things seen and talked about by all the rest of the world are unknown only to them4 ,for the same reason the curious person never gets the confidence of anybody4 ,for we would rather entrust our letters and papers and seals to slaves and strangers than to curious friends and intimates4 ,the famous ,bellerophon1#fbb though he carried letters against his life1 opened them not1 but abstained from reading the letter to the king1 as he had refused to sell his honour to ,proetus' wife1 so great was his continence4#fbc ,for curiosity and adultery both come from incontinence1 and to the latter is added monstrous folly and insanity4 ,for to pass by so many common and public women1 and to intrude oneself on some married woman1#fbd who is sure to be more costly1 and possibly less pretty to boot1 is the acme of madness4 ,yet such is the conduct of curious people4 ,they neglect many gay sights1 fail to hear much that would be well worth hearing1 lose much fine sport and pastime1 to break open private letters1 to put their ears to their neighbour's walls1 and to whisper to their slaves and women-servants1 practices always low1 and frequently dangerous4 ,sec4 ,x4 ,it will be exceedingly useful1 therefore1 to deter the curious from these propensities1 for them to remember their past experience4 ,simonides used to say that he occasionally opened two chests for rewards and thanks that he had by him1 and found the one full for rewards1 but the one for thanks always empty4#fbe ,so if anyone were to open occasionally the stores that curiosity had amassed1 and observe what a cargo there was of useless and idle and unlovely things1 perhaps the sight of all this poor stuff would inspire him with disgust4 ,suppose someone1 in studying the writings of the ancients1 were to pick out only their worst passages1 and compile them into a volume1 as ,homer's imperfect lines1 and the solecisms of the tragedians1 and ,archilochus' indecent and bitter railings against women1 by which he so exposed himself1 would he not be worthy of the curse of the tragedian1 ,perish1 compiler of thy neighbours' ills8 ,and independently of such a curse1 the piling up of other people's misdoings is indecent and useless1 and like the town which ,philip founded and filled with the vilest and most dissolute wretches1 and called ,rogue ,town4 ,curious persons1 indeed1 making a collection of the faults and errors and solecisms1 not of lines or poems but of people's lives1 render their memory a most inelegant and unlovely register of dark deeds4 ,just as there are in ,rome some people who care nothing for pictures and statues1 or even handsome boys or women exposed for sale1 but haunt the monster-market1 and make eager inquiries about people who have no calves1 or three eyes1 or arms like weasels1 or heads like ostriches1 and look about for some ,unnatural monster like the ,minotaur1#fbf and for a time are greatly captivated with them1 but if anyone continually gazes at such sights1 they will soon give him satiety and disgust2 so let those who curiously inquire into the errors and faults of life1 and disgraces of families1 and disorders in other people's houses1 first remember what little favour or advantage such prying has brought them on previous occasions4 ,sec4 ,,xi4 ,habit will be of the utmost importance in stopping this propensity1 if we begin early to practise self-control in respect to it1 for as the disease increases by habit and degrees1 so will its cure1 as we shall see when we discuss the necessary discipline4 ,in the first place1 let us begin with the most trifling and unimportant matters4 ,what hardship will it be when we walk abroad not to read the epitaphs on graves1 or what detriment shall we suffer by not glancing at the inscriptions on walls in the public walks8 ,let us reflect that there is nothing useful or pleasant for us in these notices1 which only record that so-and-so remembered so-and-so out of gratitude1 and1 ,here lies the best of friends1 and much poor stuff of that kind2#fbg which indeed do not seem to do much harm1 except indirectly1 to those that read them1 by engendering the practice of curiosity about things immaterial4 ,and as huntsmen do not allow the hounds to follow any scent and run where they please1 but check and restrain them in leashes1 keeping their sense of smell pure and fresh for the object of their chase1 that they may the keener dart on their tracks1 following up the traces of the unfortunate beasts by their scent1 so we must check and repress the sallies and excursions of the curious man to every object of interest1 whether of sight or hearing1 and confine him to what is useful4 ,for as eagles and lions on the prowl keep their claws sheathed that they may not lose their edge and sharpness1 so1 when we remember that curiosity for learning has also its edge and keenness1 let us not entirely expend or blunt it on inferior objects4 ,sec4 ,,xii4 ,next let us accustom ourselves when we pass a strange house not to look inside at the door1 or curiously inspect the interior1 as if we were going to pilfer something1 remembering always that saying of ,xenocrates1 that it is all one whether one puts one's feet or eyes in another person's house4 ,for such prying is neither honourable1 nor comely1 nor even agreeable4 ,stranger1 thou'lt see within untoward sights4 ,for such is generally the condition inside houses1 utensils kicking about1 maids lolling about1 no work going on1 nothing to please the eye2 and moreover such side glances1 and stray shots as it were1 distort the soul1 and are unhandsome1 and the practice is a pernicious one4 ,when ,diogenes saw ,dioxippus1 a victor at ,olympia1 driving up in his chariot and unable to take his eyes off a handsome woman who was watching the procession1 but still turning round and casting sheep's eyes at her1 he said1 ,see you yon athlete straining his neck to look at a girl8 ,and similarly you may see curious people twisting and straining their necks at every spectacle alike1 from the habit and practice of turning their eyes in all directions4 ,and ,i think the senses ought not to rove about1 like an ill-trained maid1 when sent on an errand by the soul1 but to do their business1 and then return quickly with the answer1 and afterwards to keep within the bounds of reason1 and obey her behests4 ,but it is like those lines of ,sophocles1 ,then did the ,a,enianian's horses bolt1 ,unmanageable quite2#fbh for so the senses not having1 as we said1 right training and practice1 often run away1 and drag reason along with them1 and plunge her into unlawful excesses4 ,and so1 though that story about ,democritus is false1 that he purposely destroyed his eyesight by the reflection from burning-glasses 7as people sometimes shut up windows that look into the street71 that they might not disturb him by frequently calling off his attention to external things1 but allow him to confine himself to purely intellectual matters1 yet it is very true in every case that those who use the mind most are least acted upon by the senses4 ,and so the philosophers erected their places for study as far as possible from towns1 and called ,night the time propitious to thought1#fbi thinking quiet and withdrawal from worldly distractions a great help towards meditating upon and solving the problems of life4 ,sec4 ,,xiii4 ,moreover1 when men are abusing and reviling one another in the market-place1 it is not very difficult or tiresome not to go near them2 or if a tumultuous concourse of people crowd together1 to remain seated2 or to get up and go away1 if you are not master of yourself4 ,for you will gain no advantage by mixing yourself up with curious people3 but you will derive the greatest benefit from putting a force upon your inclinations1 and bridling your curiosity1 and accustoming it to obey reason4 ,afterwards it will be well to extend the practice still further1 and not to go to the theatre when some fine piece is performing1 and if your friends invite you to see some dancer or actor to decline1 and1 if there is some shouting in the stadium and hippodrome1 not even to turn your head to look what is up4 ,for as ,socrates advised people to abstain from food that made them eat when they were not hungry1 and from drinks that made them drink when they were not thirsty1 so ought we also to shun and flee from those objects of interest1 whether to eye or ear1 that master us and attract us when we stand in no need of them4 ,thus ,cyrus would not look at ,panthea1 but when ,araspes told him that her beauty was well worth inspection1 he replied1 ,for that very reason must ,i the more abstain from seeing her1 for if at your persuasion ,i were to pay her a visit1 perhaps she would persuade me to visit her again when ,i could ill spare the time1 so that ,i might neglect important business to sit with her and gaze on her charms4#fcj ,similarly ,alexander would not see the wife of ,darius1 who was reputed to be very beautiful1 but visited her mother who was old1 and would not venture to look upon the young and handsome queen4 ,we on the contrary peep into women's litters1 and hang about their windows1 and think we do no harm1 though we thus make our curiosity a loop-hole#fca for all manner of vice4 ,sec4 ,,xiv4 ,moreover1 as it is of great help to fair dealing sometimes not to seize some honest gain1 that you may accustom yourself as far as possible to flee from unjust gains1 and as it makes greatly for virtue to abstain sometimes from your own wife1 that you may not ever be tempted by another woman1 so1 applying the habit to curiosity1 try not to see and hear at times all that goes on in your own house even1 and if anyone wishes to tell you anything about it give him the go-by1 and decline to hear him4 ,for it was nothing but his curiosity that involved ,oedipus in his extreme calamities3 for it was to try and find out his extraction that he left ,corinth and met ,laius1 and killed him1 and got his kingdom1 and married his own mother1 and when he then seemed at the acme of felicity1 he must needs make further inquiries about himself2 and though his wife tried to prevent him1 he none the less compelled the old man that had been an eye-witness of the deed to tell him all the circumstances of it1 and though he long suspected how the story would end1 yet when the old man cried out1 ,alas6 the dreadful tale ,i must then tell1 so inflamed was he with curiosity and trembling with impatience1 that he replied1 ,i too must hear1 for hear it now ,i will4#fcb ,so bitter-sweet and uncontrollable is the itch of curiosity1 like a sore1 shedding its blood when lanced4 ,but he that is free from this disease1 and calm by nature1 being ignorant of many unpleasant things1 may say1 ,holy oblivion of all human ills1 ,what wisdom dost thou bring6#fcc ,sec4 ,,xv4 ,we ought therefore also to accustom ourselves1 when we receive a letter1 not to be in a tremendous hurry about breaking the seal1 as most people are1 even tearing it open with their teeth if their hands are slow2 nor to rise from our seat and run up to meet him1 if a messenger comes2 and if a friend says1 ,i have some news to tell you1 we ought to say1 ,i had rather you had something useful or advantageous to tell me4 ,when ,i was on one occasion lecturing at ,rome1 one of my audience was the well-known ,rusticus1 whom the ,emperor ,domitian afterwards had put to death through envy of his glory1 and a soldier came in in the middle and brought him a letter from the ,emperor1 and silence ensuing1 and ,i stopping that he might have time to read his letter1 he would not1 and did not open it till ,i had finished my lecture1 and the audience had dispersed2 so that everybody marvelled at his self-control4 ,but whenever anyone who has power feeds his curiosity till it is strong and vehement1 he can no longer easily control it1 when it hurries him on to illicit acts1 from force of habit2 and such people open their friends' letters1 thrust themselves in at private meetings1 become spectators of rites they ought not to witness1 enter holy grounds they ought not to1 and pry into the lives and conversations of kings4 ,sec4 ,,xvi4 ,indeed tyrants themselves1 who must know all things1 are made unpopular by no class more than by their spies#fcd and talebearers4 ,darius in his youth1 when he mistrusted his own powers1 and suspected and feared everybody1 was the first who employed spies2 and the ,dionysiuses introduced them at ,syracuse3 but in a revolution they were the first that the ,syracusans took and tortured to death4 ,indeed informers are of the same tribe and family as curious people4 ,however informers only investigate wicked acts or plots1 but curious people pry into and publish abroad the involuntary misfortunes of their neighbours4 ,and it is said that impious people first got their name from curiosity1 for it seems there was a mighty famine at ,athens1 and those people that had wheat not producing it1 but grinding it stealthily by night in their houses1 some of their neighbours went about and noticed the noise of the mills grinding1 and so they got their name4#fce ,this also is the origin of the well-known ,greek word for informer1 7,sycophant1 quasi ,fig-informer71 for when the people were forbidden to export figs1 those who informed against those who did were called ,fig-informers4 ,it is well worth the while of curious people to give their attention to this1 that they may be ashamed of having any similarity or connection in habit with a class of people so universally hated and disliked as informers4 #fjh ,jeremy ,taylor has largely borrowed from this ,treatise in his ,holy ,living1 chap4 ii4 ,sec4 v4 ,of ,modesty4 #fji ,chaeronea in ,boeotia4 #faj ,lines from some comic poet1 no doubt4 #faa ,oeconomicus1 cap4 viii4 #fab ,the mother of ,oedipus1 better known as ,jocasta4 #fac ,homer1 ,odyssey1 xi4 #bgh4 ,epicaste hung herself4 #fad ,greek3 oikisko corrigit ,valekenarius ad ,herodot4 p4 #eeg4--,wyttenbach4 #fae ,aristophanes1 ,equites1 #gi4 #faf ,sophocles1 ,fragm4 #gac4 ,the lines are quoted more fully by our author in his ,lives1 p4 #iaa4 ,there are there four preceding lines that compare human life to the moon's changes4 #fag ,a,eschylus1 ,supplices1 #icg4 #fah ,all three being eminent doctors4 #fai ,intelligo ,charondam4--,xylander4 #fbj ,plutarch wants to show that curiosity and adultery are really the same vice in principle4 ,hence his imagery here4 ,jeremy ,taylor has very beautifully dealt with this passage1 ,holy ,living1 chap4 ii4 ,sec4 v4 ,i cannot pretend to his felicity of language4 ,thus ,plutarch makes adultery mere curiosity1 and curiosity a sort of adultery in regard to secrets4 ,a profoundly ethical and moral view4 ,compare ,sec4 ix4 #fba ,compare ,lucian's ,greek3 echeglottia1 after ,greek3 echecheiria 7armistice71 ,lexiph4 #i4 #fbb ,see the story in ,homer1 ,iliad1 vi4 #aee sq4 #fbc ,or self-control4 #fbd ,literally1 some woman shut up1 or enclosed4 #fbe ,see also our author's ,on those who are punished by the ,deity late1 ,sec4 xi4 #fbf ,see ,euripides1 ,fragm41 #chi4 ,also ,plutarch's ,theseus1 cap4 xv4 #fbg ,plutarch rather reminds one1 in his evident contempt for ,epitaphs1 of the cynic who asked1 ,where are all the bad people buried8 ,where indeed8 #fbh ,sophocles1 ,electra1 #gbd1 #gbe4 #fbi euphrone1 a stock phrase for night1 is here defined4 #fcj ,historia exstat initio libri quinti ,cyropaediae4--,reiske4 #fca ,literally1 slippery and prone to4 ,for the metaphor of slippery compare ,horace1 ,odes1 i4 #ai-h1 ,et vultus nimium lubricus adspici4 #fcb ,this and the line above are in ,sophocles1 ,oedipus ,tyrannus1 #aafi1 #aagj4 #fcc ,euripides1 ,orestes1 #bac4 #fcd ,literally1 ears4 #fce ,the paronomasia is as follows4 ,the word for impious people is supposed to mean listeners to mills grinding4 ,,on ,,shyness4#fcf ,sec4 ,i4 ,some of the things that grow on the earth are in their nature wild and barren and injurious to the growth of seeds and plants1 yet those who till the ground consider them indications not of a bad soil but of a rich and fat one2#fcg so also there are passions of the soul that are not good1 yet are as it were offshoots of a good disposition1 and one likely to improve with good advice4 ,among these ,i class shyness1 no bad sign in itself1 though it affords occasion to vice4 ,for the modest oftentimes plunge into the same excesses as the shameless1 but then they are pained and grieved at them1 and not pleased like the others4 ,for the shameless person is quite apathetic at what is disgraceful1 while the modest person is easily affected even at the very appearance of it4 ,shyness is in fact an excess of modesty4 ,and thus it is called shamefacedness1 because the face exhibits the changes of the mind4 ,for as dejection is defined to be the grief that makes people look on the ground1 so shamefacedness is that shyness that cannot look people in the face4 ,and so the orator said the shameless person had not pupils#fch in his eyes but harlots4 ,the bashful person on the other hand shows his delicacy and effeminacy of soul in his countenance1 and palliates his weakness1 which exposes him to defeat at the hands of the impudent1 by the name of modesty4 ,cato used to say he was better pleased with those lads that blushed than with those that turned pale1 rightly teaching us to fear censure more than labour1#fci and suspicion than danger4 ,however we must avoid too much timidity and fear of censure1 since many have played the coward1 and abandoned noble ventures1 more from fear of a bad name than of the dangers to be undergone1 not being able to bear a bad reputation4 ,sec4 ,,ii4 ,as we must not disregard their weakness1 so neither again must we praise that rigid and stubborn insensibility1 that recklessness and frantic energy to rush anywhere1 that seemed like a dog's courage in ,anaxarchus4#fdj ,but we must contrive a harmonious blending of the two1 that shall remove the shamelessness of pertinacity1 and the weakness of excessive modesty2 seeing its cure is difficult1 and the correction of such excesses not without danger4 ,for as the husbandman1 in rooting up some wild and useless weed1 at once plunges his spade vigorously into the ground1 and digs it up by the root1 or burns it with fire1 but if he has to do with a vine that needs pruning1 or some apple-tree1 or olive1 he puts his hand to it very carefully1 being afraid of injuring any sound part2 so the philosopher1 eradicating from the soul of the young man that ignoble and untractable weed1 envy1 or unseasonable avarice1 or amputating the excessive love of pleasure1 may bandage and draw blood1 make deep incision1 and leave scars3 but if he has to apply reason as a corrective to a tender and delicate part of the soul1 such as shyness and bashfulness1 he is careful that he may not inadvertently root up modesty as well4 ,for nurses who are often rubbing the dirt off their infants sometimes tear their flesh and put them to torture4 ,we ought not therefore1 by rubbing off the shyness of youths too much1 to make them too careless and contemptuous2 but as those that pull down houses close to temples prop up the adjacent parts1 so in trying to get rid of shyness we must not eradicate with it the virtues akin to it1 as modesty and meekness and mildness1 by which it insinuates itself and becomes part of a man's character1 flattering the bashful man that he has a nature courteous and civil and affable1 and not hard as flint or self-willed4 ,and so the ,stoics from the outset verbally distinguished shame and shyness from modesty1 that they might not by identity of name give the vice opportunity to inflict harm4 ,but let it be granted to us to use the words indiscriminately1 following indeed the example of ,homer4 ,for he said1 ,modesty does both harm and good to men2#fda and he did well to mention the harm it does first4 ,for it becomes advantageous only through reason's curtailing its excess1 and reducing it to moderate proportions4 ,sec4 ,,iii4 ,in the first place1 then1 the person who is afflicted with shyness ought to be persuaded that he suffers from an injurious disease1 and that nothing injurious can be good3 nor must he be wheedled and tickled with the praise of being called a nice and jolly fellow rather than being styled lofty and dignified and just2 nor1 like ,pegasus in ,euripides1 who stooped and crouched lower than he wished#fdb to take up his rider ,bellerophon1 must he humble himself and grant whatever favours are asked him1 fearing to be called hard and ungentle4 ,they say that the ,egyptian ,bocchoris1 who was by nature very severe1 had an asp sent him by ,isis1 which coiled round his head1 and shaded him from above1 that he might judge righteously4 ,bashfulness on the contrary1 like a dead weight on languid and effeminate persons1 not daring to refuse or contradict anybody1 makes jurors deliver unjust verdicts1 and shuts the mouth of counsellors1 and makes people say and do many things against their wish2 and so the most headstrong person is always master and lord of such1 through his own impudence prevailing against their modesty4 ,so bashfulness1 like soft and sloping ground1 being unable to repel or avert any attack1 lies open to the most shameful acts and passions4 ,it is a bad guardian of youth1 as ,brutus said he didn't think that person had spent his youth well who had not learnt how to say ,no4 ,it is a bad duenna of the bridal bed and of women's apartments1 as the penitent adultress in ,sophocles said to her seducer1 ,you did persuade1 and coax me into sin4#fdc ,thus shyness1 being first seduced by vice1#fdd leaves its citadel unbarred1 unfortified1 and open to attack4 ,by gifts people ensnare the worse natures1 but by persuasion and playing upon their bashfulness people often seduce even good women4 ,i pass over the injury done to worldly affairs by bashfulness causing people to lend to those whose credit is doubtful1 and to go security against their wish1 for though they commend that saying1 ,be a surety1 trouble is at hand1#fde they cannot apply it when business is on hand4 ,sec4 ,,iv4 ,it would not be easy to enumerate how many this vice has ruined4 ,when ,creon said to ,medea1 ,lady1 'tis better now to earn your hate1 ,than through my softness afterwards to groan1#fdf he uttered a pregnant maxim for others2 for he himself was overcome by his bashfulness1 and granted her one day more1 and so was the undoing of his family4 ,and some1 when they suspected murder or poison1 have failed through it to take precautions for their safety4 ,thus perished ,dion1 not ignorant that ,callippus was plotting against him1 but ashamed to be on his guard against a friend and host4 ,so ,antipater1 the son of ,cassander1 having invited ,demetrius to supper1 and being invited back by him for the next day1 was ashamed to doubt another as he had been trusted himself1 and went1 and got his throat cut after supper4 ,and ,polysperchon promised ,cassander for a hundred talents to murder ,hercules1 the son of ,alexander by ,barsine1 and invited him to supper1 and1 as the stripling suspected and feared the invitation1 and pleaded as an excuse that he was not very well1 ,polysperchon called on him1 and addressed him as follows1 ,imitate1 my lad1 your father's good-nature and kindness to his friends1 unless indeed you fear us as plotting against you4 ,the young man was ashamed to refuse any longer1 so he went with him1 and some of those at the supper-party strangled him4 ,and so that line of ,hesiod1#fdg ,invite your friend to supper1 not your enemy1 is not ridiculous1 as some say1 or stupid advice1 but wise4 ,show no bashfulness in regard to an enemy1 and do not suppose him trustworthy1 though he may seem so4#fdh ,for if you invite you will be invited back1 and if you entertain others you will be entertained back to your hurt1 if you let the temper as it were of your caution be weakened by shame4 ,sec4 ,v4 ,as then this disease is the cause of much mischief1 we must try and exterminate it by assiduous effort1 beginning first1 as people are wont to do in other matters1 with small and easy things4 ,for example1 if anyone pledge you to drink with him at a dinner when you have had enough1 do not be bashful1 or do violence to nature1 but put the cup down without drinking4 ,again1 if somebody else challenge you to play at dice with him in your cups1 be not bashful or afraid of ridicule1 but imitate ,xenophanes1 who1 when ,lasus of ,hermione called him coward because he would not play at dice with him1 admitted that he was a great coward and had no courage for what was ignoble4 ,again1 if you meet with some prating fellow who attacks you and sticks to you1 do not be bashful1 but get rid of him1 and hasten on and pursue your undertaking4 ,for such flights and repulses1 keeping you in practice in trying to overcome your bashfulness in small matters1 will prepare you for greater occasions4 ,and here it is well to record a remark of ,demosthenes4 ,when the ,athenians were going to help ,harpalus1 and to war against ,alexander1 all of a sudden ,philoxenus1 who was ,alexander's admiral1 was sighted in the offing4 ,and the populace being greatly alarmed1 and speechless for fear1 ,demosthenes said1 ,what will they do when they see the sun1 if they cannot lift their eyes to face a lamp8 ,and what will you do in important matters1 if the king desires anything1 or the people importune you1 if you cannot decline to drink when your friend asks you1 or evade the onset of some prating fellow1 but allow the trifler to waste all your time1 from not having nerve to say1 ,i will see you some other time1 ,i have no leisure now4#fdi ,sec4 ,,vi4 ,moreover1 the use and practice of restraining one's bashfulness in small and unimportant matters is advantageous also in regard to praise4 ,for example1 if a friend's harper sings badly at a drinking party1 or an actor hired at great cost murders#fej ,menander1 and most of the party clap and applaud1 ,i find it by no means hard1 or bad manners1 to listen silently1 and not to be so illiberal as to praise contrary to one's convictions4 ,for if in such matters you are not master of yourself1 what will you do if your friend reads a poor poem1 or parades a speech stupidly and ridiculously written8#fea ,you will praise it of course1 and join the flatterers in loud applause4 ,but how then will you find fault with your friend if he makes mistakes in business8 ,how will you be able to correct him1 if he acts improperly in reference to some office1 or marriage1 or the state8 ,for ,i cannot indeed assent to the remark of ,pericles to his friend1 who asked him to bear false witness in his favour even to the extent of perjury1 ,i am your friend as far as the altar4 ,he went too far4 ,but he that has long accustomed himself never to go against his convictions in praising a speaker1 or clapping a singer1 or laughing at a dull buffoon1 will never go to this length1 nor say to some impudent fellow in such matters1 ,swear on my behalf1 bear false witness1 pronounce an unjust verdict4 ,sec4 ,,vii4 ,so also we ought to refuse people that want to borrow money of us1 from being accustomed to say ,no in small and easily refused matters4 ,thus ,archelaus1 king of the ,macedonians1 being asked at supper for a gold cup by a man who thought ,receive the finest word in the language1 bade a boy give it to ,euripides1#feb and gazing intently on the man said to him1 ,you are fit to ask1 and not to receive1 and he is fit to receive without asking4 ,thus did he make judgement and not bashfulness the arbiter of his gifts and favours4 ,yet we oftentimes pass over our friends who are both deserving and in need1 and give to others who continually and impudently importune us1 not from the wish to give but from the inability to say ,no4 ,so the older ,antigonus1 being frequently annoyed by ,bion1 said1 ,give a talent to ,bion and necessity4 ,yet he was of all the kings most clever and ingenious at getting rid of such importunity4 ,for on one occasion1 when a ,cynic asked him for a drachma1 he replied1 ,that would be too little for a king to give2#fec and when the ,cynic rejoined1 ,give me then a talent1 he met him with1 ,that would be too much for a ,cynic to receive4#fed ,diogenes indeed used to go round begging to the statues in the ,ceramicus1 and when people expressed their astonishment said he was practising how to bear refusals4 ,and we must practise ourselves in small matters1 and exercise ourselves in little things1 with a view to refusing people who importune us1 or would receive from us when inconvenient1 that we may be able to avoid great miscarriages4 ,for no one1 as ,demosthenes says1#fee if he expends his resources on unnecessary things1 will have means for necessary ones4 ,and our disgrace is greatly increased1 if we are deficient in what is noble1 and abound in what is trivial4 ,sec4 ,,viii4 ,but bashfulness is not only a bad and inconsiderate manager of money1 but also in more important matters makes us reject expediency and reason4 ,for when we are ill we do not call in the experienced doctor1 because we stand in awe of the family one2 and instead of the best teachers for our boys we select those that importune us2#fef and in our suits at law we frequently refuse the aid of some skilled advocate1 to oblige the son of some friend or relative1 and give him a chance to make a forensic display2 and lastly1 you will find many so-called philosophers ,epicureans or ,stoics1 not from deliberate choice or conviction1 but simply from bashfulness1 to have the same views as their friends and acquaintances4 ,since this is the case1 let us accustom ourselves betimes in small and everyday matters to employ no barber or fuller merely from bashfulness1 nor to put up at a sorry inn1 when a better is at hand1 merely because the innkeeper has on several occasions been extra civil to us1 but for the benefit of the habit to select the best even in a small matter2 as the ,pythagoreans were careful never to put their left leg across the right1 nor to take an even number instead of an odd1 all other matters being indifferent4 ,we must accustom ourselves also1 at a sacrifice or marriage or any entertainment of that kind1 not to invite the person who greets us and runs up to meet us1 but the friend who is serviceable to us4 ,for he that has thus practised and trained himself will be difficult to catch tripping1 nay even unassailable1 in greater matters4 ,sec4 ,,ix4 ,let so much suffice for practice4 ,and of useful considerations the first is that which teaches and reminds us1 that all passions and maladies of the soul are accompanied by the very things which we think we avoid through them4 ,thus infamy comes through too great love of fame1 and pain comes from love of pleasure1 and plenty of work to the idle1 and to the contentious defeats and losses of lawsuits4 ,and so too it is the fate of bashfulness1 in fleeing from the smoke of ill-repute1 to throw itself into the fire of it4#feg ,for the bashful1 not venturing to say ,no to those that press them hard1 afterwards feel shame at just rebuke1 and1 through standing in awe of slight blame1 frequently in the end incur open disgrace4 ,for if a friend asks some money of them1 and through bashfulness they cannot refuse1 a little time after they are disgraced by the facts becoming known2#feh or if they have promised to help friends in a lawsuit1 they turn round and hide their diminished heads1 and run away from fear of the other side4 ,many also1 who have accepted on behalf of a daughter or sister an unprofitable offer of marriage at the bidding of bashfulness1 have afterwards been compelled to break their word1 and break off the match4 ,sec4 ,x4 ,he that said all the dwellers in ,asia were slaves to one man because they could not say the one syllable ,no1 spoke in jest and not in earnest2 but bashful persons1 even if they say nothing1 can by raising or dropping their eyebrows decline many disagreeable and unpleasant acts of compliance4 ,for ,euripides says1 ,silence is an answer to wise men1#fei but we stand more in need of it to inconsiderate persons1 for we can talk over the sensible4 ,and indeed it is well to have at hand and frequently on our lips the sayings#ffj of good and famous men to quote to those who importune us1 as that of ,phocion to ,antipater1 ,you cannot have me both as a friend and flatterer2 or his remark to the ,athenians1 when they applauded him and bade him contribute to the expenses of a festival1 ,i am ashamed to contribute anything to you1 till ,i have paid yonder person my debts to him1 pointing out his creditor ,callicles4 ,for1 as ,thucydides says1 ,it is not disgraceful to admit one's poverty1 but it is very much so not to try to mend it4#ffa ,but he who through stupidity or softness is too bashful to say to anyone that importunes him1 ,stranger1 no silver white is in my caves1 but goes bail for him as it were through his promises1 ,is bound by fetters not of brass but shame4#ffb ,but ,persaeus1#ffc when he lent a sum of money to one of his friends1 had the fact duly attested by a banker in the market-place1 remembering belike that line in ,hesiod1#ffd ,e'en to a brother1 smiling1 bring you witness4 ,and he wondering and saying1 ,why all these legal forms1 ,persaeus8 he replied1 ,ay1 verily1 that my money may be paid back in a friendly way1 and that ,i may not have to use legal forms to get it back4 ,for many1 at first too bashful to see to security1 have afterwards had to go to law1 and lost their friend4#ffe ,sec4 ,,xi4 ,plato again1 giving ,helicon of ,cyzicus a letter for ,dionysius1 praised the bearer as a man of goodness and moderation1 but added at the end of the letter1 ,i write you this about a man1 an animal by nature apt to change4 ,but ,xenocrates1 though a man of austere character1 was prevailed upon through his bashfulness to recommend to ,polysperchon by letter1 one who was no good man as the event showed2 for when the ,macedonian welcomed him1 and inquired if he wanted any money1 he asked for a talent1 and ,polysperchon gave it him1 but wrote to ,xenocrates advising him for the future to be more careful in the choice of people he recommended4 ,but ,xenocrates knew not the fellow's true character2 we on the other hand very often when we know that such and such men are bad1 yet give them testimonials and money1 doing ourselves injury1 and not getting any pleasure for it1 as people do get in the company of whores and flatterers1 but being vexed and disgusted at the importunity that has upset and forced our reason4 ,for the line ,i know that what ,i'm going to do is bad1#fff is especially applicable to people that importune us1 when one is going to perjure oneself1 or deliver an unjust verdict1 or vote for a measure that is inexpedient1 or borrow money for someone who will never pay it back4 ,sec4 ,,xii4 ,and so repentance follows more closely upon bashfulness than upon any emotion1 and that not afterwards1 but in the very act4 ,for we are vexed with ourselves when we give1 and ashamed when we perjure ourselves1 and get ill-fame from our advocacies1 and are put to the blush1 when we cannot fulfil our promises4 ,for frequently1 from inability to say ,no1 we promise impossibilities to persevering applicants1 as introductions at court1 and audiences with princes1 from reluctance or want of nerve to say1 ,the king does not know us1 others have his regard far more4 ,but ,lysander1 when he was out of favour with ,agesilaus1 though he was thought to have very great influence with him owing to his great reputation1 was not ashamed to dismiss suitors1 and bid them go and pay their court to others who had more influence with the king4 ,for not to be able to do everything carries no disgrace with it1 but to undertake and try and force your way to what you are unable to do1 or unqualified by nature for1 is in addition to the disgrace incurred a task full of trouble4 ,sec4 ,,xiii4 ,to take another element into consideration1 all seemly and modest requests we ought readily to comply with1 not bashfully but heartily1 whereas in injurious or unreasonable requests we ought ever to remember the conduct of ,zeno1 who1 meeting a young man he knew walking very quietly near a wall1 and learning from him that he was trying to get out of the way of a friend who wanted him to perjure himself on his behalf1 said to him1 ,o stupid fellow1 what do you tell me8 ,is he not afraid or ashamed to press you to what is not right8 ,and dare not you stand up boldly against him for what is right8 ,for he that said villainy is no bad weapon against villainy#ffg taught people the bad practice of standing on one's defence against vice by imitating it2 but to get rid of those who shamelessly and unblushingly importune us by their own effrontery1 and not to gratify the immodest in their disgraceful desires through false modesty1 is the right and proper conduct of sensible people4 ,sec4 ,,xiv4 ,moreover it is no great task to resist disreputable and low and worthless fellows who importune you1 but some send such off with a laugh or a jest1 as ,theocritus did1 who1 when two fellows in the public baths1 one a stranger1 the other a well-known thief1 wanted to borrow his scraper1#ffh put them both off with a playful answer1 ,you1 sir1 ,i don't know1 and you ,i know too well4 ,and ,lysimache1#ffi the priestess of ,athene ,polias at ,athens1 when some muleteers that bore the sacred vessels asked her to give them a drink1 answered1 ,i hesitate to do so from fear that you would make a practice of it4 ,and when a certain young man1 the son of a distinguished officer1 but himself effeminate and far from bold1 asked ,antigonus for promotion1 he replied1 ,with me1 young man1 honours are given for personal prowess1 not for the prowess of ancestors4 ,sec4 ,,xv4 ,but if the person that importunes us be famous or a man of power1 for such persons are very hard to move by entreaty or to get rid of when they come to sue for your vote and interest1 it will not perhaps be easy or even necessary to behave as ,cato1 when quite a young man1 did to ,catulus4 ,catulus was in the highest repute at ,rome1 and at that time held the office of censor1 and went to ,cato1 who then held the office of quaestor1 and tried to beg off someone whom he had fined1 and was urgent and even violent in his petitions1 till ,cato at last lost all patience1 and said1 ,to have you1 the censor1 removed by my officers against your will1 ,catulus1 would not be a seemly thing for you4 ,so ,catulus felt ashamed1 and went off in a rage4 ,but see whether the answers of ,agesilaus and ,themistocles are not more modest and in better form4 ,agesilaus1 when he was asked by his father to pronounce sentence contrary to the law1 said1 ,father1 ,i was taught by you even from my earliest years to obey the laws1 so now ,i shall obey you and do nothing contrary to law4 ,and ,themistocles1 when ,simonides asked him to do something unjust1 replied1 ,neither would you be a good poet if your lines violated the laws of metre1 nor should ,i be a good magistrate if ,i gave decisions contrary to law4 ,sec4 ,,xvi4 ,and yet it is not on account of want of metrical harmony in respect to the lyre1 to borrow the words of ,plato1 that cities quarrel with cities and friends with friends1 and do and suffer the worst woes1 but on account of deviations#fgj from law and justice4 ,and yet some1 who themselves pay great attention to melody and letters and measures1 do not think it wrong for others to neglect what is right in magistracies and judicial sentences and business generally4 ,one must therefore deal with them in the following manner4 ,does an orator ask a favour of you when you are acting as juryman1 or a demagogue when you are sitting in council8 ,say you will grant his request if he first utter a solecism1 or introduce a barbarism into his speech2 he will refuse because of the shame that would attach itself to him2 at any rate we see some that will not in a speech let two vowels come together4 ,if again some illustrious and distinguished person importune you to something bad1 bid him come into the market-place dancing or making wry faces1 and if he refuse you will have an opportunity to speak1 and ask him which is more disgraceful1 to utter a solecism and make wry faces1 or to violate the law and one's oath1 and contrary to justice to do more for a bad than for a good man4 ,nicostratus the ,argive1 when ,archidamus offered him a large sum of money and any ,lacedaemonian bride he chose if he would deliver up ,cromnum1 said ,archidamus could not be a descendant of ,hercules1 for he travelled about and killed evil-doers1 whereas ,archidamus tried to make evil-doers of the good4 ,in like manner1 if a man of good repute tries to force and importune us to something bad1 let us tell him that he is acting in an ignoble way1 and not as his birth and virtue would warrant4 ,sec4 ,,xvii4 ,but in the case of people of no repute you must see whether you can persuade the miser by your importunity to lend you money without a bond1 or the proud man to yield you the better place1 or the ambitious man to surrender some office to you when he might take it himself4 ,for truly it would seem monstrous that1 while such remain firm and inflexible and unmoveable in their vicious propensities1 we who wish to be1 and profess to be1 men of honour and justice should be so little masters of ourselves as to abandon and betray virtue4 ,for indeed1 if those who importune us do it for glory and power1 it is absurd that we should adorn and aggrandize others only to get infamy and a bad name ourselves2 like unfair umpires in the public games1 or like people voting only to ingratiate themselves1 and so bestowing improperly offices and prizes#fga and glory on others1 while they rob themselves of respect and fair fame4 ,and if we see that the person who importunes us only does so for money1 does it not occur to one that it is monstrous to be prodigal of one's own fame and reputation merely to make somebody else's purse heavier8 ,why the idea must occur to most people1 they sin with their eyes open2 like people who are urged hard to toss off big bumpers1 and grunt and groan and make wry faces1 but at last do as they are told4 ,sec4 ,,xviii4 ,such weakness of mind is like a temperament of body equally susceptible to heat and cold2 for if such people are praised by those that importune them they are overcome and yield at once1 whereas they are mortally afraid of the blame and suspicions of those whose desires they do not comply with4 ,but we ought to be stout and resolute in either case1 neither yielding to bullying nor cajolery4 ,thucydides indeed tells us1 since envy necessarily follows ability1 that he is well advised who incurs envy in matters of the highest importance4#fgb ,but we1 thinking it difficult to escape envy1 and seeing that it is altogether impossible not to incur blame or give offence to those we live with1 shall be well advised if we prefer the hatred of the perverse to that of those who might justly find fault with us for having iniquitously served their turn4 ,and indeed we ought to be on our guard against praise from those who importune us1 which is sure to be altogether insincere1 and not to resemble swine1 readily allowing anyone that presses to make use of us from our pleasure at itching and tickling1 and submitting ourselves to their will4 ,for those that give their ears to flatterers differ not a whit from such as let themselves be tripped up at wrestling1 only their overthrow and fall is more disgraceful2 some forbearing hostility and reproof in the case of bad men1 that they may be called merciful and humane and compassionate2 and others on the contrary persuaded to take up unnecessary and dangerous animosities and charges by those who praise them as the only men1 the only people that never flatter1 and go so far as to entitle them their mouthpieces and voices4 ,accordingly ,bio#fgc compared such people to jars1 that you could easily take by the ears and turn about at your will4 ,thus it is recorded that the sophist ,alexinus in one of his lectures said a good many bad things about ,stilpo the ,megarian1 but when one of those that were present said1 ,why1 he was speaking in your praise only the other day1 he replied1 ,i don't doubt it2 for he is the best and noblest of men4 ,menedemus on the contrary1 having heard that ,alexinus#fgd frequently praised him1 replied1 ,but ,i always censure him1 for that man is bad who either praises a bad man or is blamed by a good4 ,so inflexible and proof was he against such flattery1 and master of that advice which ,hercules in ,antisthenes#fge gave1 when he ordered his sons to be grateful to no one that praised them2 which meant nothing else than that they should not be dumbfoundered at it1 nor flatter again those who praised them4 ,very apt1 ,i take it1 was the remark of ,pindar to one who told him that he praised him everywhere and to all persons1 ,i am greatly obliged to you1 and will make your account true by my actions4 ,sec4 ,,xix4 ,a useful precept in reference to all passions is especially valuable in the case of the bashful4 ,when they have been overcome by this infirmity1 and against their judgement have erred and been confounded1 let them fix it in their memories1 and1 remembering the pain and grief it gave them1 let them recall it to their mind and be on their guard for a very long time4 ,for as travellers that have stumbled against a stone1 or pilots that have been wrecked off a headland1 if they remember these occurrences1 not only dread and are on their guard continually on those spots1 but also on all similar ones2 so those that frequently remember the disgrace and injury that bashfulness brought them1 and its sorrow and anguish1 will in similar cases be on their guard against their weakness1 and will not readily allow themselves to be subjugated by it again4 #fcf ,or bashfulness1 shamefacedness1 what the ,french call mauvaise honte4 #fcg ,shakespeare puts all this into one line3 ,most subject is the fattest soil to weeds4--#b ,henry ,,iv41 ,a4 iv4 ,sc4 iv4 #fch ,or girls4 ,greek3 kore means both a girl1 and the pupil of the eye4 #fci ,so ,wyttenbach4 #fdj ,these lines are quoted again ,on ,moral ,virtue1 ,sec4 vi4 #fda ,iliad1 xxiv4 #dd1 #de4 #fdb ,euripides1 ,bellerophon1 ,fragm41 #cac4 #fdc ,soph41 ,fragm41 #gcf4 #fdd ,surely it is necessary to read ,greek3 prodiaphthareisa to akolasto4 #fde ,see ,plato1 ,charmides1 #afe ,a4 #fdf ,euripides1 ,medea1 #bij1 #bia4 #fdg ,works and ,days1 #cdb4 #fdh ,reading with ,wyttenbach1 ,greek3 med hypolabe pisteuein1 dokounta4 #fdi ,see ,horace's very amusing ,satire1 i4 ix41 on such tiresome fellows4 #fej ,greek3 epitribo is used in the same sense by ,demosthenes1 p4 #bhh4 #fea ,on such social pests see ,juvenal1 i4 #a-ad4 #feb ,see ,pausanias1 i4 #b4 ,euripides left ,athens about #dji ,b4,c41 and took up his abode for good in ,macedonia at the court of ,archelaus1 where he died #djf ,b4,c4 #fec ,for a drachma was only worth #f obols1 or #ic_/d;d4 of our money1 nearly ,roman denarius4 #fed ,a talent was #f1jjj drachmae1 or #cf1jjj obols1 about ,l#bdc #aes4 of our money4 #fee ,olynth4 iii4 p4 #cc1 ,sec4 #ai4 #fef ,compare ,on ,education1 ,sec4 vii4 #feg ,our ,out of the frying-pan into the fire4 ,cf4 ,incidit in ,scyllam cupiens vitare ,charybdim4 #feh ,by their having to borrow themselves4 #fei ,fragm4 #idg4 #ffj ,or apophthegms1 of which ,plutarch and ,lord ,verulam have both left us collections4 #ffa ,thucydides1 ii4 #dj4 ,pericles is the speaker4 #ffb ,a slightly-changed line from ,euripides' ,pirithous1 ,fragm4 #eia4 ,quoted correctly ,on ,abundance of ,friends1 ,sec4 vii4 #ffc ,zenonis discipulus4--,reiske4 #ffd ,works and ,days1 #cga4 #ffe ,cf4 ,shakspere1 ,hamlet1 i4 iii4 #gf4 #fff ,euripides1 ,medea1 #ajgh4 #ffg ,our ,set a thief to catch a thief4 #ffh ,or strigil4 ,see ,otto ,jahn's note on ,persius1 v4 #abf4 #ffi ,forsitan illa quam nominat ,pausanias1 i4 #bg4--,reiske4 #fgj ,literally want of tune in4 ,we cannot well keep up the metaphor4 ,compare with this passage1 ,that virtue may be taught1 ,sec4 ii4 #fga ,literally crowns4 #fgb ,thucydides1 ii4 #fd4 ,pericles is the speaker4 ,quoted again in ,how one may discern a flatterer from a friend1 ,sec4 ,,xxxv4 #fgc ,est ,bio ,borysthenita1 de quo vide ,diog4 ,laert4--,reiske4 #fgd ,de ,alexino ,eleo vide ,diog4 ,laert41 ii4 #aji4 ,nostri p4 #ajfc1 #c4--,reiske4 #fge ,antisthenes wrote a book called ,hercules4 ,see ,diogenes ,laertius1 vi4 #af4 ,,on ,,restraining ,,anger4 ,a ,,dialogue ,,between ,,sylla ,,and ,,fundanus4 ,sec4 ,i4 ,sylla4 ,those painters1 ,fundanus1 seem to me to do well who1 before giving the finishing touches to their paintings1 lay them by for a time and then revise them2 because by taking their eyes off them for a time they gain by frequent inspection a new insight1 and are more apt to detect minute differences1 that continuous familiarity would have hidden4 ,now since a human being cannot so separate himself from himself for a time1 and make a break in his continuity1 and then approach himself again--and that is perhaps the chief reason why a man is a worse judge of himself than of others--the next best thing will be for a man to inspect his friends after an interval1 and likewise offer himself to their scrutiny1 not to see whether he has aged quickly1 or whether his bodily condition is better or worse1 but to examine his moral character1 and see whether time has added any good quality1 or removed any bad one4 ,on my return then to ,rome after an absence of two years1 and having been with you now five months1 ,i am not at all surprised that there has been a great increase and growth in those good points which you formerly had owing to your admirable nature2 but when ,i see how gentle and obedient to reason your former excessive impetuosity and hot temper has become1 it cannot but occur to me to quote the line1 ,ye gods1 how much more mild is he become6#fgf ,and this mildness has not wrought in you sloth or weakness1 but like cultivation of the soil it has produced a smoothness and depth fit for action1 instead of the former impetuosity and vehemence4 ,and so it is clear that your propensity to anger has not been effaced by any declining vigour or through some chance1 but has been cured by good precepts4 ,and indeed1 for ,i will tell you the truth1 when our friend ,eros#fgg reported this change in you to me1 ,i suspected that owing to goodwill he bare witness not of the actual state of the case1 but of what was becoming to all good and virtuous men1 although1 as you know1 he can never be persuaded to depart from his real opinion to ingratiate himself with anyone4 ,but now he is acquitted of false witness1 and do you1 as your journey gives you leisure1 narrate to me the mode of cure you employed to make your temper so under control1 so natural1 gentle and obedient to reason4 ,fundanus4 ,most friendly ,sylla1 take care that you do not in your goodwill and affection to me rest under any misconception of my real condition4 ,for it is possible that ,eros1 not being able always himself to keep his temper in its place in the obedience that ,homer speaks of1#fgh but sometimes carried away by his hatred of what is bad1 may think me grown milder than ,i really am1 as in changes of the scale in music the lowest notes become the highest4 ,sylla4 ,neither of these is the case1 ,fundanus1 but oblige me by doing as ,i ask4 ,sec4 ,,ii4 ,fundanus4 ,one of the excellent precepts then of ,musonius that ,i remember1 ,sylla1 is this1 that those who wish to be well should diet themselves all their life long4 ,for ,i do not think we must employ reason as a cure1 as we do hellebore1 by purging it out with the disease1 but we must retain it in the soul1 to restrain and govern the judgement4 ,for the power of reason is not like physic1 but wholesome food1 which co-operates with good health in producing a good habit of body in those by whom it is taken4 ,but admonition and reproof1 when passion is at its height and swelling1 does little or no good1 but resembles very closely those strong-smelling substances1 that are able to set on their legs again those that have fallen in epileptic fits1 but cannot rid them of their disease4 ,for although all other passions1 even at the moment of their acme1 do in some sort listen to reason and admit it into the soul1 yet anger does not1 for1 as ,melanthius says1 ,fell things it does when it the mind unsettles1 for it absolutely turns reason out of doors1 and bolts it out1 and1 like those persons who burn themselves and houses together1 it makes all the interior full of confusion and smoke and noise1 so that what would be advantageous can neither be seen nor heard4 ,and so an empty ship in a storm at open sea would sooner admit on board a pilot from without1 than a man in a tempest of rage and anger would listen to another's advice1 unless his own reason was first prepared to hearken4 ,but as those who expect a siege get together and store up supplies1 when they despair of relief from without1 so ought we by all means to scour the country far and wide to derive aids against anger from philosophy1 and store them up in the soul3 for1 when the time of need comes1 we shall find it no easy task to import them4 ,for either the soul doesn't hear what is said without because of the uproar1 if it have not within its own reason 7like a boatswain as it were7 to receive at once and understand every exhortation2 or if it does hear1 it despises what is uttered mildly and gently1 while it is exasperated by harsh censure4 ,for anger being haughty and self-willed and hard to be worked upon by another1 like a fortified tyranny1 must have someone born and bred within it#fgi to overthrow it4 ,sec4 ,,iii4 ,now long-continued anger1 and frequent giving way to it1 produces an evil disposition of soul1 which people call irascibility1 and which ends in passionateness1 bitterness1 and peevishness1 whenever the mind becomes sore and vexed at trifles and querulous at everyday occurrences1 like iron thin and beaten out too fine4 ,but when the judgement checks and suppresses at once the rising anger1 it not only cures the soul for the moment1 but restores its tone and balance for the future4 ,it has happened to myself indeed twice or thrice1 when ,i strongly fought against anger1 that ,i was in the same plight as the ,thebans1 who after they had once defeated the ,lacedaemonians1 whom they had hitherto thought invincible1 never lost a battle against them again4 ,i then felt confident that reason can win the victory4 ,i saw also that anger is not only appeased by the sprinkling of cold water1 as ,aristotle attested1 but is also extinguished by the action of fear2 aye1 and1 as ,homer tells us1 anger has been cured and has melted away in the case of many by some sudden joy4 ,so that ,i came to the conclusion that this passion is not incurable for those who wish to be cured4 ,for it does not arise from great and important causes1 but banter and joking1 a laugh or a nod1 and similar trifles make many angry1 as ,helen by addressing her niece1 ,electra1 maiden now for no short time1#fhj provoked her to reply1 ,your wisdom blossoms late1 since formerly ,you left your house in shame2#fha and ,callisthenes incensed ,alexander1 by saying1 when a huge cup was brought to him1 ,i will not drink to ,alexander till ,i shall require the help of ,a,esculapius4 ,sec4 ,,iv4 ,as then it is easy to put out a flame kindled in the hair of hares and in wicks and rubbish1 but if it once gets hold of things solid and thick1 it quickly destroys and consumes them1 raging amidst the lofty work of the carpenters1 as ,a,eschylus#fhb says2 so he that observes anger in its rise1 and sees it gradually smoking and bursting forth into fire from some chatter or rubbishy scurrility1 need have no great trouble with it1 but can frequently smother it merely by silence and contempt4 ,for as a person puts out a fire by bringing no fuel to it1 so with respect to anger1 he that does not in the beginning fan it1 and stir up its rage in himself1 keeps it off and destroys it4 ,and so1 though ,hieronymus has given us many useful sayings and precepts1 ,i am not pleased with his remark that there is no perception of anger in its birth1 but only in its actual developement1 so quick is it4 ,for none of the passions when stirred up and set in motion has so palpable a birth and growth as anger4 ,as indeed ,homer skilfully shows us1 where he represents ,achilles as seized at once with grief1 when word was brought him of ,patroclus' death1 in the line1 ,thus spake he1 and grief's dark cloud covered him2#fhc whereas he represents him as waxing angry with ,agamemnon slowly1 and as inflamed by his many words1 which if either of them#fhd had abstained from1 their quarrel would not have attained such growth and magnitude4 ,and so ,socrates1 as often as he perceived any anger rising in him against any of his friends1 setting himself like some ocean promontory to break the violence of the waves1 would lower his voice1 and put on a smiling countenance1 and give his eye a gentler expression1 by inclining in the other direction and running counter to his passion1 thus keeping himself from fall and defeat4 ,sec4 ,v4 ,for the first way1 my friend1 to overcome anger1 like the putting down of some tyrant1 is not to obey or listen to it when it bids you speak loud1 and look fierce1 and beat yourself1 but to remain quiet1 and not to make the passion more intense1 as one would a disease1 by tossing about and crying out4 ,in love affairs indeed1 such things as revellings1 and serenadings1 and crowning the loved one's door with garlands1 may indeed bring1 some pleasant and elegant relief4 ,i went1 but asked not who or whose she was1 ,i merely kissed her door-post4 ,if that be ,a crime1 ,i do plead guilty to the same4#fhe ,in the case of mourners also giving up to weeping and wailing takes away with the tears much of the grief4 ,but anger on the contrary is much more fanned by what angry persons do and say4 ,it is best therefore to be calm1 or to flee and hide ourselves and go to a haven of quiet1 when we feel the fit of temper coming upon us as an epileptic fit1 that we fall not1 or rather fall not on others1 for it is our friends that we fall upon most and most frequently4 ,for we do not love all1 nor envy all1 nor fear all men2 but nothing is untouched or unassailed by anger2 for we are angry with friends and enemies1 parents and children1 aye1 and with the gods1 and beasts1 and even things inanimate1 as was ,thamyris1 ,breaking his gold-bound horn1 breaking the music ,of well-compacted lyre2#fhf and ,pandarus1 who called down a curse upon himself1 if he did not burn his bow after breaking it with his hands4#fhg ,and ,xerxes inflicted stripes and blows on the sea1 and sent letters to ,mount ,athos1 ,divine ,athos1 whose top reaches heaven1 put not in the way of my works stones large and difficult to deal with1 or else ,i will hew thee down1 and throw thee into the sea4 ,for anger has many formidable aspects1 and many ridiculous ones1 so that of all the passions it is the most hated and despised4 ,it will be well to consider both aspects4 ,sec4 ,,vi4 ,to begin then1 whether my process was wrong or right ,i know not1 but ,i began my cure of anger by noticing its effects in others1 as the ,lacedaemonians study the nature of drunkenness in the ,helots4 ,and in the first place1 as ,hippocrates tells us that disease is most dangerous in which the face of the patient is most unlike himself1 so observing that people beside themselves with anger change their face1 colour1 walk1 and voice1 ,i formed an impression as it were of that aspect of passion1 and was very disgusted with myself if ever ,i should appear so frightful and like one out of his mind to my friends and wife and daughters1 not only wild and unlike oneself in appearance1 but also with a voice savage and harsh1 as ,i had noticed in some#fhh of my acquaintance1 who could neither preserve for anger their ordinary behaviour1 or demeanour1 or grace of language1 or persuasiveness and gentleness in conversation4 ,caius ,gracchus1 indeed1 the orator1 whose character was harsh and style of oratory impassioned1 had a pitch-pipe made for him1 such as musicians use to heighten or lower their voices by degrees1 and this1 when he was making a speech1 a slave stood behind him and held1 and used to give him a mild and gentle note on it1 whereby he lowered his key1 and removed from his voice the harsh and passionate element1 charming and laying the heat of the orator1 ,as shepherds' wax-joined reed sounds musically ,with sleep provoking strain4#fhi ,for myself if ,i had some elegant and sprightly companion1 ,i should not be vexed at his showing me a looking-glass in my fits of anger1 as they offer one to some after a bath to little useful end4 ,for to behold oneself unnaturally distorted in countenance will condemn anger in no small degree4 ,the poets playfully tell us that ,athene when playing on the pipe was rebuked thus by a ,satyr1 ,that look no way becomes you1 take your armour1 ,lay down your pipes1 and do compose your cheeks1 and though she paid no attention to him1 yet afterwards when she saw her face in a river1 she felt vexed and threw her pipes away1 although art had made melody a compensation for her unsightliness4 ,and ,marsyas1 it seems1 by a sort of mouthpiece forcibly repressed the violence of his breath1 and tricked up and hid the contortion of his face1 ,around his shaggy temples put bright gold1 ,and o'er his open mouth thongs tied behind4 ,now anger1 that puffs up and distends the face so as to look ugly1 utters a voice still more harsh and unpleasant1 ,moving the mind's chords undisturbed before4 ,they say that the sea is cleansed when agitated by the winds it throws up tangle and seaweed2 but the intemperate and bitter and vain words1 which the mind throws up when the soul is agitated1 defile the speakers of them first of all and fill them with infamy1 as always having those thoughts within their bosom and being defiled with them1 but only giving vent to them in anger4 ,and so for a word which is1 as ,plato styles it1 a very small matter1 they incur a most heavy punishment1 for they get reputed to be enemies1 and evil speakers1 and malignant in disposition4 ,sec4 ,,vii4 ,seeing and observing all this1 it occurs to me to take it as a matter of fact1 and record it for my own general use1 that if it is good to keep the tongue soft and smooth in a fever1 it is better to keep it so in anger4 ,for if the tongue of people in a fever be unnatural1 it is a bad sign1 but not the cause of their malady2 but the tongue of angry people1 being rough and foul1 and breaking out into unseemly speeches1 produces insults that work irremediable mischief1 and argue deep-rooted malevolence within4 ,for wine drunk neat does not exhibit the soul in so ungovernable and hateful a condition as temper does3 for the outbreaks of the one smack of laughter and fun1 while those of the other are compounded with gall3 and at a drinking-bout he that is silent is burdensome to the company and tiresome1 whereas in anger nothing is more highly thought of than silence1 as ,sappho advises1 ,when anger's busy in the brain ,thy idly-barking tongue restrain4 ,sec4 ,,viii4 ,and not only does the consideration of all this naturally arise from observing ourselves in the moments of anger1 but we cannot help seeing also the other properties of rage1 how ignoble it is1 how unmanly1 how devoid of dignity and greatness of mind6 ,and yet to most people its noise seems vigour1 its threatening confidence1 and its obstinacy force of character2 some even not wisely entitle its savageness magnanimity1 and its implacability firmness1 and its morosity hatred of what is bad4 ,for their actions and motions and whole demeanour argue great littleness and meanness1 not only when they are fierce with little boys1 and peevish with women1 and think it right to treat dogs and horses and mules with harshness1 as ,otesiphon the pancratiast thought fit to kick back a mule that had kicked him1 but even in the butcheries that tyrants commit their littleness of soul is apparent in their savageness1 and their suffering in their action1 so that they are like the bites of serpents1 that1 when they are burnt and smart with pain1 violently thrust their venom on those that have hurt them4 ,for as a swelling is produced in the flesh by a heavy blow1 so in softest souls the inclination to hurt others gets its greater strength from greater weakness4 ,thus women are more prone to anger than men1 and people ill than people well1 and old men than men in their prime1 and the unfortunate than the prosperous2 the miser is most prone to anger with his steward1 the glutton with his cook1 the jealous man with his wife1 the vain man when he is spoken ill of2 and worst of all are those men who are too eager in states for office1 or to head a faction1 a manifest sorrow1 to borrow ,pindar's words4 ,so from the very great pain and suffering of the soul there arises mainly from weakness anger1 which is not like the nerves of the soul1 as some one defined it1 but like its strainings and convulsions when it is excessively vehement in its thirst for revenge4 ,sec4 ,,ix4 ,such bad examples as these were not pleasant to look at but necessary1 but ,i shall now proceed to describe people who have been mild and easy in dealing with anger1 conduct gratifying either to see or hear about1 being utterly disgusted#fij with people who use such language as1 ,you have a man wronged3 shall a man stand this8 and1 ,put your heel upon his neck1 and dash his head against the ground1 and other provoking expressions such as these1 by which some not well have transferred anger from the woman's side of the house to the man's4 ,for manliness in all other respects seems to resemble justice1 and to differ from it only in respect to gentleness1 with which it has more affinities4 ,for it sometimes happens to worse men to govern better ones1 but to erect a trophy in the soul against anger 7which ,heraclitus says it is difficult to contend against1 for whatever it wishes is bought at the price of the soul71 is a proof of power so great and victorious as to be able to apply the judgement as if it were nerves and sinews to the passions4 ,so ,i always try to collect and peruse the remarks on this subject not only of the philosophers1 who foolish#fia people say had no gall in their composition1 but still more of kings and tyrants4 ,such was the remark of ,antigonus to his soldiers1 when they were abusing him near his tent as if he were not listening1 so he put his staff out1 and said1 ,what's to do8 can you not go rather farther off to run me down8 ,and when ,arcadio the ,achaean1 who was always railing against ,philip1 and advising people to flee ,unto a country where they knew not ,philip1 visited ,macedonia afterwards on some chance or other1 the king's friends thought he ought to be punished and the matter not looked over2 but ,philip treated him kindly1 and sent him presents and gifts1 and afterwards bade inquiry to be made as to what sort of account of him ,arcadio now gave to the ,greeks2 and when all testified that the fellow had become a wonderful praiser of the king1 ,philip said1 ,you see ,i knew how to cure him better than all of you4 ,and at the ,olympian games when there was defamation of ,philip1 and some of his suite said to him1 that the ,greeks ought to smart for it1 because they railed against him when they were treated well by him1 he replied1 ,what will they do then if they are treated badly by me8 ,excellent also was the behaviour of ,pisistratus to ,thrasybulus1 and of ,porsena to ,mucius1 and of ,magas to ,philemon4 ,as to ,magas1 after he had been publicly jeered at by ,philemon in one of his comedies at the theatre in the following words1 ,magas1 the king hath written thee a letter1 ,unhappy ,magas1 since thou can'st not read1 after having taken ,philemon1 who had been cast on shore by a storm at ,paraetonium1 he commanded one of his soldiers only to touch his neck with the naked sword and then to go away quietly1 and dismissed him1 after sending him a ball and some dice as if he were a silly boy4 ,and ,ptolemy on one occasion1 flouting a grammarian for his ignorance1 asked him who was the father of ,peleus1 and he answered1 ,i will tell you1 if you tell me first who was the father of ,lagus4 ,this was a jeer at the obscure birth of the king1 and all his courtiers were indignant at it as an unpardonable liberty2 but ,ptolemy said1 ,if it is not kingly to take a flout1 neither is it kingly to give one4 ,and ,alexander was more savage than usual in his behaviour to ,callisthenes and ,clitus4 ,so ,porus1 when he was taken captive1 begged ,alexander to use him as a king4 ,and on his inquiring1 ,what1 nothing more8 he replied ,no4 ,for everything is included in being used as a king4 ,so they call the king of the gods ,milichius1#fib while they call ,ares ,maimactes2#fic and punishment and torture they assign to the ,erinnyes and to demons1 not to the gods or ,olympus4 ,sec4 ,x4 ,as then a certain person passed the following remark on ,philip when he had razed ,olynthus to the ground1 ,he certainly could not build such another city1 so we may say to anger1 ,you can root up1 and destroy1 and throw down1 but to raise up and save and spare and tolerate is the work of mildness and moderation1 the work of a ,camillus1 a ,metellus1 an ,aristides1 a ,socrates2 but to sting and bite is to resemble the ant and horse-fly4 ,for1 indeed1 when ,i consider revenge1 ,i find its angry method to be for the most part ineffectual1 since it spends itself in biting the lips and gnashing the teeth1 and in vain attacks1 and in railings coupled with foolish threats1 and eventually resembles children running races1 who from feebleness ridiculously tumble down before they reach the goal they are hastening to4 ,so that speech of the ,rhodian to a lictor of the ,roman praetor who was shouting and talking insolently was not inapt1 ,it is no matter to me what you say1 but what your master thinks4#fid ,and ,sophocles1 when he had introduced ,neoptolemus and ,eurypylus as armed for the battle1 gives them this high commendation1#fie ,they rushed into the midst of armed warriors1 ,some barbarians indeed poison their steel1 but bravery has no need of gall1 being dipped in reason1 but rage and fury are not invincible but rotten4 ,and so the ,lacedaemonians by their pipes turn away the anger of their warriors1 and sacrifice to the ,muses before commencing battle1 that reason may abide with them1 and when they have routed a foe do not follow up the victory1#fif but relax their rage1 which like small daggers they can easily take back4 ,but anger kills myriads before it is glutted with revenge1 as happened in the case of ,cyrus and ,pelopidas the ,theban4 ,but ,agathocles bore mildly the revilings of those he was besieging1 and when one of them cried out1 ,potter1 how are you going to get money to pay your mercenaries8 he replied laughingly1 ,out of your town if ,i take it4 ,and when some of those on the wall threw his ugliness into the teeth of ,antigonus1 he said to them1 ,i thought ,i was rather a handsome fellow4 ,but after he had taken the town1 he sold for slaves those that had flouted him1 protesting that1 if they insulted him again1 he would bring the matter before their masters4 ,i have noticed also that hunters and orators are very unsuccessful when they give way to anger4#fig ,and ,aristotle tells us that the friends of ,satyrus stopped up his ears with wax when he was to plead a cause1 that he might not make any confusion in the case through rage at the abuse of his enemies4 ,and does it not frequently happen with ourselves that a slave who has offended escapes punishment1 because they abscond in fear of our threats and harsh words8 ,what nurses then say to children1 ,give up crying1 and you shall have it1 may usefully be applied to anger1 thus1 ,do not be in a hurry1 or bawl out1 or be vehement1 and you will sooner and better get what you want4 ,for a father1 seeing his boy trying to cut or cleave something with a knife1 takes the knife from him and does it himself3 and similarly a person1 taking revenge out of the hand of passion1 does himself safely and usefully and without harm punish the person who deserves punishment1 and not himself instead1 as anger often does4 ,sec4 ,,xi4 ,now though all the passions need such discipline as by exercise shall tame and subdue their unreasoning and disobedient elements1 yet there is none which we ought to keep under by such discipline so much as the exhibition of anger to our servants4 ,for neither envy1 nor fear1 nor rivalry come into play between them and us2 but our frequent displays of anger to them1 creating many offences and faults1 make us to slip as if on slippery ground owing to our autocracy with our servants1 which no one resists or prevents4 ,for it is impossible to check irresponsible power so as never to break out under the influence of passion1 unless one wields power with much meekness1 and refuses to listen to the frequent complaints of one's wife and friends charging one with being too easy and lax with one's servants4 ,and by nothing have ,i been more exasperated against them1 as if they were being ruined for want of correction4 ,at last1 though late1 ,i got to see that in the first place it is better to make them worse by forbearance1 than by bitterness and anger to distort oneself for the correction of others4 ,in the next place ,i observed that many for the very reason that they were not corrected were frequently ashamed to be bad1 and made pardon rather than punishment the commencement of their reformation1 aye1 and made better slaves to some merely at their nod silently and cheerfully than to others with all their beatings and brandings1 and so ,i came to the conclusion that reason gets better obeyed than temper1 for it is not as the poet said1 ,where there is fear1 there too is self-respect1 but it is just the other way about1 for self-respect begets that kind of fear that corrects the behaviour4 ,but perpetual and pitiless beating produces not so much repentance for wrong-doing as contrivances to continue in it without detection4 ,in the third place1 ever remembering and reflecting within myself that1 just as he that teaches us the use of the bow does not forbid us to shoot but only to miss the mark1 so it will not prevent punishment altogether to teach people to do it in season1 and with moderation1 utility1 and decorum1 ,i strive to remove anger most especially by not forbidding those who are to be corrected to speak in their defence1 but by listening to them4 ,for the interval of time gives a pause to passion1 and a delay that mitigates it1 and so judgement finds out both the fit manner and adequate amount of punishment4 ,moreover he that is punished has nothing to allege against his correction1 if he is punished not in anger but only after his guilt is brought home to him4 ,and the greatest disgrace will not be incurred1 which is when the servant seems to speak more justly than the master4 ,as then ,phocion1 after the death of ,alexander1 to stop the ,athenians from revolting and believing the news too soon1 said to them1 ,men of ,athens1 if he is dead to-day1 he will certainly also be dead to-morrow and the next day1 so ,i think the man who is in a hurry to punish anyone in his rage ought to consider with himself1 ,if this person has wronged you to-day1 he will also have wronged you to-morrow and the next day2 and there will be no harm done if he shall be punished somewhat late2 whereas if he shall be punished at once1 he will always seem to you to have been innocent1 as has often happened before now4 ,for which of us is so savage as to chastise and scourge a slave because five or ten days before he over-roasted the meat1 or upset the table1 or was somewhat tardy on some errand8 ,and yet these are the very things for which we put ourselves out and are harsh and implacable1 immediately after they have happened and are recent4 ,for as bodies seem greater in a mist1 so do little matters in a rage4 ,we ought therefore to consider such arguments as these at once1 and if1 when there is no trace of passion left1 the matter appear bad to calm and clear reason1 then it ought to be taken in hand1 and the punishment ought not to be neglected or abandoned1 as we leave food when we have lost our appetites4 ,for nothing causes people to punish so much when their anger is fierce1 as that when it is appeased they do not punish at all1 but forget the matter entirely1 and resemble lazy rowers1 who lie in harbour when the sea is calm1 and then sail out to their peril when the wind gets up4 ,so we1 condemning reason for slackness and mildness in punishing1 are in a hurry to punish1 borne along by passion as by a dangerous gale4 ,he that is hungry takes his food as nature dictates1 but he that punishes should have no hunger or thirst for it1 nor require anger as a sauce to stimulate him to it1 but should punish when he is as far as possible from having any desire for it1 and has to compel his reason to it4 ,for we ought not1 as ,aristotle tells us slaves in his time were scourged in ,etruria to the music of the flute1 to go headlong into punishing with a desire and zest for it1 and to delight in punishing1 and then afterwards to be sorry at it--for the first is savage1 and the last womanish--but we should without either sorrow or pleasure chastise at the dictates of reason1 giving anger no opportunity to interfere4 ,sec4 ,,xii4 ,but this perhaps will not appear a cure of anger so much as a putting away and avoiding such faults as men commit in anger4 ,and yet1 though the swelling of the spleen is only a symptom of fever1 the fever is assuaged by its abating1 as ,hieronymus tells us4 ,now when ,i contemplated the origin of anger itself1 ,i observed that1 though different persons fell into it for different reasons1 yet in nearly all of them was the idea of their being despised and neglected to be found4 ,so we ought to help those who try to get rid of anger1 by removing as far as possible from them any action savouring of contempt or contumely1 and by looking upon their anger as folly or necessity1 or emotion1 or mischance1 as ,sophocles says1 ,in those that are unfortunate1 ,o king1 ,no mind stays firm1 but all their balance lose4#fih ,and so ,agamemnon1 ascribing to ,ate his carrying off ,briseis1 yet says to ,achilles1 ,i wish to please you in return1 and give ,completest satisfaction4#fii ,for suing is not the action of one who shews his contempt1 and when he that has done an injury is humble he removes all idea of slighting one4 ,but the angry person must not expect this1 but rather take to himself the answer of ,diogenes1 who1 when it was said to him1 ,these people laugh at you1 replied1 ,but ,i am not one to be laughed at1 and not think himself despised1 but rather despise the person who gave the offence1 as acting from weakness1 or error1 or rashness1 or heedlessness1 or illiberality1 or old age1 or youth4 ,nor must we entertain such notions with regard to our servants and friends4 ,for they do not despise us as void of ability or energy1 but owing to our evenness and good-nature1 some because we are mild1 and others presuming on our affection for them4 ,but as it is we not only fly into rages with wife and slaves and friends1 as if we were slighted by them1 but we also frequently1 from forming the same idea of being slighted1 fall foul of innkeepers and sailors and muleteers1 and are vexed at dogs that bark and asses that are in our way3 like the man who was going to beat an ass-driver1 but when he cried out he was an ,athenian1 he said to the ass1 ,you are not an ,athenian anyway1 and beat it with many stripes4 ,sec4 ,,xiii4 ,moreover those continuous and frequent fits of anger that gather together in the soul by degrees1 like a swarm of bees or wasps1 are generated within us by selfishness and peevishness1 luxury and softness4 ,and so nothing causes us to be mild to our servants and wife and friends so much as easiness and simplicity1 and the learning to be content with what we have1 and not to require a quantity of superfluities4 ,he who likes not his meat if over-roast ,or over-boiled1 or under-roast or under-boiled1 ,and never praises it however dressed1 but will not drink unless he have snow to cool his drink1 nor eat bread purchased in the market1 nor touch food served on cheap or earthenware plates1 nor sleep upon any but a feather bed that rises and falls like the sea stirred up from its depths1 and with rods and blows hastens his servants at table1 so that they run about and cry out and sweat as if they were bringing poultices to sores1 he is slave to a weak querulous and discontented mode of life1 and1 like one who has a continual cough or various ailments1 whether he is aware of it or not1 he is in an ulcerous and catarrh-like condition as regards his proneness to anger4 ,we must therefore train the body to contentment by plain living1 that it may be easily satisfied3 for they that require little do not miss much2 and it is no great hardship to begin with our food1 and take it silently whatever it is1 and not by being choleric and peevish to thrust upon ourselves and friends the worst sauce to meat1 anger4 ,no more unpleasant supper could there be#gjj than that wherein the servants are beaten1 and the wife scolded1 because something is burnt or smoked or not salt enough1 or because the bread is too cold4 ,arcesilaus was once entertaining some friends and strangers1 and when dinner was served1 there was no bread1 through the servants having neglected to buy any4 ,in such a case as this which of us would not have broken the walls with vociferation8 ,but he only smiled and said1 ,how unfit a sage is to give an entertainment6 ,and when ,socrates once took ,euthydemus home with him from the wrestling-school1 ,xanthippe was in a towering rage1 and scolded1 and at last upset the table1 and ,euthydemus rose and went away full of sorrow4 ,but ,socrates said to him1 ,did not a hen at your house the other day fly in and act in the very same way8 ,and we did not put ourselves out about it4 ,we ought to receive our friends with gaiety and smiles and welcome1 not knitting our brows1 or inspiring fear and trembling in the attendants4 ,we ought also to accustom ourselves to the use of any kind of ware at table1 and not to stint ourselves to one kind rather than another1 as some pick out a particular tankard or horn1 as they say ,marius did1 out of many1 and will not drink out of anything else2 and some act in the same way with regard to oil-flasks and scrapers1#gja being content with only one out of all1 and so1 if such an article is broken or lost1 they are very much put out about it1 and punish with severity4 ,he then that is prone to anger should not use rare and dainty things1 such as choice cups and seals and precious stones3 for if they are lost they put a man beside himself much more than the loss of ordinary and easily got things would do4 ,and so when ,nero had got an eight-cornered tent constructed1 a wonderful object both for its beauty and costliness1 ,seneca said to him1 ,you have now shown yourself to be poor1 for if you should lose this1 you will not be able to procure such another4 ,and indeed it did so happen that the tent was lost by shipwreck1 but ,nero bore its loss patiently1 remembering what ,seneca had said4 ,now this easiness about things generally makes a man also easy and gentle to his servants1 and if to them1 then it is clear he will be so to his friends also1 and to all that serve under him in any capacity4 ,so we observe that newly-purchased slaves do not inquire about the master who has bought them1 whether he is superstitious or envious1 but only whether he is a bad-tempered man3 and generally speaking we see that neither can men put up with chaste wives1 nor wives with loving husbands1 nor friends with one another1 if they be ill-tempered to boot4 ,so neither marriage nor friendship is bearable with anger1 though without anger even drunkenness is a small matter4 ,for the wand of ,dionysus punishes sufficiently the drunken man1 but if anger be added it turns wine from being the dispeller of care and inspirer of the dance into a savage and fury4 ,and simple madness can be cured by ,anticyra1#gjb but madness mixed with anger is the producer of tragedies and dreadful narratives4 ,sec4 ,,xiv4 ,so we ought to give anger no vent1 either in jest1 for that draws hatred to friendliness2 or in discussion1 for that turns love of learning into strife2 or on the judgement-seat1 for that adds insolence to power2 or in teaching1 for that produces dejection and hatred of learning3 or in prosperity1 for that increases envy2 or in adversity1 for that deprives people of compassion1 when they are peevish and run counter to those who condole with them1 like ,priam1 ,a murrain on you1 worthless wretches all1 ,have you no griefs at home1 that here you come ,to sympathize with me8#gjc ,good temper on the other hand is useful in some circumstances1 adorns and sweetens others1 and gets the better of all peevishness and anger by its gentleness4 ,thus ,euclides1#gjd when his brother said to him in a dispute between them1 ,may ,i perish1 if ,i don't have my revenge on you6 replied1 ,may ,i perish1 if ,i don't persuade you6 and so at once turned and changed him4 ,and ,polemo1 when a man reviled him who was fond of precious stones and quite crazy for costly seal-rings1 made no answer1 but bestowed all his attention on one of his seal-rings1 and eyed it closely2 and he being delighted said1 ,do not look at it so1 ,polemo1 but in the light of the sun1 and it will appear to you more beautiful4 ,and ,aristippus1 when there was anger between him and ,a,eschines1 and somebody said1 ,o ,aristippus1 where is now your friendship8 replied1 ,it is asleep1 but ,i will wake it up1 and went to ,a,eschines1 and said to him1 ,do ,i seem to you so utterly unfortunate and incurable as to be unworthy of any consideration8 ,and ,a,eschines replied1 ,it is not at all wonderful that you1 being naturally superior to me in all things1 should have been first to detect in this matter too what was needful4 ,for not a woman only1 but young child ,tickling the bristly boar with tender hand1 ,will lay him prostrate sooner than an athlete4 ,but we that tame wild beasts and make them gentle1 and carry in our arms young wolves and lions' whelps1 inconsistently repel our children and friends and acquaintances in our rage1 and let loose our temper like some wild beast on our servants and fellow-citizens1 speciously trying to disguise it not rightly under the name of hatred of evil1 but it is1 ,i suppose1 as with the other passions and diseases of the soul1 we cannot get rid of any of them by calling one prudence1 and another liberality1 and another piety4 ,sec4 ,,xv4 ,and yet1 as ,zeno said the seed was a mixture and compound drawn from all the faculties of the soul1 so anger seems a universal seed from all the passions4 ,for it is drawn from pain and pleasure and haughtiness1 and from envy it gets its property of malignity--and it is even worse than envy1#gje for it does not mind its own suffering if it can only implicate another in misery--and the most unlovely kind of desire is innate in it1 namely the appetite for injuring another4 ,so when we go to the houses of spendthrifts we hear a flute-playing girl early in the morning1 and see the dregs of wine1 as one said1 and fragments of garlands1 and the servants at the doors reeking of yesterday's debauch2 but for tokens of savage and peevish masters these you will see by the faces1 and marks1 and manacles of their servants3 for in the house of an angry man ,the only music ever heard is wailing1 stewards being beaten within1 and maids tortured1 so that the spectators even in their jollity and pleasure pity these victims of passion4 ,sec4 ,,xvi4 ,moreover those to whom it happens through their genuine hatred of what is bad to be frequently overtaken by anger1 can abate its excess and acerbity by giving up their excessive confidence in their intimates4 ,for nothing swells the anger more1 than when a good man is detected of villainy1 or one who we thought loved us falls out and jangles with us4 ,as for my own disposition1 you know of course how mightily it inclines to goodwill and belief in mankind4 ,as then people walking on empty space1#gjf the more confidently ,i believe in anybody's affection1 the more sorrow and distress do ,i feel if my estimate is a mistaken one4 ,and indeed ,i could never divest myself of my ardour and zeal in affection1 but as to trusting people ,i could perhaps use ,plato's caution as a curb4 ,for he said he so praised ,helicon the mathematician1 because he was by nature a changeable animal1 but that he was afraid of those that were well educated in the city1 lest1 being human beings and the seed of human beings1 they should reveal by some trait or other the weakness of human nature4 ,but ,sophocles' line1 ,trace out most human acts1 you'll find them base1 seems to trample on human nature and lower its merits too much4 ,still such a peevish and condemnatory verdict as this has a tendency to make people milder in their rage1 for it is the sudden and unexpected that makes people go distracted4 ,and we ought1 as ,panaetius somewhere said1 to imitate ,anaxagoras1 and as he said at the death of his son1 ,i knew that ,i had begotten a mortal1 so ought every one of us to use the following kind of language in those contretemps that stir up our anger1 ,i knew that the slave ,i bought was not a philosopher1 ,i knew that the friend ,i had was not perfect1 ,i knew that my wife was but a woman4 ,and if anyone would also constantly put to himself that question of ,plato1 ,am ,i myself all ,i should be8 and look at home instead of abroad1 and curb his propensity to censoriousness1 he would not be so keen to detect evil in others1 for he would see that he stood in need of much allowance himself4 ,but now each of us1 when angry and punishing1 quote the words of ,aristides and ,cato1 ,do not steal1 ,do not tell lies1 and ,why are you lazy8 ,and1 what is most disgraceful of all1 we blame angry people when we are angry ourselves1 and chastise in temper faults that were committed in temper1 unlike the doctors who ,with bitter physic purge the bitter bile1 for we rather increase and aggravate the disease4 ,whenever then ,i busy myself with such considerations as these1 ,i try also to curtail my curiosity4 ,for to scrutinize and pry into everything too minutely1 and to overhaul every business of a servant1 or action of a friend1 or pastime of a son1 or whisper of a wife1 produces frequent1 indeed daily1 fits of anger1 caused entirely by peevishness and harshness of character4 ,euripides says that the ,deity ,in great things intervenes1 but small things leaves ,to fortune2#gjg but ,i am of opinion that a prudent man should commit nothing to fortune1 nor neglect anything1 but should put some things in his wife's hands to manage1 others in the hands of his servants1 others in the hands of his friends1 7as a governor has his stewards1 and financiers1 and controllers71 while he himself superintends the most important and weighty matters4 ,for as small writing strains the eyes1 so small matters even more strain and bother people1 and stir up their anger1 which carries this evil habit to greater matters4 ,above all ,i thought that saying of ,empedocles1 ,fast from evil1#gjh a great and divine one1 and ,i approved of those promises and vows as not ungraceful or unphilosophical1 to abstain for a year from wine and ,venus1 honouring the deity by continence1 or for a stated time to give up lying1 taking great heed to ourselves to be truthful always whether in play or earnest4 ,with these ,i compared my own vow1 as no less pleasing to the gods and holy1 first to abstain from anger for a few days1 like spending days without drunkenness or even without wine at all1 offering as it were wineless offerings of honey4#gji ,then ,i tried for a month or two1 and so in time made some progress in forbearance by earnest resolve1 and by keeping myself courteous and without anger and using fair language1 purifying myself from evil words and absurd actions1 and from passion which for a little unlovely pleasure pays us with great mental disturbance and the bitterest repentance4 ,in consequence of all this my experience1 and the assistance of the deity1 has made me form the view1 that courtesy and gentleness and kindliness are not so agreeable1 and pleasant1 and delightful1 to any of those we live with as to ourselves1 that have those qualities4#gaj #fgf ,homer1 ,iliad1 xxii4 #cgc4 #fgg ,alluded to again ,on the tranquillity of the mind1 ,sec4 i4 #fgh ,the allusion is to ,homer's ,odyssey1 xx4 #bc4 #fgi ,reading ,greek3 ex heautou with ,reiske4 #fhj ,euripides1 ,orestes1 #gb4 #fha ,euripides1 ,orestes1 #ii4 #fhb ,fragment #cfa4 #fhc ,homer1 ,iliad1 xvii4 #eia4 #fhd ,the reading of the ,,mss4 is ,greek3 auton4 #fhe ,lines of ,callimachus4 ,greek3 phlien is the admirable emendation of ,salmasius4 #fhf ,sophocles1 ,thamyras1 ,fragm4 #bcb4 #fhg ,iliad1 v4 #bad-baf4 #fhh ,reading ,greek3 eniois1 as ,wyttenbach suggests4 #fhi ,aeschylus1 ,prometheus1 #egd1 #ege4 #fij ,it will be seen ,i adopt the reading and punctuation of ,xylander4 #fia ,this is the reading of ,reiske and ,duebner4 #fib ,that is mild4 ,zeus is so called1 ,pausanias1 i4 #cg2 ii4 #i1 #bj4 #fic ,that is1 fierce1 furious4 ,it will be seen ,i adopt the suggestion of ,reiske4 #fid ,literally is silent about4 ,it is like the saying about ,von ,moltke that he can be silent in six or seven languages4 #fie ,adopting ,reiske's reading4 #fif ,compare ,pausanias1 iv4 #h4 #fig ,duebner puts this sentence in brackets4 #fih ,sophocles1 ,antigone1 #efc1 #efd4 #fii ,homer1 ,iliad1 xix4 #ach4 #gjj ,homer1 ,odyssey1 xx4 #cib4 #gja ,or strigils4 #gjb ,anticyra was famous for its hellebore1 which was prescribed in cases of madness4 ,see ,horace1 ,satires1 ii4 #c4 #hb1 #hc4 #gjc ,homer1 ,iliad1 xxiv4 #bci1 #bdj4 #gjd ,a philosopher of ,megara1 and disciple of ,socrates4 ,compare our author1 ,de ,fraterno ,amore1 ,sec4 xviii4 #gje ,so ,reiske4 ,duebner reads ,greek3 phobou4 ,the ,,mss4 have ,greek3 phonou1 which ,wyttenbach retains1 but is evidently not quite satisfied with the text4 ,can ,greek3 phthonou--,greek3 heteron be an account of ,greek3 epichairekakia8 #gjf ,up in the clouds4 ,cf4 ,greek3 aerobateo4 #gjg ,horace1 remembering these lines no doubt1 says ,de ,arte ,poetica1 #aia1 #aib1 ,nec deus intersit nisi dignus vindice nodus ,inciderit4 #gjh ,it is quite likely that the delicious poet ,robert ,herrick borrowed hence his ,to starve thy sin not bin1 ,that is to keep thy ,lent4 ,for we know he was a student of the ,moralia when at the ,university of ,cambridge4 #gji ,see ,a,eschylus1 ,eumenides1 #ajg4 ,sophocles1 ,oedipus ,colonaeus1 #dha4 ,see also our author's ,de ,sanitate ,praecepta1 ,sec4 xix4 #gaj ,jeremy ,taylor has closely imitated parts of this ,dialogue in his ,holy ,living1 chapter iv4 sect4 viii41 ,twelve remedies against anger1 by way of exercise1 ,thirteen remedies against anger1 by way of consideration4 ,such a storehouse did he make of the ,moralia4 ,,on ,,contentedness ,,of ,,mind4#gaa ,,plutarch ,,sends ,,greeting ,,to ,,paccius4 ,sec4 ,i4 ,it was late when ,i received your letter1 asking me to write to you something on contentedness of mind1 and on those things in the ,timaeus that require an accurate explanation4 ,and it so fell out that at that very time our friend ,eros was obliged to set sail at once for ,rome1 having received a letter from the excellent ,fundanus1 urging haste according to his wont4 ,and not having as much time as ,i could have wished to meet your request1 and yet not thinking for one moment of letting my messenger go to you entirely empty-handed1 ,i copied out the notes that ,i had chanced to make on contentedness of mind4 ,for ,i thought that you did not desire this discourse merely to be treated to a subject handled in fine style1 but for the real business of life4 ,and ,i congratulate you that1 though you have friendships with princes1 and have as much forensic reputation as anybody1 yet you are not in the same plight as the tragic ,merops1 nor have you like him by the felicitations of the multitude been induced to forget the sufferings of humanity2 but you remember1 what you have often heard1 that a patrician's slipper#gab is no cure for the gout1 nor a costly ring for a whitlow1 nor a diadem for the headache4 ,for how can riches1 or fame1 or power at court help us to ease of mind or a calm life1 unless we enjoy them when present1 but are not for ever pining after them when absent8 ,and what else causes this but the long exercise and practice of reason1 which1 when the unreasoning and emotional part of the soul breaks out of bounds1 curbs it quickly1 and does not allow it to be carried away headlong from its actual position8 ,and as ,xenophon#gac advised that we should remember and honour the gods most especially in prosperity1 that so1 when we should be in any strait1 we might confidently call upon them as already our well-wishers and friends2 so sensible men would do well before trouble comes to meditate on remedies how to bear it1 that they may be the more efficacious from being ready for use long before4 ,for as savage dogs are excited at every sound1 and are only soothed by a familiar voice1 so also it is not easy to quiet the wild passions of the soul1 unless familiar and well-known arguments be at hand to check its excitement4 ,sec4 ,,ii4 ,he then that said1 that the man that wished to have an easy mind ought to have little to do either public or private1 first of all makes ease of mind a very costly article for us1 if it is to be bought at the price of doing nothing1 as if he should advise every sick person1 ,lie still1 poor wretch1 in bed4#gad ,and indeed stupor is a bad remedy for the body against despair1#gae nor is he any better physician of the soul who removes its trouble and anxiety by recommending a lazy and soft life and a leaving our friends and relations and country in the lurch4 ,in the next place1 it is false that those that have little to do are easy in mind4 ,for then women would be easier in mind than men1 since they mostly stay at home in inactivity1 and even now-a-days it is as ,hesiod says1#gaf ,the ,north ,wind comes not near a soft-skinned maiden2 yet griefs and troubles and unrest1 proceeding from jealousy or superstition or ambition or vanity1 inundate the women's part of the house with unceasing flow4 ,and ,laertes1 though he lived for twenty years a solitary life in the country1 ,with an old woman to attend on him1 ,who duly set on board his meat and drink1#gag and fled from his country and house and kingdom1 yet had sorrow and dejection#gah as a perpetual companion with leisure4 ,and some have been often thrown into sad unrest merely from inaction1 as the following1 ,but fleet ,achilles1 ,zeus-sprung1 son of ,peleus1 ,sat by the swiftly-sailing ships and fumed1 ,nor ever did frequent th' ennobling council1 ,nor ever join the war1 but pined in heart1 ,though in his tent abiding1 for the fray4#gai ,and full of emotion and distress at this state of things he himself says1 ,a useless burden to the earth ,i sit ,beside the ships4#gbj ,so even ,epicurus thinks that those who are desirous of honour and glory should not rust in inglorious ease1 but use their natural talents in public life for the benefit of the community at large1 seeing that they are by nature so constituted that they would be more likely to be troubled and afflicted at inaction1 if they did not get what they desired4 ,but he is absurd in that he does not urge men of ability to take part in public life1 but only the restless4 ,but we ought not to estimate ease or unrest of mind by our many or few actions1 but by their fairness or foulness4 ,for the omission of fair actions troubles and distresses us1 as ,i have said before1 quite as much as the actual doing of foul actions4 ,sec4 ,,iii4 ,as for those who think that one kind of life is especially free from trouble1 as some think that of farmers1 others that of bachelors1 others that of kings1 ,menander sufficiently exposes their error in the following lines3 ,phania1 ,i thought those rich who need not borrow1 ,nor groan at nights1 nor cry out ',woe is me1' ,kicked up and down in this untoward world1 ,but sweet and gentle sleep they may enjoy4 ,he then goes on to remark that he saw the rich suffering the same as the poor1 ,trouble and life are truly near akin4 ,with the luxurious or the glorious life ,trouble consorts1 and in the life of poverty ,lasts with it to the end4 ,but just as people on the sea1 timid and prone to sea-sickness1 think they will suffer from it less on board a merchantman than on a boat1 and for the same reason shift their quarters to a trireme1 but do not attain anything by these changes1 for they take with them their timidity and qualmishness1 so changes of life do not remove the sorrows and troubles of the soul2 which proceed from want of experience and reflection1 and from inability or ignorance rightly to enjoy the present4 ,these afflict the rich as well as the poor2 these trouble the married as well as the unmarried2 these make people shun the forum1 but find no happiness in retirement2 these make people eagerly desire introductions at court1 though when got they straightway care no more about them4 ,the sick are peevish in their straits and needs4#gba ,for the wife bothers them1 and they grumble at the doctor1 and they find the bed uneasy1 and1 as ,ion says1 ,the friend that visits them tires their patience1 ,and yet they do not like him to depart4 ,but afterwards1 when the illness is over1 and a sounder condition supervenes1 health returns and makes all things pleasant and acceptable4 ,he that yesterday loathed eggs and cakes of finest meal and purest bread will to-day eat eagerly and with appetite coarsest bread with a few olives and cress4 ,sec4 ,,iv4 ,such contentedness and change of view in regard to every kind of life does the infusion of reason bring about4 ,when ,alexander heard from ,anaxarchus of the infinite number of worlds1 he wept1 and when his friends asked him what was the matter1 he replied1 ,is it not a matter for tears that1 when the number of worlds is infinite1 ,i have not conquered one8 ,but ,crates1 who had only a wallet and threadbare cloak1 passed all his life jesting and laughing as if at a festival4 ,agamemnon was troubled with his rule over so many subjects1 ,you look on ,agamemnon1 ,atreus' son1 ,whom ,zeus has plunged for ever in a mass ,of never-ending cares4#gbb ,but ,diogenes when he was being sold sat down and kept jeering at the auctioneer1 and would not stand up when he bade him1 but said joking and laughing1 ,would you tell a fish you were selling to stand up8 ,and ,socrates in prison played the philosopher and discoursed with his friends4 ,but ,phaeethon1#gbc when he got up to heaven1 wept because nobody gave to him his father's horses and chariot4 ,as therefore the shoe is shaped by the foot1 and not the foot by the shoe1 so does the disposition make the life similar to itself4 ,for it is not1 as one said1 custom that makes the best life seem sweet to those that choose it1 but it is sense that makes that very life at once the best and sweetest4 ,let us cleanse therefore the fountain of contentedness1 which is within us1 that so external things may turn out for our good1 through our putting the best face on them4 ,events will take their course1 it is no good ,our being angry at them1 he is happiest ,who wisely turns them to the best account4#gbd ,sec4 ,v4 ,plato compared human life to a game at dice1 wherein we ought to throw according to our requirements1 and1 having thrown1 to make the best use of whatever turns up4 ,it is not in our power indeed to determine what the throw will be1 but it is our part1 if we are wise1 to accept in a right spirit whatever fortune sends1 and so to contrive matters that what we wish should do us most good1 and what we do not wish should do us least harm4 ,for those who live at random and without judgement1 like those sickly people who can stand neither heat nor cold1 are unduly elated by prosperity1 and cast down by adversity2 and in either case suffer from unrest1 but 'tis their own fault1 and perhaps they suffer most in what are called good circumstances4 ,theodorus1 who was surnamed the ,atheist1 used to say that he held out arguments with his right hand1 but his hearers received them with their left2 so awkward people frequently take in a clumsy manner the favours of fortune2 but men of sense1 as bees extract honey from thyme which is the strongest and driest of herbs1#gbe so from the least auspicious circumstances frequently derive advantage and profit4 ,sec4 ,,vi4 ,we ought then to cultivate such a habit as this1 like the man who threw a stone at his dog1 and missed it1 but hit his step-mother1 and cried out1 ,not so bad4 ,thus we may often turn the edge of fortune when things turn not out as we wish4 ,diogenes was driven into exile2 not so bad2 for his exile made him turn philosopher4 ,and ,zeno of ,cittium1#gbf when he heard that the only merchantman he had was wrecked1 cargo and all1 said1 ,fortune1 you treat me handsomely1 since you reduce me to my threadbare cloak and piazza4#gbg ,what prevents our imitating such men as these8 ,have you failed to get some office8 ,you will be able to live in the country henceforth1 and manage your own affairs4 ,did you court the friendship of some great man1 and meet with a rebuff8 ,you will live free from danger and cares4 ,have you again had matters to deal with that required labour and thought8 ,warm water will not so much make the limbs soft by soaking1 to quote ,pindar1#gbh as glory and honour and power make labour sweet1 and toil to be no toil4#gbi ,or has any bad luck or contumely fallen on you in consequence of some calumny or from envy8 ,the breeze is favourable that will waft you to the ,muses and the ,academy1 as it did ,plato when his friendship with ,dionysius came to an end4 ,it does indeed greatly conduce to contentedness of mind to see how famous men have borne the same troubles with an unruffled mind4 ,for example1 does childlessness trouble you8 ,consider those kings of the ,romans1 none of whom left his kingdom to a son4 ,are you distressed at the pinch of poverty8 ,who of the ,boeotians would you rather prefer to be than ,epaminondas1 or of the ,romans than ,fabricius8 ,has your wife been seduced8 ,have you never read that inscription at ,delphi1 ,agis the king of land and sea erected me2 and have you not heard that his wife ,timaea was seduced by ,alcibiades1 and in her whispers to her handmaidens called the child that was born ,alcibiades8 ,yet this did not prevent ,agis from being the most famous and greatest of the ,greeks4 ,neither again did the licentiousness of his daughter prevent ,stilpo from leading the merriest life of all the philosophers that were his contemporaries4 ,and when ,metrocles reproached him with her life1 he said1 ,is it my fault or hers8 ,and when ,metrocles answered1 ,her fault1 but your misfortune1 he rejoined1 ,how say you8 ,are not faults also slips8 ,certainly1 said he4 ,and are not slips mischances in those matters wherein we slip8 ,metrocles assented4 ,and are not mischances misfortunes in those matters wherein we mischance8 ,by this gentle and philosophical argument he demonstrated the ,cynic's reproach to be an idle bark4 ,sec4 ,,vii4 ,but most people are troubled and exasperated not only at the bad in their friends and intimates1 but also in their enemies4 ,for railing and anger and envy and malignity and jealousy and ill-will are the bane of those that suffer from those infirmities1 and trouble and exasperate the foolish3 as for example the quarrels of neighbours1 and peevishness of acquaintances1 and the want of ability in those that manage state affairs4 ,by these things you yourself seem to me to be put out not a little1 as the doctors in ,sophocles1 who ,with bitter physic purge the bitter bile1#gcj so vexed and bitter are you at people's weaknesses and infirmities1 which is not reasonable in you4 ,even your own private affairs are not always managed by simple and good and suitable instruments1 so to speak1 but very frequently by sharp and crooked ones4 ,do not think it then either your business1 or an easy matter either1 to set all these things to rights4 ,but if you take people as they are1 as the surgeon uses his bandages and instruments for drawing teeth1 and with cheerfulness and serenity welcome all that happens1 as you would look upon barking dogs as only following their nature1 you will be happier in the disposition you will then have than you will be distressed at other people's disagreeableness and shortcomings4 ,for you will forget to make a collection of disagreeable things1#gca which now inundate1 as some hollow and low-lying ground1 your littleness of mind and weakness1 which fills itself with other people's bad points4 ,for seeing that some of the philosophers censure compassion to the unfortunate 7on the ground that it is good to help our neighbours1 and not to give way to sentimental sympathy in connection with them71 and1 what is of more importance1 do not allow those that are conscious of their errors and bad moral disposition to be dejected and grieved at them1 but bid them cure their defects without grief at once1 is it not altogether unreasonable1 look you1 to allow ourselves to be peevish and vexed1 because all those who have dealings with us and come near us are not good and clever8 ,let us see to it1 dear ,paccius1 that we do not1 whether we are aware of it or not1 play a part1 really looking#gcb not at the universal defects of those that approach us1 but at our own interests through our selfishness1 and not through our hatred of evil4 ,for excessive excitement about things1 and an undue appetite and desire for them1 or on the other hand aversion and dislike to them1 engender suspiciousness and peevishness against persons1 who were1 we think1 the cause of our being deprived of some things1 and of being troubled with others4 ,but he that is accustomed to adapt himself to things easily and calmly is most cheerful and gentle in his dealings with people4 ,sec4 ,,viii4 ,wherefore let us resume our argument4 ,as in a fever everything seems bitter and unpleasant to the taste1 but when we see others not loathing but fancying the very same eatables and drinkables1 we no longer find the fault to be in them but in ourselves and our disease1 so we shall cease to blame and be discontented with the state of affairs1 if we see others cheerfully and without grief enduring the same4 ,it also makes for contentedness1 when things happen against our wish1 not to overlook our many advantages and comforts1 but by looking at both good and bad to feel that the good preponderate4 ,when our eyes are dazzled with things too bright we turn them away1 and ease them by looking at flowers or grass1 while we keep the eyes of our mind strained on disagreeable things1 and force them to dwell on bitter ideas1 well-nigh tearing them away by force from the consideration of pleasanter things4 ,and yet one might apply here1 not unaptly1 what was said to the man of curiosity1#gcc ,malignant wretch1 why art so keen to mark ,thy neighbour's fault1 and seest not thine own8 ,why on earth1 my good sir1 do you confine your view to your troubles1 making them so vivid and acute1 while you do not let your mind dwell at all on your present comforts8 ,but as cupping-glasses draw the worst blood from the flesh1 so you force upon your attention the worst things in your lot3 acting not a whit more wisely than that ,chian1 who1 selling much choice wine to others1 asked for some sour wine for his own supper2 and one of his slaves being asked by another1 what he had left his master doing1 replied1 ,asking for bad when good was by4 ,for most people overlook the advantages and pleasures of their individual lives1 and run to their difficulties and grievances4 ,aristippus1 however1 was not such a one1 for he cleverly knew as in a scale to make the better preponderate over the worse4 ,so having lost a good farm1 he asked one of those who made a great show of condolence and sympathy1 ,have you not only one little piece of ground1 while ,i have three fields left8 ,and when he admitted that it was so1 he went on to say1 ,ought ,i not then to condole with you rather than you with me8 ,for it is the act of a madman to distress oneself over what is lost1 and not to rejoice at what is left2 but like little children1 if one of their many playthings be taken away by anyone1 throw the rest away and weep and cry out1 so we1 if we are assailed by fortune in some one point1 wail and mourn and make all other things seem unprofitable in our eyes4 ,sec4 ,,ix4 ,suppose someone should say1 ,what blessings have we8 ,i would reply1 ,what have we not8 ,one has reputation1 another a house1 another a wife1 another a good friend4 ,when ,antipater of ,tarsus was reckoning up on his death-bed his various pieces of good fortune1 he did not even pass over his favourable voyage from ,cilicia to ,athens4 ,so we should not overlook1 but take account of everyday blessings1 and rejoice that we live1 and are well1 and see the sun1 and that no war or sedition plagues our country1 but that the earth is open to cultivation1 the sea secure to mariners1 and that we can speak or be silent1 lead a busy or an idle life1 as we choose4 ,we shall get more contentedness from the presence of all these blessings1 if we fancy them as absent1 and remember from time to time how people ill yearn for health1 and people in war for peace1 and strangers and unknown in a great city for reputation and friends1 and how painful it is to be deprived of all these when one has once had them4 ,for then each of these blessings will not appear to us only great and valuable when it is lost1 and of no value while we have it4 ,for not having it cannot add value to anything4 ,nor ought we to amass things we regard as valuable1 and always be on the tremble and afraid of losing them as valuable things1 and yet1 when we have them1 ignore them and think little of them2 but we ought to use them for our pleasure and enjoyment1 that we may bear their loss1 if that should happen1 with more equanimity4 ,but most people1 as ,arcesilaus said1 think it right to inspect minutely and in every detail1 perusing them alike with the eyes of the body and mind1 other people's poems and paintings and statues1 while they neglect to study their own lives1 which have often many not unpleasing subjects for contemplation1 looking abroad and ever admiring other people's reputations and fortunes1 as adulterers admire other men's wives1 and think cheap of their own4 ,sec4 ,x4 ,and yet it makes much for contentedness of mind to look for the most part at home and to our own condition1 or if not1 to look at the case of people worse off than ourselves1 and not1 as most people do1 to compare ourselves with those who are better off4 ,for example1 those who are in chains think those happy who are freed from their chains1 and they again freemen1 and freemen citizens1 and they again the rich1 and the rich satraps1 and satraps kings1 and kings the gods1 content with hardly anything short of hurling thunderbolts and lightning4 ,and so they ever want something above them1 and are never thankful for what they have4 ,i care not for the wealth of golden ,gyges1 and1 ,i never had or envy or desire ,to be a god1 or love for mighty empire1 ,far distant from my eyes are all such things4 ,but this1 you will say1 was the language of a ,thasian4 ,but you will find others1 ,chians or ,galatians or ,bithynians1 not content with the share of glory or power they have among their fellow-citizens1 but weeping because they do not wear senators' shoes2 or1 if they have them1 that they cannot be praetors at ,rome2 or1 if they get that office1 that they are not consuls2 or1 if they are consuls1 that they are only proclaimed second and not first4 ,what is all this but seeking out excuses for being unthankful to fortune1 only to torment and punish oneself8 ,but he that has a mind in sound condition1 does not sit down in sorrow and dejection if he is less renowned or rich than some of the countless myriads of mankind that the sun looks upon1 who feed on the produce of the wide world1#gcd but goes on his way rejoicing at his fortune and life1 as far fairer and happier than that of myriads of others4 ,in the ,olympian games it is not possible to be the victor by choosing one's competitors4 ,but in the race of life circumstances allow us to plume ourselves on surpassing many1 and to be objects of envy rather than to have to envy others1 unless we pit ourselves against a ,briareus or a ,hercules4 ,whenever then you admire anyone carried by in his litter as a greater man than yourself1 lower your eyes and look at those that bear the litter4 ,and when you think the famous ,xerxes happy for his passage over the ,hellespont1 as a native of those parts#gce did1 look too at those who dug through ,mount ,athos under the lash1 and at those whose ears and noses were cut off because the bridge was broken by the waves1 consider their state of mind also1 for they think your life and fortunes happy4 ,socrates1 when he heard one of his friends saying1 ,how dear this city is6 ,chian wine costs one mina1#gcf a purple robe three1 and half a pint of honey five drachmae1 took him to the meal market1 and showed him half a peck of meal for an obol1 then took him to the olive market1 and showed him a peck of olives for two coppers1 and lastly showed him that a sleeveless vest#gcg was only ten drachmae4 ,at each place ,socrates' friend exclaimed1 ,how cheap this city is6 ,so also we1 when we hear anyone saying that our affairs are bad and in a woful plight1 because we are not consuls or governors1 may reply1 ,our affairs are in an admirable condition1 and our life an enviable one1 seeing that we do not beg1 nor carry burdens1 nor live by flattery4 ,sec4 ,,xi4 ,but since through our folly we are accustomed to live more with an eye to others than ourselves1 and since nature is so jealous and envious that it rejoices not so much in its own blessings as it is pained by those of others1 do not look only at the much-cried-up splendour of those whom you envy and admire1 but open and draw1 as it were1 the gaudy curtain of their pomp and show1 and peep within1 you will see that they have much to trouble them1 and many things to annoy them4 ,the well-known ,pittacus1#gch whose fame was so great for fortitude and wisdom and uprightness1 was once entertaining some guests1 and his wife came in in a rage and upset the table1 and as the guests were dismayed he said1 ,every one of you has some trouble1 and he who has mine only is not so bad off4 ,happy is he accounted at the forum1 ,but when he opens the door of his own house ,thrice miserable2 for his wife rules all1 ,still lords it over him1 and is ever quarrelling4 ,many griefs has he that ,i wot not of4 ,many such cases are there1 unknown to the public1 for family pride casts a veil over them1 to be found in wealth and glory and even in royalty4 ,o happy son of ,atreus1 child of destiny1 ,blessed thy lot2#gci congratulation like this comes from an external view1 from a halo of arms and horses and the pomp of war1 but the inward voice of emotion testifies against all this vain glory2 ,a heavy fate is laid on me by ,zeus ,the son of ,cronos4#gdj ,and1 ,old man1 ,i think your lot one to be envied1 ,as that of any man who free from danger ,passes his life unknown and in obscurity4#gda ,by such reflections as these one may wean oneself from that discontent with one's fortune1 which makes one's own condition look low and mean from too much admiring one's neighbour's4 ,sec4 ,,xii4 ,another thing1 which is a great hindrance to peace of mind1 is not to proportion our desires to our means1 but to carry too much sail1 as it were1 in our hopes of great things and then1 if unsuccessful1 to blame destiny and fortune1 and not our own folly4 ,for he is not unfortunate who wishes to shoot with a plough1 or hunt the hare with an ox2 nor has he an evil genius opposed to him1 who does not catch deer with fishing nets1 but merely is the dupe of his own stupidity and folly in attempting impossibilities4 ,self-love is mainly to blame1 making people fond of being first and aspiring in all matters1 and insatiably desirous to engage in everything4 ,for people not only wish at one and the same time to be rich1 and learned1 and strong1 and boon-companions1 and agreeable1 and friends of kings1 and governors of cities1 but they are also discontented if they have not dogs and horses and quails and cocks of the first quality4 ,dionysius the elder was not content with being the most powerful monarch of his times1 but because he could not beat ,philoxenus the poet in singing1 or surpass ,plato in dialectics1 was so angry and exasperated that he put the one to work in his stone quarries1 and sent the other to ,a,egina and sold him there4 ,alexander was of a different spirit1 for when ,crisso the famous runner ran a race with him1 and seemed to let the king outrun him on purpose1 he was greatly displeased4 ,good also was the spirit of ,achilles in ,homer1 who1 when he said1 ,none of the ,achaean warriors is a match ,for me in war1 added1 ,yet in the council hall ,others there are who better are than me4#gdb ,and when ,megabyzus the ,persian visited the studio of ,apelles1 and began to chatter about art1 ,apelles stopped him and said1 ,while you kept silence you seemed to be somebody from your gold and purple1 but now these lads that are grinding colours are laughing at your nonsense4 ,but some who think the ,stoics only talk idly1 in styling their wise man not only prudent and just and brave but also orator and general and poet and rich man and king1 yet claim for themselves all those titles1 and are indignant if they do not get them4 ,and yet even among the gods different functions are assigned to different personages2 thus one is called the god of war1 another the god of oracles1 another the god of gain1 and ,aphrodite1 as she has nothing to do with warlike affairs1 is despatched by ,zeus to marriages and bridals4 ,sec4 ,,xiii4 ,and indeed there are some pursuits which cannot exist together1 but are by their very nature opposed4 ,for example oratory and the study of the mathematics require ease and leisure2 whereas political ability and the friendship of kings cannot be attained without mixing in affairs and in public life4 ,moreover wine and indulgence in meat make the body indeed strong and vigorous1 but blunt the intellect2 and though unremitting attention to making and saving money will heap up wealth1 yet despising and contemning riches is a great help to philosophy4 ,so that all things are not within any one's power1 and we must obey that saying inscribed in the temple of ,apollo at ,delphi1 ,know thyself1#gdc and adapt ourselves to our natural bent1 and not drag and force nature to some other kind of life or pursuit4 ,the horse to the chariot1 and the ox to the plough1 and swiftly alongside the ship scuds the dolphin1 while he that meditates destruction for the boar must find a staunch hound4#gdd ,but he that chafes and is grieved that he is not at one and the same time a lion reared on the mountains1 exulting in his strength1#gde and a little ,maltese lap-dog#gdf reared in the lap of a rich widow1 is out of his senses4 ,and not a whit wiser is he who wishes to be an ,empedocles1 or ,plato1 or ,democritus1 and write about the world and the real nature of things1 and at the same time to be married like ,euphorion to a rich wife1 or to revel and drink with ,alexander like ,medius2 and is grieved and vexed if he is not also admired for his wealth like ,ismenias1 and for his virtue like ,epaminondas4 ,but runners are not discontented because they do not carry off the crowns of wrestlers1 but rejoice and delight in their own crowns4 ,you are a citizen of ,sparta3 see you make the most of her4 ,so too said ,solon3 ,we will not change our virtue for their wealth1 ,for virtue never dies1 but wealth has wings1 ,and flies about from one man to another4 ,and ,strato the natural philosopher1 when he heard that ,menedemus had many more pupils than he had1 said1 ,is it wonderful at all that more wish to wash than to be anointed8 ,and ,aristotle1 writing to ,antipater1 said1 ,not only has ,alexander a right to plume himself on his rule over many subjects1 but no less legitimate is satisfaction at entertaining right opinions about the gods4 ,for those that think so highly of their own walk in life will not be so envious about their neighbours'4 ,we do not expect a vine to bear figs1 nor an olive grapes1 yet now-a-days1 with regard to ourselves1 if we have not at one and the same time the privilege of being accounted rich and learned1 generals and philosophers1 flatterers and outspoken1 stingy and extravagant1 we slander ourselves and are dissatisfied1 and despise ourselves as living a maimed and imperfect life4 ,furthermore1 we see that nature teaches us the same lesson4#gdg ,for as she provides different kinds of beasts with different kinds of food1 and has not made all carnivorous1 or seed-pickers1 or root-diggers1 so she has given to mankind various means of getting a livelihood1 one by keeping sheep1 another by ploughing1 another by fowling1#gdh and another by catching the fish of the sea4 ,we ought each therefore to select the calling appropriate for ourselves and labour energetically in it1 and leave other people to theirs1 and not demonstrate ,hesiod as coming short of the real state of things when he said1 ,potter is wroth with potter1 smith with smith4#gdi ,for not only do people envy those of the same trade and manner of life1 but the rich envy the learned1 and the famous the rich1 and advocates sophists1 aye1 and freemen and patricians admire and think happy comedians starring it at the theatres1 and dancers1 and the attendants at kings' courts1 and by all this envy give themselves no small trouble and annoyance4 ,sec4,,xiv4 ,but that every man has in himself the magazines of content or discontent1 and that the jars containing blessings and evils are not on the threshold of ,zeus1#gej but lie stored in the mind1 is plain from the differences of men's passions4 ,for the foolish overlook and neglect present blessings1 through their thoughts being ever intent on the future2 but the wise make the past clearly present to them through memory4 ,for the present giving only a moment of time to the touch1 and then evading our grasp1 does not seem to the foolish to be ours or to belong to us at all4 ,and like that person#gea painted as rope-making in ,hades and permitting an ass feeding by to eat up the rope as fast as he makes it1 so the stupid and thankless forgetfulness of most people comes upon them and takes possession of them1 and obliterates from their mind every past action1 whether success1 or pleasant leisure1 or society1 or enjoyment1 and breaks the unity of life which arises from the past being blended with the present2 for detaching to-day from both yesterday and to-morrow1 it soon makes every event as if it had never happened from lack of memory4 ,for as those in the schools1 who deny the growth of our bodies by reason of the continual flux of substance1 make each of us in theory different from himself and another man1 so those who do not keep or recall to their memory former things1 but let them drift1 actually empty themselves daily1 and hang upon the morrow1 as if what happened a year ago1 or even yesterday and the day before yesterday1 had nothing to do with them1 and had hardly occurred at all4 ,sec4 ,,xv4 ,this is one great hindrance to contentedness of mind1 and another still greater is whenever1 like flies that slide down smooth places in mirrors1 but stick fast in rough places or where there are cracks1 men let pleasant and agreeable things glide from their memory1 and pin themselves down to the remembrance of unpleasant things2 or rather1 as at ,olynthus they say beetles1 when they get into a certain place called ,destruction-to-beetles1 cannot get out1 but fly round and round till they die1 so men will glide into the remembrance of their woes1 and will not give themselves a respite from sorrow4 ,but1 as we use our brightest colours in a picture1 so in the mind we ought to look at the cheerful and bright side of things1 and hide and keep down the gloomy1 for we cannot altogether obliterate or get rid of it4 ,for1 as the strings of the bow and lyre are alternately tightened and relaxed1 so is it with the order of the world2 in human affairs there is nothing pure and without alloy4 ,but as in music there are high and low notes1 and in grammar vowels and mutes1 but neither the musician nor grammarian decline to use either kinds1 but know how to blend and employ them both for their purpose1 so in human affairs which are balanced one against another1--for1 as ,euripides says1 ,there is no good without ill in the world1 ,but everything is mixed in due proportion1-- we ought not to be disheartened or despondent2 but as musicians drown their worst music with the best1 so should we take good and bad together1 and make our chequered life one of convenience and harmony4 ,for it is not1 as ,menander says1 ,directly any man is born1 a genius ,befriends him1 a good guide to him for life1 but it is rather1 as ,empedocles states1 two fates or genii take hold of each of us when we are born and govern us4 ,there were ,chthonia and far-seeing ,heliope1 and cruel ,deris1 and grave ,harmonia1 and ,callisto1 and ,a,eschra1 and ,thoosa1 and ,denaea1 and charming ,nemertes1 and ,asaphea with the black fruit4 ,sec4 ,,xvi4 ,and as#geb at our birth we received the mingled seeds of each of these passions1 which is the cause of much irregularity1 the sensible person hopes for better things1 but expects worse1 and makes the most of either1 remembering that wise maxim1 ,not too much of anything4 ,for not only will he who is least solicitous about to-morrow best enjoy it when it comes1 as ,epicurus says1 but also wealth1 and renown1 and power and rule1 gladden most of all the hearts of those who are least afraid of the contrary4 ,for the immoderate desire for each1 implanting a most immoderate fear of losing them1 makes the enjoyment of them weak and wavering1 like a flame under the influence of a wind4 ,but he whom reason enables to say to fortune without fear or trembling1 ,if you bring any good ,i gladly welcome it1 ,but if you fail me little does it trouble me1 he can enjoy the present with most zest through his confidence1 and absence of fear of the loss of what he has1 which would be unbearable4 ,for we may not only admire but also imitate the behaviour of ,anaxagoras1 which made him cry out at the death of his son1 ,i knew ,i had begot a mortal1 and apply it to every contingency4 ,for example1 ,i know that wealth is ephemeral and insecure2 ,i know that those who gave power can take it away again2 ,i know that my wife is good1 but still a woman2 and that my friend1 since a human being1 is by nature a changeable animal1 to use ,plato's expression4 ,for such a prepared frame of mind1 if anything happens unwished for but not unexpected1 not admitting of such phrases as ,i shouldn't have dreamed of it1 or ,i expected quite a different lot1 or ,i didn't look for this1 abates the violent#gec beatings and palpitations of the heart1 and quickly causes wild unrest to subside4 ,carneades indeed reminds us that in great matters the unexpected makes the sum total of grief and dejection4 ,certainly the kingdom of ,macedonia was many times smaller than the ,roman ,empire1 but when ,perseus lost ,macedonia1 he not only himself bewailed his wretched fate1 but seemed to all men the most unfortunate and unlucky of mankind2 yet ,a,emilius who conquered him1 though he had to give up to another the command both by land and sea1 yet was crowned1 and offered sacrifice1 and was justly esteemed happy4 ,for he knew that he had taken a command which he would have to give up1 but ,perseus lost his kingdom without expecting it4 ,well also has the poet#ged shown the power of anything that happens unexpectedly4 ,for ,odysseus wept bitterly at the death of his dog1 but was not so moved when he sat by his wife who wept1 for in the latter case he had come fully determined to keep his emotion under the control of reason1 whereas in the former it was against his expectation1 and therefore fell upon him as a sudden blow4 ,sec4 ,,xvii4 ,and since generally speaking some things which happen against our will pain and trouble us by their very nature1 while in the case of most we accustom ourselves and learn to be disgusted with them from fancy1 it is not unprofitable to counteract this to have ever ready that line of ,menander1 ,you suffer no dread thing but in your fancy4 ,for what1 if they touch you neither in soul nor body1 are such things to you as the low birth of your father1 or the adultery of your wife1 or the loss of some prize or precedence1 since even by their absence a man is not prevented from being in excellent condition both of body and soul4 ,and with respect to the things that seem to pain us by their very nature1 as sickness1 and anxieties1 and the deaths of friends and children1 we should remember1 that line of ,euripides1 ,alas6 and why alas8 we only suffer ,what mortals must expect4 ,for no argument has so much weight with emotion when it is borne down with grief1 as that which reminds it of the common and natural necessity to which man is exposed owing to the body1 the only handle which he gives to fortune1 for in his most important and influential part#gee he is secure against external things4 ,when ,demetrius captured ,megara1 he asked ,stilpo if any of his things had been plundered1 and ,stilpo answered1 ,i saw nobody carrying off anything of mine4#gef ,and so when fortune has plundered us and stripped us of everything else1 we have that within ourselves ,which the ,achaeans ne'er could rob us of4#geg ,so that we ought not altogether to abase and lower nature1 as if she had no strength or stability against fortune2 but on the contrary1 knowing that the rotten and perishable part of man1 wherein alone he lies open to fortune1 is small1 while we ourselves are masters of the better part1 wherein are situated our greatest blessings1 as good opinions and teaching and virtuous precepts1 all which things cannot be abstracted from us or perish1 we ought to look on the future with invincible courage1 and say to fortune1 as ,socrates is supposed to have said to his accusers ,anytus and ,melitus before the jury1 ,anytus and ,melitus can kill me1 but they cannot hurt me4 ,for fortune can afflict us with disease1 take away our money1 calumniate us to the people or king1 but cannot make a good and brave and high-souled man bad and cowardly and low and ignoble and envious1 nor take away that disposition of mind1 whose constant presence is of more use for the conduct of life than the presence of a pilot at sea4 ,for the pilot cannot make calm the wild wave or wind1 nor can he find a haven at his need wherever he wishes1 nor can he await his fate with confidence and without trembling1 but as long as he has not despaired1 but uses his skill1 he scuds before the gale1 lowering his big sail1 till his lower mast is only just above the sea dark as ,erebus1 and sits at the helm trembling and quaking4 ,but the disposition of a wise man gives calm even to the body1 mostly cutting off the causes of diseases by temperance and plain living and moderate exercise2 but if some beginning of trouble arise from without1 as we avoid a sunken rock1 so he passes by it with furled sail1 as ,asclepiades puts it2 but if some unexpected and tremendous gale come upon him and prove too much for him1 the harbour is at hand1 and he can swim away from the body1 as from a leaky boat4 ,sec4 ,,xviii4 ,for it is the fear of death1 and not the desire of life1 that makes the foolish person to hang to the body1 clinging to it1 as ,odysseus did to the fig-tree from fear of ,charybdis that lay below1 ,where the wind neither let him stay1 or sail1 so that he was displeased at this1 and afraid of that4 ,but he who understands somehow or other the nature of the soul1 and reflects that the change it will undergo at death will be either to something better or at least not worse1 he has in his fearlessness of death no small help to ease of mind in life4 ,for to one who can enjoy life when virtue and what is congenial to him have the upper hand1 and that can fearlessly depart from life1 when uncongenial and unnatural things are in the ascendant1 with the words on his lips1 ,the deity shall free me1 when ,i will1#geh what can we imagine could befall such a man as this that would vex him and wear him and harass him8 ,for he who said1 ,i have anticipated you1 ,o fortune1 and cut off all your loopholes to get at me1 did not trust to bolts or keys or walls1 but to determination and reason1 which are within the power of all persons that choose4 ,and we ought not to despair or disbelieve any of these sayings1 but admiring them and emulating them and being enthusiastic about them1 we ought to try and test ourselves in smaller matters with a view to greater1 not avoiding or rejecting that self-examination1 nor sheltering ourselves under the remark1 ,perhaps nothing will be more difficult4 ,for inertia#gei and softness are generated by that self-indulgence which ever occupies itself only with the easiest tasks1 and flees from the disagreeable to what is most pleasant4 ,but the soul that accustoms itself to face steadily sickness and grief and exile1 and calls in reason to its help in each case1 will find in what appears so sore and dreadful much that is false1 empty1 and rotten1 as reason will show in each case4 ,sec4 ,,xix4 ,and yet many shudder at that line of ,menander1 ,no one can say1 ,i shall not suffer this or that1 being ignorant how much it helps us to freedom from grief to practise to be able to look fortune in the face with our eyes open1 and not to entertain fine and soft fancies1 like one reared in the shade on many hopes that always yield and never resist4 ,we can1 however1 answer ,menander's line1 ,no one can say1 ,i shall not suffer this or that1 for a man can say1 ,i will not do this or that1 ,i will not lie1 ,i will not play the rogue1 ,i will not cheat1 ,i will not scheme4 ,for this is in our power1 and is no small but great help to ease of mind4 ,as on the contrary ,the consciousness of having done ill deeds1#gfj like a sore in the flesh1 leaves in the mind a regret which ever wounds it and pricks it4 ,for reason banishes all other griefs1 but itself creates regret when the soul is vexed with shame and self-tormented4 ,for as those who shudder in ague-fits or burn in fevers feel more trouble and distress than those who externally suffer the same from cold or heat1 so the grief is lighter which comes externally from chance1 but that lament1 ,none is to blame for this but ,i myself1 coming from within on one's own misdeeds1 intensifies one's bitterness by the shame felt4 ,and so neither costly house1 nor quantity of gold1 nor pride of race1 nor weighty office1 nor grace of language1 nor eloquence1 impart so much calm and serenity to life1 as a soul pure from evil acts and desires1 having an imperturbable and undefiled character as the source of its life2 whence good actions flow1 producing an enthusiastic and cheerful energy accompanied by loftiness of thought1 and a memory sweeter and more lasting than that hope which ,pindar says is the support of old age4 ,censers do not1 as ,carneades said1 after they are emptied1 long retain their sweet smell2 but in the mind of the wise man good actions always leave a fresh and fragrant memory1 by which joy is watered and flourishes1 and despises those who wail over life and abuse it as a region of ills1 or as a place of exile for souls in this world4 ,sec4 ,,xx4 ,i am very taken with ,diogenes' remark to a stranger at ,lacedaemon1 who was dressing with much display for a feast1 ,does not a good man consider every day a feast8 ,and a very great feast too1 if we live soberly4 ,for the world is a most holy and divine temple1 into which man is introduced at his birth1 not to behold motionless images made by hands1 but those things 7to use the language of ,plato7 which the divine mind has exhibited as the visible representations of invisible things1 having innate in them the principle of life and motion1 as the sun moon and stars1 and rivers ever flowing with fresh water1 and the earth affording maintenance to plants and animals4 ,seeing then that life is the most complete initiation into all these things1 it ought to be full of ease of mind and joy2 not as most people wait for the festivals of ,cronos#gfa and ,dionysus and the ,panathenaea and other similar days1 that they may joy and refresh themselves with bought laughter1 paying actors and dancers for the same4 ,on such occasions indeed we sit silently and decorously1 for no one wails when he is initiated1 or groans when he beholds the ,pythian games1 or when he is drinking at the festival of ,cronos3#gfa but men shame the festivals which the deity supplies us with and initiates us in1 passing most of their time in lamentation and heaviness of heart and distressing anxiety4 ,and though men delight in the pleasing notes of musical instruments1 and in the songs of birds1 and behold with joy the animals playing and frisking1 and on the contrary are distressed when they roar and howl and look savage2 yet in regard to their own life1 when they see it without smiles and dejected1 and ever oppressed and afflicted by the most wretched sorrows and toils and unending cares1 they do not think of trying to procure alleviation and ease4 ,how is this8 ,nay1 they will not even listen to others' exhortation1 which would enable them to acquiesce in the present without repining1 and to remember the past with thankfulness1 and to meet the future hopefully and cheerfully without fear or suspicion4 #gaa ,or cheerfulness1 or tranquillity of mind4 ,jeremy ,taylor has largely borrowed again from this treatise in his ,holy ,living1 ch4 ii4 ,sec4 #f1 ,of ,contentedness in all ,estates and ,accidents4 #gab ,reading with ,salmasius ,greek3 kaltios patrikios4 #gac ,locus ,xenophontis est ,cyropaed41 l4 i4 p4 #eb4--,reiske4 #gad ,euripides1 ,orestes1 #beh4 #gae ,so ,wyttenbach1 ,duebner4 ,vulgo ,greek3 anaisthesias--aponia4 #gaf ,works and ,days1 #eai4 #gag ,odyssey1 i4 #aia1 #aib4 #gah ,i read ,greek3 katepheian4 #gai ,iliad1 i4 #dhh-dib4 #gbj ,iliad1 xviii4 #ajd4 #gba ,euripides1 ,orestes1 #bcb4 #gbb ,homer1 ,iliad1 x4 #hh1 #hi4 #gbc ,the story of ,phaeethon is a very well-known one1 and is recorded very fully by ,ovid in the ,metamorphoses1 ,book ii4 #gbd ,euripides1 ,bellerophon4 ,fragm4 #bih4 #gbe ,supplying ,greek3 phyton with ,reiske4 #gbf ,in ,cyprus4 ,zeno was the founder of the ,stoics4 #gbg ,zeno and his successors taught in the ,piazza at ,athens called the ,painted ,piazza4 ,see ,pausanias1 i4 #ae4 #gbh ,pindar1 ,nem4 iv4 #f4 #gbi ,euripides1 ,bacchae1 #ff4 #gcj ,quoted again by our author ,on ,restraining ,anger1 ,sec4 xvi4 #gca ,as will be seen1 ,i follow ,wyttenbach's guidance in this very corrupt passage1 which is a true crux4 #gcb ,reading ,greek3 dedorkotes4 #gcc ,see ,on ,curiosity1 ,sec4 i4 #gcd ,simonides4 #gce ,see ,herodotus1 vii4 #ef4 #gcf ,a mina was #ajj drachmae 7i4e4 ,l#d4 #as4 #c;d471 and #fjj obols4 #gcg ,a slave's ordinary dress4 #gch ,one of the ,seven ,wise ,men4 #gci ,homer1 ,iliad1 iii4 #ahb4 #gdj ,homer1 ,iliad1 ii4 #aaa4 #gda ,words of ,agamemnon to the ,house ,porter4 ,euripides1 ,iphigenia in ,aulis1 #ag-ai4 #gdb ,iliad1 xviii4 #aje1 #ajf4 #gdc ,see ,pausanias1 x4 #bd4 #gdd ,pindar1 ,fragm41 #beh4 ,quoted ,on ,moral ,virtue1 ,sec4 xii4 #gde ,homer1 ,iliad1 xvii4 #fa2 ,odyssey1 vi4 #acj4 #gdf ,a famous breed of dogs from the island ,melita1 near ,dalmatia4 ,see ,pliny1 ,hist4 ,nat41 iii4 #bf1 extr4 ,sec4 #cj2 xxx4 #e1 extr4 ,sec4 #ad4 #gdg ,that ,non omnia possumus omnes4 #gdh ,pindar1 ,isthm41 i4 #fe-gj4 #gdi ,hesiod1 ,works and ,days1 #be4 ,our two of a trade seldom agree4 #gej ,an allusion to ,iliad1 xxiv4 #ebg-ecc4 #gea ,ocnus4 ,see ,pausanias1 x4 #bi4 #geb ,so ,wyttenbach1 who reads ,greek3 ,hos de touton4 #gec ,reading ,greek3 oia with ,reiske4 #ged ,homer to wit4 #gee ,the soul4 #gef ,the reading here is rather doubtful4 ,that ,i have adopted is ,reiske's and ,wyttenbach's4 #geg ,iliad1 v4 #dhd4 #geh ,euripides1 ,bacchae1 #dih4 ,compare ,horace1 ,epistles1 i4 xvi4 #gh1 #gi4 #gei ,reading with ,duebner ,greek3 argian4 ,reiske has ,greek3 atonian4 #gfj ,euripides1 ,orestes1 #cif4 #gfa ,the ,saturnalia 7as the ,romans called this feast7 was well known as a festival of merriment and license4 ,,on ,,envy ,,and ,,hatred4 ,sec4 ,i4 ,outwardly there seems no difference between hatred and envy1 but they seem identical4 ,for generally speaking1 as vice has many hooks1 and is swayed hither and thither by the passions that hang on it1 there are many points of contact and entanglement between them1 for as in the case of illnesses there is a sympathy between the various passions4 ,thus the prosperous man is equally a source of pain to hate and envy4 ,and so we think benevolence the opposite of both these passions1 being as it is a wish for our neighbour's good1 and we think hate and envy identical1 for the desire of both is the very opposite of benevolence4 ,but since their similarities are not so great as their dissimilarities1 let us investigate and trace out these two passions from their origin4 ,sec4 ,,ii4 ,hatred then is generated by the fancy that the person hated is either bad generally or bad to oneself4 ,for those who think they are wronged naturally hate those who they think wrong them1 and dislike and are on their guard against those who are injurious or bad to others2#gfb but people envy merely those they think prosperous4 ,so envy seems illimitable1 being1 like ophthalmia1 troubled at everything bright1 whereas hatred is limited1 since it settles only on what seems hostile4 ,sec4 ,,iii4 ,in the second place people feel hatred even against the brutes2 for some hate cats and beetles and toads and serpents4 ,thus ,germanicus could not bear the crowing or sight of a cock1 and the ,persian magicians kill their mice1 not only hating them themselves but thinking them hateful to their god1 and the ,arabians and ,ethiopians abominate them as much4 ,whereas we envy only human beings4 ,sec4 ,,iv4 ,indeed among the brutes it is not likely that there should be any envy1 for they have no conception of prosperity or adversity1 nor have they any idea of reputation or want of reputation1 which are the things that mainly excite envy2 but they hate one another1 and are hostile to one another1 and fight with one another to the death1 as eagles and dragons1 crows and owls1 titmice and finches1 insomuch that they say that even the blood of these creatures will not mix1 and if you try to mix it it will immediately separate again4 ,it is likely also that there is strong hatred between the cock and the lion1 and the pig and the elephant1 owing to fear4 ,for what people fear they naturally hate4 ,we see also from this that envy differs from hatred1 for the animals are capable of the one1 but not of the other4 ,sec4 ,v4 ,moreover envy against anyone is never just1 for no one wrongs another by his prosperity1 though that is what he is envied for2 but many are hated with justice1 for we even think others#gfc worthy of hatred1 if they do not flee from such1 and are not disgusted and vexed at them4 ,a great indication of this is that some people admit they hate many1 but declare they envy nobody4 ,indeed hatred of evil is reckoned among praiseworthy things2 and when some were praising ,charillus1 the nephew of ,lycurgus and king of ,sparta1 for his mildness and gentleness1 his colleague said1 ,how can ,charillus be good1 who is not even harsh to the bad8 ,and so the poet described the bodily defects of ,thersites at much length1 whereas he expressed his vile moral character most shortly and by one remark1 ,he was most hateful both to ,achilles and ,odysseus4#gfd ,for to be hated by the most excellent is the height of worthlessness4 ,but people deny that they are envious1 and1 if they are charged with being so1 they put forward ten thousand pleas1 saying they are angry with the man or fear him or hate him1 suggesting any other passion than envy1 and concealing it as the only disorder of the soul which is abominable4 ,sec4 ,,vi4 ,of necessity then these two passions cannot1 like plants1 be fed and nourished and grow on the same roots2 for they are by nature different4#gfe ,for we hate people more as they grow worse1 but they are envied only the more the more they advance in virtue4 ,and so ,themistocles1 when quite a lad1 said he had done nothing remarkable1 for he was not yet envied4 ,for as insects attack most ripe corn and roses in their bloom1 so envy fastens most on the good and on those who are growing in virtue and good repute for moral character4 ,again extreme badness intensifies hatred4 ,so hated indeed and loathed were the accusers of ,socrates1 as guilty of extreme vileness1 by their fellow-citizens1 that they would neither supply them with fire1 nor answer their questions1 nor touch the water they had bathed in1 but ordered the servants to pour it away as polluted1 till they could bear this hatred no longer and hung themselves4 ,but splendid and exceptional success often extinguishes envy4 ,for it is not likely that anyone envied ,alexander or ,cyrus1 after their conquests made them lords of the world4 ,but as the sun1 when it is high over our heads and sends down its rays1 makes next to no shadow1 so at those successes that attain such a height as to be over its head envy is humbled1 and retires completely dazzled4 ,so ,alexander had none to envy him1 but many to hate him1 by whom he was plotted against till he died4 ,so too misfortunes stop envy1 but they do not remove hatred4 ,for people hate their enemies even when they lie prostrate at their feet1 but no one envies the unfortunate4 ,but the remark of one of the sophists of our day is true1 that the envious are very prone to pity2 so here too there is a great difference between these two passions1 for hatred abandons neither the fortunate nor unfortunate1 whereas envy is mitigated in the extreme of either fortune4 ,sec4 ,,vii4 ,let as look at the same again from opposite points of view4 ,men put an end to their enmity and hatred1 either if persuaded they have not been wronged1 or if they come round to the view that those they hated are good men and not bad1 or thirdly if they receive a kindness4 ,for1 as ,thucydides says1 the last favour conferred1 even though a smaller one1 if it be seasonable1 outweighs a greater offence4#gff ,yet the persuasion that they have not been wronged does not put an end to envy1 for people envy although absolutely persuaded that they have not been wronged2 and the two other cases actually increase envy2 for people look with an evil eye even more on those they think good1 as having virtue1 which is the greatest blessing2 and if they are treated kindly by the prosperous it grieves them1 for they envy both their will and power to do kindnesses1 the former proceeding from their goodness1 the latter from their prosperity1 but both being blessings4 ,thus envy is a passion altogether different from hatred1 seeing that what abates the one pains and exasperates the other4 ,sec4 ,,viii4 ,let us now look at the intent of each of these passions4 ,the intent of the person who hates is to do as much harm as he can1 so they define hatred to be a disposition and intent on the watch for an opportunity to do harm4 ,but this is altogether foreign to envy4#gfg ,for those who envy their relations and friends would not wish them to come to ruin1 or fall into calamity1 but are only annoyed at their prosperity2 and would hinder1 if they could1 their glory and renown1 but they would not bring upon them irremediable misfortunes3 they are content to remove1 as in the case of a lofty house1 what stands in their light4 #gfb ,greek3 allos ,,mss4 ,wyttenbach ,greek3 allon4 ,malo ,greek3 allois4 #gfc ,so ,wyttenbach4 #gfd ,homer1 ,iliad1 ii4 #bbj4 #gfe ,so ,wyttenbach4 ,the reading in this passage is very doubtful4 #gff ,thucydides1 i4 #db4 #gfg ,reading ,greek3 apestin holos4 ,oi gar phthonountes4 ,what can be made of ,greek3 pollous here8 ,,how ,,one ,,can ,,praise ,,oneself ,,without ,,exciting ,,envy4 ,sec4 ,i4 ,to speak to other people about one's own importance or ability1 ,herculanus1 is universally declared to be tiresome and illiberal1 but in fact not many even of those who censure it avoid its unpleasantness4 ,thus ,euripides1 though he says1 ,if words had to be bought by human beings1 ,no one would wish to trumpet his own praises4 ,but since one can get words sans any payment ,from lofty ether1 everyone delights ,in speaking truth or falsehood of himself1 ,for he can do it with impunity2 yet uses much tiresome boasting1 intermixing with the passion and action of his plays irrelevant matter about himself4 ,similarly ,pindar says1 that to boast unseasonably is to play an accompaniment to madness1#gfh yet he does not cease to talk big about his own merit1 which indeed is well worthy of encomium1 who would deny it8 ,but those who are crowned in the games leave it to others to celebrate their victories1 to avoid the unpleasantness of singing their own praises4 ,so we are with justice disgusted at ,timotheus#gfi for trumpeting his own glory inelegantly and contrary to custom in the inscription for his victory over ,phrynis1 ,a proud day for you1 ,timotheus1 was it when the herald cried out1 ',the ,milesian ,timotheus is victorious over the son of ,carbo and his ,ionic notes4' ,as ,xenophon says1 ,praise from others is the pleasantest thing a man can hear1#ggj but to others a man's self-praise is most nauseous4 ,for first we think those impudent who praise themselves1 since modesty would be becoming even if they were praised by others2 secondly1 we think them unjust in giving themselves what they ought to receive from others2 thirdly1 if we are silent we seem to be vexed and to envy them1 and if we are afraid of this imputation1 we are obliged to heap praise upon them contrary to our real opinion1 and to bear them out1 undertaking a task more befitting gross flattery than honour4 ,sec4 ,,ii4 ,and yet1 in spite of all this1 there are occasions when a statesman may venture to speak in his own praise1 not to cry up his own glory and merit1 but when the time and matter demand that he should speak the truth about himself1 as he would about another2 especially when it is mentioned that another has done good and excellent things1#gga there is no need for him to suppress the fact that he has done as well4 ,for such self-praise bears excellent fruit1 since much more and better praise springs from it as from seed4 ,for the statesman does not ask for reputation as a reward or consolation1 nor is he merely pleased at its attending upon his actions1 but he values it because credit and character give him opportunities to do good on a larger scale4 ,for it is both easy and pleasant to benefit those who believe in us and are friendly to us1 but it is not easy to act virtuously against suspicion and calumny1 and to force one's benefits on those that reject them4 ,let us now consider1 if there are any other reasons warranting self-praise in a statesman1 what they are1 that1 while we avoid vain glory and disgusting other people1 we may not omit any useful kind of self-praise4 ,sec4 ,,iii4 ,that is vain glory then when men seem to praise themselves that they may call forth the laudation of others2 and it is especially despised because it seems to proceed from ambition and an unseasonable opinion of oneself4 ,for as those who cannot obtain food are forced to feed on their own flesh against nature1 and that is the end of famine1 so those that hunger after praise1 if they get no one else to praise them1 disgrace themselves by their anxiety to feed their own vanity4 ,but when1 not merely content with praising themselves1 they vie with the praise of others1 and pit their own deeds and actions against theirs1 with the intent of outshining them1 they add envy and malignity to their vanity4 ,the proverb teaches us that to put our foot into another's dance is meddlesome and ridiculous2 we ought equally to be on our guard against intruding our own panegyric into others' praises out of envy and spite1 nor should we allow others either to praise us then1 but we should make way for those that are being honoured1 if they are worthy of honour1 and even if they seem to us undeserving of honour and worthless1 we ought not to strip them of their praise by self-laudation1 but by direct argument and proof that they are not worthy of all these encomiums4 ,it is plain then that we ought to avoid all such conduct as this4 ,sec4 ,,iv4 ,but self-praise cannot be blamed1 if it is an answer to some charge or calumny1 as those words of ,pericles1 ,and yet you are angry with such a man as me1 a man ,i take it inferior to no one either in knowledge of what should be done1 or in ability to point out the same1 and a lover of my country to boot1 and superior to bribes4#ggb ,for not only did he avoid all swagger and vainglory and ambition in talking thus loftily about himself1 but he also exhibited the spirit and greatness of his virtue1 which could abase and crush envy because it could not be abased itself4 ,for people will hardly condemn such men1 for they are elevated and cheered and inspired by noble self-laudation such as this1 if it have a true basis1 as all history testifies4 ,thus the ,thebans1 when their generals were charged with not returning home1 and laying down their office of ,boeotarchs when their time had expired1 but instead of that making inroads into ,laconia1 and helping ,messene1 hardly acquitted ,pelopidas1 who was submissive and suppliant1 but for ,epaminondas1#ggc who gloried in what he had done1 and at last said that he was ready to die1 if they would confess that he had ravaged ,laconia1 and restored ,messene1 and made ,arcadia one state1 against the will of the ,thebans1 they would not pass sentence upon him1 but admired his heroism1 and with rejoicing and smiles set him free4 ,so too we must not altogether find fault with ,sthenelus in ,homer saying1 ,we boast ourselves far better than our fathers1#ggd when we remember the words of ,agamemnon1 ,how now8 thou son of brave horse-taming ,tydeus1 ,why dost thou crouch for fear1 and watch far off ,the lines of battle8 ,how unlike thy father6#gge ,for it was not because he was defamed himself1 but he stood up for his friend#ggf that was abused1 the occasion giving him a reasonable excuse for self-commendation4 ,so too the ,romans were far from pleased at ,cicero's frequently passing encomiums upon himself in the affair of ,catiline1 yet when ,scipio said they ought not to try him 7,scipio71 since he had given them the power to try anybody1 they put on garlands1 and accompanied him to the ,capitol1 and sacrificed with him4 ,for ,cicero was not compelled to praise himself1 but only did so for glory1 whereas the danger in which ,scipio stood removed envy from him4 ,sec4 ,v4 ,and not only on one's trial and in danger1 but also in misfortune1 is tall talk and boasting more suitable than in prosperity4 ,for in prosperity people seem to clutch as it were at glory and enjoy it1 and so gratify their ambition2 but in adversity1 being far from ambition owing to circumstances1 such self-commendation seems to be a bearing up and fortifying the spirit against fortune1 and an avoidance altogether of that desire for pity and condolence1 and that humility1 which we often find in adversity4 ,as then we esteem those persons vain and without sense who in walking hold themselves very erect and with a stiff neck1 yet in boxing or fighting we commend such as hold themselves up and alert1 so the man struggling with adversity1 who stands up straight against his fate1 in fighting posture like some boxer1#ggg and instead of being humble and abject becomes through his boasting lofty and dignified1 seems to be not offensive and impudent1 but great and invincible4 ,this is why1 ,i suppose1 ,homer has represented ,patroclus modest and without reproach in prosperity1 yet at the moment of death saying grandiloquently1 ,had twenty warriors fought me such as thou1 ,all had succumbed to my victorious spear4#ggh ,and ,phocion1 though in other respects he was gentle1 yet after his sentence exhibited his greatness of soul to many others1 and notably to one of those that were to die with him1 who was weeping and wailing1 to whom he said1 ,what6 are you not content to die with ,phocion8 ,sec4 ,,vi4 ,not less1 but still more1 lawful is it for a public man who is wronged to speak on his own behalf to those who treat him with ingratitude4 ,thus ,achilles generally conceded glory to the gods1 and modestly used such language as1 ,if ever ,zeus ,shall grant to me to sack ,troy's well-built town2#ggi but when insulted and outraged contrary to his deserts1 he utters in his rage boastful words1 ,alighting from my ships twelve towns ,i sacked1#ghj and1 ,for they will never dare to face my helmet ,when it gleams near4#gha ,for frank outspokenness1 when it is part of one's defence1 admits of boasting4 ,it was in this spirit no doubt that ,themistocles1 who neither in word nor deed had given any offence1 when he saw the ,athenians were tired of him and treating him with neglect1 did not abstain from saying1 ,my good sirs1 why do you tire of receiving benefits so frequently at the same hands8 and#ghb ,when the storm is on you fly to me for shelter as to a tree1 but when fine weather comes again1 then you pass by and strip me of my leaves4 ,sec4 ,,vii4 ,they then that are wronged generally mention what they have done well to those who are ungrateful4 ,and the person who is blamed for what he has done well is altogether to be pardoned1 and not censured1 if he passes encomiums on his own actions3 for he is in the position of one not scolding but making his defence4 ,this it was that made ,demosthenes' freedom of speech splendid1 and prevented people being wearied out by the praise which in all his speech ,on the ,crown he lavished on himself1 pluming himself on those embassies and decrees in connection with the war with which fault had been found4 ,sec4 ,,viii4 ,not very unlike this is the grace of antithesis1 when a person shows that the opposite of what he is charged with is base and low4 ,thus ,lycurgus when he was charged at ,athens with having bribed an informer to silence1 replied1 ,what kind of a citizen do you think me1 who1 having had so long time the fingering of your public money1 am detected in giving rather than taking unjustly8 ,and ,cicero1 when ,metellus told him that he had destroyed more as a witness than he had got acquitted as an advocate1 answered1 ,who denies that my honesty is greater than my eloquence8 ,compare such sayings of ,demosthenes as1 ,who would not have been justified in killing me1 had ,i tried in word only to impair the ancient glory of our city8#ghc ,and1 ,what think you these wretches would have said1 if the states had departed1 when ,i was curiously discussing these points8#ghd ,and indeed the whole of that speech ,on the ,crown most ingeniously introduces his own praises in his antitheses1 and answers to the charges brought against him4 ,sec4 ,,ix4 ,however it is worth while to notice in his speech that he most artistically inserts praise of his audience in the remarks about himself1 and so makes his speech less egotistical and less likely to raise envy4 ,thus he shows how the ,athenians behaved to the ,euboeans and to the ,thebans1 and what benefits they conferred on the people of ,byzantium and on the ,chersonese1 claiming for himself only a subordinate part in the matter4 ,thus he cunningly insinuates into the audience with his own praises what they will gladly hear1 for they rejoice at the enumeration of their successes1#ghe and their joy is succeeded by admiration and esteem for the person to whom the success was due4 ,so also ,epaminondas1 when ,meneclidas once jeered at him as thinking more of himself than ,agamemnon ever did1 replied1 ,it is your fault then1 men of ,thebes1 by whose help alone ,i put down the power of the ,lacedaemonians in one day4 ,sec4 ,x4 ,but since most people very much dislike and object to a man's praising himself1 but if he praises some one else are on the contrary often glad and readily bear him out1 some are in the habit of praising in season those that have the same pursuits business and characters as themselves1 and so conciliate and move the audience in their own favour2 for the audience know at the moment such a one is speaking that1 though he is speaking about another1 yet his own similar virtue is worthy of their praise4#ghf ,for as one who throws in another's teeth things of which he is guilty himself must know that he upbraids himself most1 so the good in paying honour to the good remind those who know their character of themselves1 so that their hearers cry out at once1 ,are not you such a one yourself8 ,thus ,alexander honouring ,hercules1 and ,androcottus again honouring ,alexander1 got themselves honoured on the same grounds4 ,dionysius on the contrary pulling ,gelon to pieces1 and calling him the ,gelos#ghg of ,sicily1 was not aware that through his envy he was weakening the importance and dignity of his own authority4 ,sec4 ,,xi4 ,these things then a public man must generally know and observe4 ,but those that are compelled to praise themselves do so less offensively if they do not ascribe all the honour to themselves1 but1 being aware that their glory will be tiresome to others1 set it down partly to fortune1 partly to the deity4 ,so ,achilles said well1 ,since the gods granted us to kill this hero4#ghh ,well also did ,timoleon1 who erected a temple at ,syracuse to the goddess of ,fortune after his success1 and dedicated his house to the ,good ,genius4 ,excellently again did ,pytho of ,a,enos1 7when he came to ,athens after killing ,cotys1 and when the demagogues vied with one another in praising him to the people1 and he observed that some were jealous and displeased17 in coming forward and saying1 ,men of ,athens1 this is the doing of one of the gods1 ,i only put my hands to the work4 ,sulla also forestalled envy by ever praising fortune1 and eventually he proclaimed himself as under the protection of ,aphrodite4#ghi ,for men would rather ascribe their defeat to fortune than the enemy's valour1 for in the former case they consider it an accident1 whereas in the latter case they would have to blame themselves and set it down to their own shortcomings4 ,so they say the legislation of ,zaleucus pleased the ,locrians not least1 because he said that ,athene visited him from time to time1 and suggested to him and taught him his laws1 and that none of those he promulgated were his own idea and plan4 ,sec4 ,,xii4 ,perhaps this kind of remedy by talking people over must be contrived for those who are altogether crabbed or envious2 but for people of moderation it is not amiss to qualify excessive praise4 ,thus if anyone should praise you as learned1 or rich1 or influential1 it would be well to bid him not talk about you in that strain1 but say that you were good and harmless and useful4 ,for the person that acts so does not introduce his own praise but transfers it1 nor does he seem to rejoice in people passing encomiums upon him1 but rather to be vexed at their praising him inappropriately and on wrong grounds1 and he seems to hide bad traits by better ones1 not wishing to be praised1 but showing how he ought to be praised4 ,such seems the intent of such words as the following1 ,i have not fortified the city with stones or bricks1 but if you wish to see how ,i have fortified it1 you will find arms and horses and allies4#gij ,still more in point are the last words of ,pericles4 ,for as he was dying1 and his friends very naturally were weeping and wailing1 and reminded him of his military services and his power1 and the trophies and victories and towns he had won for ,athens1 and was leaving as a legacy1 he raised himself up a little and blamed them as praising him for things common to many1 and some of them the results of fortune rather than merit1 while they had passed over the best and greatest of his deeds and one peculiarly his own1 that he had never been the cause of any ,athenian's wearing mourning4 ,this gives the orator an example1 if he be a good man1 when praised for his eloquence1 to transfer the praise to his life and character1 and the general who is admired for his skill and good fortune in war to speak with confidence about his gentleness and uprightness4 ,and again1 if any very extravagant praise is uttered1 such as many people use in flattery which provokes envy1 one can reply1 ,i am no god2 why do you liken me ,to the immortals8#gia ,if you really know me1 praise my integrity1 or my sobriety1 or my kindheartedness1 or my philanthropy4 ,for even envy is not reluctant to give moderate praise to one that deprecates excessive praise1 and true panegyric is not lost by people refusing to accept idle and false praise4 ,so those kings who would not be called gods or the sons of gods1 but only fond of their brothers or mother1 or benefactors1#gib or dear to the gods1 did not excite the envy of those that honoured them by those titles1 that were noble but still such as men might claim4 ,again1 people dislike those writers or speakers who entitle themselves wise1 but they welcome those who content themselves with saying that they are lovers of philosophy1 and have made some progress1 or use some such moderate language about themselves as that1 which does not excite envy4 ,but rhetorical sophists1 who expect to hear ,divine1 wonderful1 grand1 at their declamations1 are not even welcomed with ,pretty fair1 so so4 ,sec4 ,,xiii4 ,moreover1 as people anxious not to injure those who have weak eyes1 draw a shade over too much light1 so some people make their praise of themselves less glaring and absolute1 by pointing out some of their small defects1 or miscarriages1 or errors1 and so remove all risk of making people offended or envious4 ,thus ,epeus1 who boasts very much of his skill in boxing1 and says very confidently1 ,i can your body crush1 and break your bones1#gic yet says1 ,is't not enough that ,i'm in fight deficient8#gid ,but ,epeus is perhaps a ridiculous instance1 excusing his bragging as an athlete by his confession of timidity and want of manliness4 ,but agreeable and graceful is that man who mentions his own forgetfulness1 or ignorance1 or ambition1 or eager desire for knowledge and conversation4 ,thus ,odysseus of the ,sirens1 ,my heart to listen to them did incline1 ,i bade my comrades by a nod to unloose me4#gie ,and again of the ,cyclops1 ,i did not hearken 7it had been far better71 ,i wished to see the ,cyclops1 and to taste ,his hospitality4#gif ,and generally speaking the admixture with praise of such faults as are not altogether base and ignoble stops envy4 ,thus many have blunted the point of envy by admitting and introducing1 when they have been praised1 their past poverty and straits1 aye1 and their low origin4 ,so ,agathocles pledging his young men in golden cups beautifully chased1 ordered some earthenware pots to be brought in1 and said1 ,see the fruits of perseverance1 labour1 and bravery6 ,once ,i produced pots like these1 but now golden cups4 ,for ,agathocles it seems was so low-born and poor that he was brought up in a potter's shop1 though afterwards he was king of almost all ,sicily4 ,sec4 ,,xiv4 ,these are external remedies against self-praise4 ,there are other internal ones as it were1 such as ,cato applied1 when he said he was envied1 because he had to neglect his own affairs1 and lie awake every night for the interests of his country4 ,compare also the following lines1 ,how should ,i boast8 who could with ease have been ,enrolled among the many in the army1 ,and had a fortune equal to the wisest2#gig and1 ,i shrink from squandering past labours' grace1 ,nor do ,i now reject all present toil4#gig ,for as it is with house and farm1 so also is it with glory and reputation1 people for the most part envy those who have got them easily or for nothing1 not those who have bought them at the cost of much toil and danger4 ,sec4 ,,xv4 ,since then we can praise ourselves not only without causing pain or envy but even usefully and advantageously1 let us consider1 that we may not seem to have only that end in view but some other also1 if we might praise ourselves to excite in our hearers emulation and ambition4 ,for ,nestor1 by reciting his battles and acts of prowess1 stirred up ,patroclus and nine others to single combat with ,hector4 ,for the exhortation that adds deed to word and example and proper emulation is animating and moving and stimulating1 and with its impulse and resolution inspires hope that the things we aim at are attainable and not impossible4 ,that is why in the choruses at ,lacedaemon the old men sing1 ,we once were young and vigorous and strong1 and then the boys1 ,we shall be stronger far than now we are1 and then the youths1 ,we now are strong1 look at us if you like4 ,in this wise and statesmanlike manner did the legislator exhibit to the young men the nearest and dearest examples of what they should do in the persons of those who had done so4 ,sec4 ,,xvi4 ,moreover it is not amiss sometimes1 to awe and repress and take down and tame the impudent and bold1 to boast and talk a little big about oneself4 ,as ,nestor did1 to mention him again1 ,for ,i have mixed ere now with better men ,than both of you1 and ne'er did they despise me4#gih ,so also ,aristotle told ,alexander that not only had they that were rulers over many subjects a right to think highly of themselves1 but also those that had right views about the gods4 ,useful too against our enemies and foes is the following line1 ,ill-starred are they whose sons encounter me4#gii ,compare also the remark of ,agesilaus about the king of the ,persians1 who was called great1 ,how is he greater than me1 if he is not also more upright8 ,and that also of ,epaminondas to the ,lacedaemonians who were inveighing against the ,thebans1 ,anyhow we have made you talk at greater length than usual4 ,but these kind of remarks are fitting for enemies and foes2 but our boasting is also good on occasion for friends and fellow-citizens1 not only to abate their pride and make them more humble1 but also when they are in fear and dejection to raise them up again and give them confidence4 ,thus ,cyrus talked big in perils and on battle-fields1 though at other times he was no boaster4 ,and the second ,antigonus1 though he was on all other occasions modest and far from vanity1 yet in the sea-fight off ,cos1 when one of his friends said to him1 ,see you not how many more ships the enemy have got than we have8 answered1 ,how many do you make me equal to then8 ,this ,homer also seems to have noticed4 ,for he has represented ,odysseus1 when his comrades were dreadfully afraid of the noise and whirlpool of ,charybdis1 reminding them of his former cleverness and valour2 ,we are in no worse plight than when the ,cyclops ,by force detained us in his hollow cave2 ,but even then1 thanks to my valour1 judgement1 ,and sense1 we did escape4#hjj ,for such is not the self-praise of a demagogue or sophist1 or of one that asks for clapping or applause1 but of one who makes his valour and experience a pledge of confidence to his friends4 ,for in critical conjunctures the reputation and credit of one who has experience and capacity in command plays a great part in insuring safety4 ,sec4 ,,xvii4 ,as ,i have said before1 to pit oneself against another's praise and reputation is by no means fitting for a public man3 however1 in important matters1 where mistaken praise is injurious and detrimental1 it is not amiss to confute it1 or rather to divert the hearer to what is better by showing him the difference between true and false merit4 ,anyone would be glad1 ,i suppose1 when vice was abused and censured1 to see most people voluntarily keep aloof from it2 but if vice should be well thought of1 and honour and reputation come to the person who promoted its pleasures or desires1 no nature is so well constituted or strong that it would not be mastered by it4 ,so the public man must oppose the praise not of men but of bad actions1 for such praise is corrupting1 and causes people to imitate and emulate what is base as if it were noble4 ,but it is best refuted by putting it side by side with the truth3 as ,theodorus the tragic actor is reported to have said once to ,satyrus the comic actor1 ,it is not so wonderful to make an audience laugh as to make them weep and cry4 ,but what if some philosopher had answered him1 ,to make an audience weep and cry is not so noble a thing as to make them forget their sorrows4 ,this kind of self-laudation benefits the hearer1 and changes his opinion4 ,compare the remark of ,zeno in reference to the number of ,theophrastus' scholars1 ,his is a larger body1 but mine are better taught4 ,and ,phocion1 when ,leosthenes was still in prosperity1 being asked by the orators what benefit he had conferred on the city1 replied1 ,only this1 that during my period of office there has been no funeral oration1 but all the dead have been buried in their fathers' sepulchres4 ,wittily also did ,crates parody the lines1 ,eating and wantonness and love's delights ,are all ,i value1 with ,learning and those grand things the ,muses teach one ,are all ,i value4 ,such self-praise is good and useful and teaches people to admire and love what is valuable and expedient instead of what is vain and superfluous4 ,let so much suffice on the question proposed4 ,sec4 ,,xviii4 ,it remains to me now to point out1 what our subject next demands and calls for1 how everyone may avoid unseasonable self-praise4 ,for there is a wonderful incentive to talking about oneself in self-love1 which is frequently strongly implanted in those who seem to have only moderate aspirations for fame4 ,for as it is one of the rules to preserve good health to avoid altogether places where sickness is1 or to exercise the greatest precaution if one must go there1 so talking about oneself has its slippery times and places that draw it on on any pretext4 ,for first1 when others are praised1 as ,i said before1 ambition makes people talk about themselves1 and a certain desire and impulse for fame which is hard to check bites and tickles that ambition1 especially if the other person is praised for the same things or less important things than the hearer thinks he is a proficient in4 ,for as hungry people have their appetite more inflamed and sharpened by seeing others eat1 so the praise of one's neighbours makes those who eagerly desire fame to blaze out into jealousy4 ,sec4 ,,xix4 ,in the second place the narration of things done successfully and to people's mind entices many unawares to boasting and bragging in their joy2 for falling into conversation about their victories1 or success in state affairs1 or their words or deeds commended by great men1 they cannot keep themselves within bounds4 ,with this kind of self-laudation you may see that soldiers and sailors are most taken4 ,to be in this state of mind also frequently happens to those who have returned from important posts and responsible duties1 for in their mention of illustrious men and men of royal rank they insert the encomiums they have passed on themselves1 and do not so much think they are praising themselves as merely repeating the praises of others about themselves4 ,others think their hearers do not detect them at all of self-praise1 when they recount the greeting and welcome and kindness they have received from kings and emperors1 but only imagine them to be enumerating the courtesy and kindliness of those great personages4 ,so we must be very much on our guard in praising others to free ourselves from all suspicion of self-love and self-recommendation1 and not to seem to be really praising ourselves under pretext of ,patroclus4#hja ,sec4 ,,xx4 ,moreover that kind of conversation that mainly consists of censuring and running down others is dangerous as giving opportunity for self-laudation to those who pine for fame4 ,a fault into which old men especially fall1 when they are led to scold others and censure their bad ways and faulty actions1 and so extol themselves as being remarkably the opposite4 ,in old men we must allow all this1 especially if to age they add reputation and merit1 for such fault-finding is not without use1 and inspires those who are rebuked with both emulation and love of honour4#hjb ,but all other persons must especially avoid and fear that roundabout kind of self-praise4 ,for since generally speaking censuring one's neighbours is disagreeable and barely tolerable and requires great wariness1 he that mixes up his own praise with blame of another1 and hunts for fame by defaming another1 is altogether tiresome and inspires disgust1 for he seems to wish to get credit through trying to prove others unworthy of credit4 ,sec4 ,,xxi4 ,furthermore1 as those that are naturally prone and inclined to laughter must be especially on their guard against tickling and touching1 such as excites that propensity by contact with the smoothest parts of the body1 so those that have a great passion for reputation ought to be especially advised to abstain from praising themselves when they are praised by others4 ,for a person ought to blush when praised1 and not to be past blushing from impudence1 and ought to check those who extol him too highly1 and not to rebuke them for praising him too little2 though very many people do so1 themselves prompting and reminding their praisers of others of their own acts and virtues1 till by their own praise they spoil the effect of the praise that others give them4 ,for some tickle and puff themselves up by self-praise1 while others1 malignantly holding out the small bait of eulogy1 provoke others to talk about themselves1 while others again ask questions and put inquiries1 as was done to the soldier in ,menander1 merely to poke fun at him2 ',how did you get this wound8' ',sir1 by a javelin4' ',how in the name of ,heaven8' ',i was on ,a scaling ladder fastened to a wall4' ,i show my wound to them in serious earnest1 ,but they for their part only mock at me4 ,sec4 ,,xxii4 ,as regards all these points then we must be on our guard as much as possible not to launch out into praise of ourselves1 or yield to it in consequence of questions put to us to draw us4 ,and the best caution and security against this is to pay attention to others who praise themselves1 and to consider how disagreeable and objectionable the practice is to everybody1 and that no other conversation is so offensive and tiring4 ,for though we cannot say that we suffer any other evil at the hands of those who praise themselves1 yet being naturally bored by the practice1 and avoiding it1 we are anxious to get rid of them and breathe again2 insomuch that even the flatterer and parasite and needy person in his distress finds the rich man or satrap or king praising himself hard to bear and wellnigh intolerable2 and they say that having to listen to all this is paying a very large shot to their entertainment1 like the fellow in ,menander2 ,to hear their foolish#hjc saws1 and soldier talk1 ,such as this cursed braggart bellows forth1 ,kills me2 ,i get lean even at their feasts4 ,for as we may use this language not only about soldiers or men who have newly become rich1#hjd who spin us a long yarn of their great and grand doings1 being puffed up with pride and talking big about themselves2 if we remember that the censure of others always follows our self-praise1 and that the end of this vain-glory is a bad repute1 and that1 as ,demosthenes says1#hje the result will be that we shall only tire our hearers1 and not be thought what we profess ourselves to be1 we shall cease talking about ourselves1 unless by so doing we can bestow great benefit on ourselves or our hearers4 #gfh ,pindar1 ,olymp4 ix4 #eg1 #eh4 #gfi ,mentioned by ,pausanias1 iii4 #ab2 viii4 #ej4 #ggj ,memorabilia1 ii4 l4 #ca4 #gga ,reading as ,wyttenbach suggests1 ,greek3 malista de hotan legetai ta allo pepragmena sq4 #ggb ,thucydides1 ii4 #fj4 #ggc ,see ,pausanias1 ix4 #ad1 #ae4 #ggd ,homer1 ,iliad1 iv4 #dje4 #gge ,homer1 ,iliad1 iv4 #cgj1 #cga4 #ggf ,diomede4 #ggg ,sophocles1 ,trachiniae1 #ddb4 #ggh ,homer1 ,iliad1 xvi4 #hdg1 #hdh4 ,plutarch only quotes the first line4 ,i have added the second for the ,english reader1 as necessary for the sense4 #ggi ,homer1 ,iliad1 i4 #abh1 #abi4 #ghj ,iliad1 ix4 #cbh4 #gha ,iliad1 xvi4 #gj1 #ga4 #ghb ,so ,wyttenbach4 #ghc ,demosthenes1 ,de ,corona1 p4 #bfj4 #ghd ,de ,corona1 p4 #cjg4 #ghe ,after ,wyttenbach4 #ghf ,after ,wyttenbach4 #ghg ,that is1 laughing-stock4 ,a play on the word ,gelon4 #ghh ,homer1 ,iliad1 xxii4 #cgi4 ,he speaks of ,hector4 #ghi ,others take it as fortune's favourite4 #gij ,words of ,demosthenes1 ,de ,corona1 p4 #cbe4 ,plutarch condenses them4 #gia ,homer1 ,odyssey1 xvi4 #ahg4 #gib ,titles of the ,ptolemies1 ,philadelphus ,philometor1 ,euergetes4 #gic ,homer1 ,iliad1 xxiii4 #fgc4 #gid ,ibid4 #fgj4 #gie ,homer1 ,odyssey1 xii4 #aib-aid4 #gif ,ibid4 ix4 #bbh1 #bbi4 #gig ,fragments from the ,philoctetes of ,euripides4 #gih ,homer1 ,iliad1 i4 #bfj1 #bfa4 #gii ,homer1 ,iliad1 vi4 #abg4 #hjj ,homer1 ,odyssey1 xii4 #bji-bab4 #hja ,an allusion to ,homer1 ,iliad1 xix4 #cjb4 #hjb ,adopting the reading of ,duebner4 #hjc ,adopting the reading of ,salmasius4 #hjd ,nouveaux riches1 novi homines4 #hje ,demosthenes1 ,de ,corona1 p4 #bgj4 ,,on ,,those ,,who ,,are ,,punished ,,by ,,the ,,deity ,,late4 ,a discussion between ,patrocleas1 ,plutarch1 ,timon1 and ,olympicus4 ,sec4 ,i4 ,when ,epicurus had made these remarks1 ,quintus1 and before any of us who were at the end of the porch#hjf could reply1 he went off abruptly4 ,and we1 marvelling somewhat at his rudeness1 stood still silently but looked at one another1 and then turned and pursued our walk as before4 ,and ,patrocleas was the first to speak4 ,are we1 said he1 to leave the question unanswered1 or are we to reply to his argument in his absence as if he were present8 ,then said ,timon1 ,because he went off the moment he had thrown his missile at us1 it would not be good surely to leave it sticking in us2 for we are told that ,brasidas plucked the javelin that had been thrown at him out of his body1 and with it killed the hurler of it2 but there is of course no need for us to avenge ourselves so on those that have launched on us an absurd or false argument1 it will be enough to dislodge the notion before it gets fixed in us4 ,then said ,i1 ,which of his words has moved you most8 ,for the fellow seemed to rampage about1 in his anger and abusive language1 with a long disconnected and rambling rhapsody drawn from all sources1 and at the same time inveighed against ,providence4 ,sec4 ,,ii4 ,then said ,patrocleas1 ,the slowness and delay of the deity in punishing the wicked used to seem#hjg to me a very dreadful thing1 but now in consequence of his speech ,i come as it were new and fresh to the notion4 ,yet long ago ,i was vexed when ,i heard that line of ,euripides1 ,he does delay1 such is the ,deity ,in nature4#hjh ,for indeed it is not fitting that the deity should be slow in anything1 and least of all in the punishment of the wicked1 seeing that they are not slow or sluggish in doing evil1 but are hurried by their passions into crime at headlong speed4 ,moreover1 as ,thucydides#hji says1 when punishment follows as closely as possible upon wrong-doing1 it blocks up the road at once for those who would follow up their villainy if it were successful4 ,for no debt so much as that of justice paid behind time damps the hopes and dejects the mind of the wronged person1 and aggravates the audacity and daring of the wrong-doer2 whereas the punishment that follows crime immediately not only checks future outbreaks but is also the greatest possible comfort to the injured4 ,and so ,i am often troubled when ,i consider that remark of ,bias1 who told1 it seems1 a bad man that he was not afraid that he would escape punishment1 but that he would not live to see it4 ,for how did the ,messenians who were killed long before derive any benefit from the punishment of ,aristocrates8 ,for he had been guilty of treason at the battle of ,the ,great ,trench1 but had reigned over the ,arcadians for more than twenty years without being found out1 but afterwards was detected and paid the penalty1 but they were no longer alive4#haj ,or what consolation was brought to the people of ,orchomenus1 who lost their sons and friends and relatives in consequence of the treason of ,lyciscus1 by the disease which settled upon him long afterwards and spread all over his body8 ,for he used to go and dip and soak his feet in the river1 and uttered imprecations and prayed that they might rot off if he was guilty of treason or crime4 ,nor was it permitted to the children's children of those that were slain to see at ,athens the tearing out of their graves the bodies of those atrocious criminals that had killed them1 and the carrying them beyond their borders4 ,and so it seems strange in ,euripides using the following argument to deter people from vice3 ,fear not1 for vengeance will not strike at once ,your heart1 or that of any guilty wretch1 ,but silently and with slow foot it moves1#haa ,and when their time's come will the wicked reach4 ,this is no doubt the very reason why the wicked incite and cheer themselves on to commit lawless acts1 for crime shows them a fruit visible and ripe at once1 but a punishment late1 and long subsequent to the enjoyment4 ,sec4 ,,iii4 ,when ,patrocleas had said thus much1 ,olympicus interfered1 ,there is another consideration1 ,patrocleas1 the great absurdity involved in these delays and long-suffering of the deity4 ,for the slowness of punishment takes away belief in providence1 and the wicked1 observing that no evil follows each crime except long afterwards1 attribute it when it comes to mischance1 and look upon it in the light more of accident than punishment1 and so receive no benefit from it1 being grieved indeed when the misfortune comes1 but feeling no remorse for what they have done amiss4 ,for1 as in the case of a horse1 the whipping or spurring that immediately follows upon a stumble or some other fault is a corrective and brings him to his duty1 but pulling and backing him with the bit and shouting at him long afterwards seems to come from some other motive than a desire to teach him1 for he is put to pain without being shown his fault2 so the vice which each time it stumbles or offends is at once punished and checked by correction is most likely#hab to come to itself and be humble and stand in awe of the deity1 as one that beholds men's acts and passions and does not punish behind time2 whereas that justice that1 according to ,euripides1 steals on silently and with slow foot1 and falls upon the wicked some time or other1 seems to resemble more chance than providence by reason1 of its uncertainty1 delay1 and irregularity4 ,so that ,i do not see what benefit there is in those mills of the gods that are said to grind late1#hac since they obscure the punishment1 and obliterate the fear1 of evil-doing4 ,sec4 ,,iv4 ,when ,olympicus had done speaking1 and ,i was musing with myself on the matter1 ,timon said1 ,am ,i to put the finishing touch of difficulty on our subject1 or am ,i to let him first contend earnestly against these views8 ,then said ,i1 ,why should we bring up the third wave#had and drown the argument1 if he is not able to refute or evade the charges already brought8 ,to begin then with the domestic hearth1 as the saying is1#hae let us imitate that cautious manner of speaking about the deity in vogue among the ,academic philosophers1 and decline to speak about these things as if we thoroughly understood them4 ,for it is worse in us mortals than for people ignorant of music to discuss music1 or for people ignorant of military matters to discuss the art of war1 to examine too closely into the nature of the gods and demons1 like people with no knowledge of art trying to get at the intention of artists from opinion and fancy and probabilities4 ,for if#haf it is no easy matter for anyone not a professional to conjecture why the surgeon performed an operation later rather than sooner1 or why he ordered his patient to take a bath to-day rather than yesterday1 how is it easy or safe for a mortal to say anything else about the deity than that he knows best the time to cure vice1 and applies to each his punishment as the doctor administers a drug1 and that a punishment not of the same magnitude1 or applied at the same time1 in all cases4 ,for that the cure of the soul1 which is called justice1 is the greatest of all arts is testified by ,pindar as well as by ten thousand others1 for he calls ,god1 the ruler and lord of all things1 the greatest artificer as the creator of justice1 whose function it is to determine when1 and how1 and how far1 each bad man is to be punished4 ,and ,plato says that ,minos1 the son of ,zeus1 was his father's pupil in this art1 not thinking it possible that any one could succeed in justice1 or understand how to succeed in it1 without he had learned or somehow got that science4 ,for the laws which men make are not always merely reasonable1 nor is their meaning always apparent1 but some injunctions seem quite ridiculous1 for example1 the ,ephors at ,lacedaemon make proclamation1 directly they take office1 that no one is to let his moustache grow1 but that all are to obey the laws1 that they be not grievous to them4 ,and the ,romans lay a light rod on the bodies of those they make freemen1 and when they make their wills1 they nominate some as their heirs1 while to others they sell the property1 which1 seems strange4 ,but strangest of all is that ordinance of ,solon1 that the citizen who1 when his city is in faction1 will not side with either party is to lose his civic rights4 ,and generally one might mention many absurdities in laws1 if one did not know the mind of the legislator1 or understand the reason for each particular piece of legislation4 ,how is it wonderful then1 if human affairs are so difficult to comprehend1 that it is no easy task to say in connection with the gods1 why they punish some offenders early1 and others late8 ,sec4 ,v4 ,this is not a pretext for evading the subject1 but merely a request for lenient judgement1 that our discourse1 looking as it were for a haven and place of refuge1 may rise to the difficulty with greater confidence basing itself on probability4 ,consider then first that1 according to ,plato1 god1 making himself openly a pattern of all things good1 concedes human virtue1 which is in some sort a resemblance to himself1 to those who are able to follow him4 ,for all nature1 being in disorder1 got the principle of change and became order#hag by a resemblance to and participation in the nature and virtue of the deity4 ,the same ,plato also tells us that nature put eyesight into us1 in order that the soul by beholding and admiring the heavenly bodies might accustom itself to welcome and love harmony and order1 and might hate disorderly and roving propensities1 and avoid aimless reliance on chance1 as the parent of all vice and error4 ,for man can enjoy no greater blessing from god than to attain to virtue by the earnest imitation of the noblest qualities of the divine nature4 ,and so he punishes the wicked leisurely and long after1 not being afraid of error or after repentance through punishing too hastily1 but to take away from us that eager and brutish thirst for revenge1 and to teach us that we are not to retaliate on those that have offended us in anger1 and when the soul is most inflamed and distorted with passion and almost beside itself for rage1 like people satisfying fierce thirst or hunger1 but to imitate the mildness and long-suffering of the deity1 and to avenge ourselves in an orderly and decent manner1 only when we have taken counsel with time long enough to give us the least possible likelihood of after repentance4 ,for it is a smaller evil1 as ,socrates said1 to drink dirty water when excessively thirsty1 than1 when one's mind is disturbed and full of rage and fury1 before it is settled and becomes pure1 to glut our revenge on the person of a relation and kinsman4 ,for it is not the punishment that follows as closely as possible upon wrong-doing1 as ,thucydides said1#hah but that which is more remote1 that observes decorum4 ,for as ,melanthius says of anger1 ,fell things it does when it the mind unsettles1#hai so also reason acts with justice and moderation1 when it banishes rage and passion4 ,so also people are made milder by the example of other men1 as when they hear that ,plato1 when he held his stick over his slave to correct him1 waited some time1 as he himself has told us1 to compose his anger2 and that ,archytas1 having learned of some wrong or disorderly action on the part of some of his farm labourers1 knowing that at the time he was in a very great rage and highly incensed at them1 did nothing to them1 but merely departed1 saying1 ,you may thank your stars that ,i am in a rage with you4 ,if then the remembrance of the words and recorded acts of men abates the fierceness and intensity of our rage1 much more likely is it that we 7observing that the deity1 though without either fear or repentance in any case1 yet puts off his punishments and defers them for some time7 shall be reserved in our views about such matters1 and shall think that mildness and long-suffering which the god exhibits a divine part of virtue1 reforming a few by speedy punishment1 but benefiting and correcting many by a tardy one4 ,sec4 ,,vi4 ,let us consider in the second place that punishments inflicted by men for offences regard only retaliation1 and1 when the offender is punished1 stop and go no further2 so that they seem to follow offences yelping at them like a dog1 and closely pursuing at their heels as it were4 ,but it is likely that the deity would look at the state of any guilty soul that he intended to punish1 if haply it might turn and repent1 and would give#hbj time for reformation to all whose vice was not absolute and incurable4 ,for knowing how great a share of virtue souls come into the world with1 deriving it from him1 and how strong and lasting is their nobility of nature1 and how it breaks out into vice against its natural disposition through the corruption of bad habits and companions1 and afterwards in some cases reforms itself1 and recovers its proper position1 he does not inflict punishment on all persons alike2 but the incorrigible he at once removes from life and cuts off1 since it is altogether injurious to others1 but most of all to a man's own self1 to live in perpetual vice1 whereas to those who seem to have fallen into wrong-doing1 rather from ignorance of what was good than from deliberate choice of what was bad1 he gives time to repent4 ,but if they persist in vice he punishes them too1 for he has no fear that they will escape him4 ,consider also how many changes take place in the life and character of men1 so that the ,greeks give the names ,greek3 tropos and ,greek3 ethos to the character1 the first word meaning change1 and the latter the immense force and power of habit4 ,i think also that the ancients called ,cecrops half man and half dragon#hba not because1 as some say1 he became from a good king wild and dragon-like1 but contrariwise because he was originally perverse and terrible1 and afterwards became a mild and humane king4 ,and if this is uncertain1 at any rate we know that ,gelon and ,hiero1 both ,sicilians1 and ,pisistratus the son of ,hippocrates1 though they got their supreme power by bad means1 yet used it for virtuous ends1 and though they mounted the throne in an irregular way1 yet became good and useful princes4 ,for by good legislation and by encouraging agriculture they made the citizens earnest and industrious instead of scoffers and chatterers4 ,as for ,gelon1 after fighting valiantly and defeating the ,carthaginians in a great battle1 he would not conclude with them the peace they asked for until they inserted an article promising to cease sacrificing their sons to ,cronos4 ,and ,lydiades was tyrant in ,megalopolis1 yet in the very height of his power changing his ideas and being disgusted with injustice1 he restored their old constitution to the citizens1#hbb and fell gloriously1 fighting against the enemy in behalf of his country4 ,and if any one had slain prematurely ,miltiades the tyrant of the ,chersonese1 or had prosecuted and got a conviction against ,cimon for incest with his sister1 or had deprived ,athens of ,themistocles for his wantonness and revellings and outrages in the market1 as in later days ,athens lost ,alcibiades1 by an indictment1 should we not have had to go without the glory of ,marathon1 and ,eurymedon1 and beautiful ,artemisium1 where the ,athenian youth laid the bright base of liberty8#hbc ,for great natures produce nothing little1 nor can their energy and activity rust owing to their keen intellect1 but they toss to and fro as at sea till they come to a settled and durable character4 ,as then one inexperienced in farming1 seeing a spot full of thick bushes and rank growth1 full of wild beasts and streams and mud1 would not think much of it1 while to one who has learnt how to discriminate and discern between different kind of soils all these are various tokens of the richness and goodness of the land1 so great natures break out into many strange excesses1 which exasperate us at first beyond bearing1 so that we think it right to cut off such offenders and stop their career at once1 whereas a better judge1 seeing the good and noble even in these1 waits for age and the season which nature appoints for gathering fruit to bring sense and virtue4 ,sec4 ,,vii4 ,so much for this point4 ,do you not think also that some of the ,greeks did well to adopt that ,egyptian law which orders a pregnant woman condemned to death not to suffer the penalty till after she has given birth8 ,certainly1 said all the company4 ,i continued1 ,put the case not of a woman pregnant1 but of a man who can in process of time bring to light and reveal some secret act or plan1 point out some unknown evil1 or devise some scheme of safety1 or invent something useful and necessary1 would it not be better to defer his execution1 and wait the result of his meditation8 ,that is my opinion1 at least4 ,so we all think1 said ,patrocleas4 ,quite right1 said ,i4 ,for do but consider1 had ,dionysius had vengeance taken on him at the beginning of his tyranny1 none of the ,greeks would have dwelt in ,sicily1 which was laid waste by the ,carthaginians4 ,nor would the ,greeks have dwelt in ,apollonia1 or ,anactorium1 or the peninsula of the ,leucadians1 had not ,periander's chastisement been postponed for a long time4 ,i think also that ,cassander's punishment was deferred that ,thebes might be repeopled4 ,and of the mercenaries that plundered this very temple most crossed over into ,sicily with ,timoleon1 and after they had conquered the ,carthaginians and put down their authority1 perished miserably1 miserable wretches that they were4 ,for no doubt the deity makes use of some wicked men1 as executioners1 to punish others1 and so ,i think he crushes as it were most tyrants4 ,for as the gall of the hyena and rennet of the seal1 both nasty beasts in all other respects1 are useful in certain diseases1 so when some need sharp correction1 the deity casts upon them the implacable fury of some tyrant1 or the savage ferocity of some prince1 and does not remove the bane and trouble till their fault be got rid of and purged4 ,such a potion was ,phalaris to the ,agrigentines1 and ,marius to the ,romans4 ,and to the people of ,sicyon the god distinctly foretold that their city needed a scourge1 when they took away from the ,cleonaeans 7as if he was a ,sicyonian7 the lad ,teletias1 who was crowned in the ,pythian games1 and tore him to pieces4 ,as for the ,sicyonians1 ,orthagoras became their tyrant1 and subsequently ,myro and ,clisthenes1 and these three checked their wanton outbreaks2 but the ,cleonaeans1 not getting such a cure1 went to ruin4 ,you have of course heard ,homer's lines1 ',from a bad father sprang a son far better1 ,excelling in all virtue2'#hbd and yet that son of ,copreus never performed any brilliant or notable action3 but the descendants of ,sisyphus and ,autolycus and ,phlegyas nourished in the glory and virtues of great kings4 ,pericles also sprang of a family under a curse1#hbe and ,pompey the ,great at ,rome was the son of ,pompeius ,strabo1 whose dead body the ,roman people cast out and trampled upon1 so great was their hatred of him4 ,how is it strange then1 since the farmer does not cut down the thorn till he has taken his asparagus1 nor do the ,libyans burn the twigs till they have gathered the ledanum1 that god does not exterminate the wicked and rugged root of an illustrious and royal race till it has produced its fit fruit8 ,for it would have been better for the ,phocians to have lost ten thousand of the oxen and horses of ,iphitus1 and for more gold and silver to have gone from ,delphi1 than that ,odysseus and ,a,esculapius should not have been born1 nor those others who from bad and wicked men became good and useful4 ,sec4 ,,viii4 ,and do you not all think that it is better that punishment should take place at the fitting time and in the fitting manner rather than quickly and on the spur of the moment8 ,consider the case of ,callippus1 who with the very dagger with which he slew ,dion1 pretending to be his friend1 was afterwards slain by his own friends4 ,and when ,mitius the ,argive was killed in a tumult1 a brazen statue in the market-place fell on his murderer and killed him during the public games4 ,and of course1 ,patrocleas1 you know all about ,bessus the ,paeonian1 and about ,aristo the ,oetaean leader of mercenaries4 ,not ,i1 by ,zeus1 said ,patrocleas1 but ,i should like to hear4 ,aristo1 ,i continued1 at the permission of the tyrants removed the necklace of ,eriphyle#hbf which was hung up in this temple1 and took it to his wife as a present2 but his son being angry with his mother for some reason or other1 set the house on fire1 and burnt all that were in it4 ,as for ,bessus1 it seems he had killed his father1 though his crime was long undiscovered4 ,but at last going to sup with some strangers1 he knocked down a nest of swallows1 pricking it with his lance1 and killed all the young swallows4 ,and when the company said1 as it was likely they would1 ',whatever makes you act in such a strange manner8' ',have they not1' he replied1 'been long bearing false witness against me1 crying out that ,i had killed my father8' ,and the company1 astonished at his answer1 laid the matter before the king1 and the affair was inquired into1 and ,bessus punished4 ,sec4 ,,ix4 ,these cases1 ,i continued1 we cite supposing1 as has been laid down1 that there is a deferring of punishment to the wicked2 and1 for the rest1 ,i think we ought to listen to ,hesiod1 who tells us--not like ,plato1 who asserts that punishment is a condition that follows crime--that it is contemporaneous with it1 and grows with it from the same source and root4 ,for ,hesiod says1 ,evil advice is worst to the adviser2#hbg and1 ,he who plots mischief 'gainst another brings ,it first on his own pate4#hbh ,the cantharis is said to have in itself the antidote to its own sting1 but wickedness1 creating its own pain and torment1 pays the penalty of its misdeeds not afterwards but at the time of its ill-doing4 ,and as every malefactor about to pay the penalty of his crime in his person bears his cross1 so vice fabricates for itself each of its own torments1 being the terrible author of its own misery in life1 wherein in addition to shame it has frequent fears and fierce passions and endless remorse and anxiety4 ,but some are just like children1 who1 seeing malefactors in the theatres in golden tunics and purple robes with crowns on and dancing1 admire them and marvel at them1 thinking them happy1 till they see them goaded and lashed and issuing fire from their gaudy but cheap garments4#hbi ,for most wicked people1 though they have great households and conspicuous offices and great power1 are yet being secretly punished before they are seen to be murdered or hurled down rocks1 which is rather the climax and end of their punishment than the punishment itself4 ,for as ,plato tells us that ,herodicus the ,selymbrian having fallen into consumption1 an incurable disease1 was the first of mankind to mix exercise with the art of healing1 and so prolonged his own life and that of others suffering from the same disease1 so those wicked persons who seem to avoid immediate punishment1 receive a longer and not slower punishment1 not later but extending over a wider period2 for they are not punished in their old age1 but rather grow old in perpetual punishment4 ,i speak of course of long time as a human being1 for to the gods all the period of man's life is as nothing1 and so to them 'now and not thirty years ago' means no more than with us torturing or hanging a malefactor in the evening instead of the morning would mean2 especially as man is shut up in life as in a prison from which there is no egress or escape1 and though doubtless during his life he has much feasting and business and gifts and favours and amusement1 yet1 just like people playing at dice or draughts in a prison1 the rope is all the time hanging over his head4#hcj ,sec4 ,x4 ,and indeed what prevents our asserting that people in prison under sentence of death are not punished till their heads are cut off1 or that the person who has taken hemlock1 and walks about till he feels it is getting into his legs1 suffers not at all till he is deprived of sensation by the freezing and curdling of his blood1 if we consider the last moment of punishment all the punishment1 and ignore all the intermediate sufferings and fears and anxiety and remorse1 the destiny of every guilty wretch8 ,that would be arguing that the fish that has swallowed the hook is not caught1 till we see it boiled by the cook or sliced at table4 ,for every wrong-doer is liable to punishment1 and soon swallows the pleasantness of his wrong-doing like a bait1 while his conscience still vexes and troubles him1 ,as through the sea the impetuous tunny darts4 ,for the recklessness and audacity of vice is strong and rampant till the crime is committed1 but afterwards1 when the passion subsides like a storm1 it becomes timid and dejected and a prey to fears and superstitions4 ,so that ,stesichorus in his account of ,clytaemnestra's dream may have represented the facts and real state of the case1 where he says1 ,a dragon seemed to appear to her with its lofty head smeared all over with blood1 and out of it seemed to come king ,orestes the grandson of ,plisthenes4 ,for visions in dreams1 and apparitions during the day1 and oracles1 and lightning1 and whatever is thought to come from the deity1 bring tempests of apprehension to the guilty4 ,so they say that one time ,apollodorus in a dream saw himself flayed by the ,scythians1 and then boiled1 and that his heart out of the caldron spoke to him in a low voice and said1 ,i am the cause of this2 and at another time he dreamed that he saw his daughters running round him in a circle all on fire and in flames4 ,and ,hipparchus the son of ,pisistratus1 a little before his death1 dreamt that ,aphrodite threw some blood on his face out of a certain phial4 ,and the friends of ,ptolemy ,ceraunus dreamed that he was summoned for trial by ,seleucus1 and that the judges were vultures and wolves1 who tore his flesh and distributed it wholesale among his enemies4 ,and ,pausanias at ,byzantium1 having sent for ,cleonice a free-born maiden1 intending to outrage her and pass the night with her1 being seized with some alarm or suspicion killed her1 and frequently saw her in his dreams saying to him1 ,come near for judgement1 lust is most assuredly a grievous bane to men1 and as this apparition did not cease1 he sailed1 it seems1 to ,heraclea to the place where the souls of the dead could be summoned1 and by propitiations and sacrifices called up the soul of the maiden1 and she appeared to him and told him that this trouble would end when he got to ,lacedaemon1 and directly he got there he died4#hca ,sec4 ,,xi4 ,and so1 if nothing happens to the soul after death1 but that event is the end of all enjoyment or punishment1 one would be rather inclined to say that the deity was lax and indulgent in quickly punishing the wicked and depriving them of life4 ,for even if we were to say that the wicked had no other trouble in a long life1 yet1 when their wrong-doing was proved to bring them no profit or enjoyment1 no good or adequate return for their many and great anxieties1 the consciousness of that would be quite enough to throw#hcb their mind off its balance4 ,so they record of ,lysimachus that he was so overcome by thirst that he surrendered himself and his forces to the ,getae for some drink1 but after he had drunk and bethought him that he was now a captive1 he said1 ,alas6 ,how guilty am ,i for so brief a gratification to lose so great a kingdom6 ,and yet it is very difficult to resist a necessity of nature4 ,but when a man1 either for the love of money1 or for political place or power1 or carried away by some amorous propensity1 does some lawless and dreadful deed1 and1 after his eager desire is satisfied1 sees in process of time that only the base and terrible elements of his crime remain1 while nothing useful1 or necessary1 or advantageous has flowed from it1 is it not likely that the idea would often present itself to him that1 moved by vain-glory1 or for some illiberal and unlovely pleasure1 he had violated the greatest and noblest rights of mankind1 and had filled his life with shame and trouble8 ,for as ,simonides used to say playfully that he always found his money-chest full but his gratitude-chest empty1#hcc so the wicked contemplating their own vice soon find out that their gratification is joyless and hopeless1#hcd and ever attended by fears and griefs and gloomy memories1 and suspicions about the future1 and distrust about the present4 ,thus we hear ,ino1 repenting for what she had done1 saying on the stage1 ,dear women1 would that ,i could now inhabit ,for the first time the house of ,athamas1 ,guiltless of any of my awful deeds6#hce ,it is likely that the soul of every wicked person will meditate in this way1 and consider how it can escape the memory of its ill-deeds1 and lay its conscience to sleep1 and become pure1 and live another life over again from the beginning4 ,for there is no confidence1 or reality1 or continuance1 or security1 in what wickedness proposes to itself1 unless by ,zeus we shall say that evil-doers are wise1 but wherever the greedy love of wealth or pleasure or violent envy dwells with hatred and malignity1 there will you also see and find stationed superstition1 and remissness for labour1 and cowardice in respect to death1 and sudden caprice in the passions1 and vain-glory and boasting4 ,those that censure them frighten them1 and they even fear those that praise them as wronged by their deceit1 and as most hostile to the bad because they readily praise those they think good4 ,for as in the case of ill-tempered steel the hardness of vice is rotten1 and its strength easily shattered4 ,so that in course of time1 understanding their real selves1 they are vexed and disgusted with their past life and abhor it4 ,for if a bad man who restores property entrusted to his care1 or becomes surety for a friend1 or contributes very generously and liberally to his country out of love of glory or honour1 at once repents and is sorry for what he has done from the fickleness and changeableness of his mind2 and if men applauded in the theatres directly afterwards groan1 their love of glory subsiding into love of money2 shall we suppose that those who sacrificed men to tyrannies and conspiracies as ,apollodorus did1 or that those who robbed their friends of money as ,glaucus the son of ,epicydes did1#hcf never repented1 or loathed themselves1 or regretted their past misdeeds8 ,for my part1 if it is lawful to say so1 ,i do not think evil-doers need any god or man to punish them1 for the marring and troubling of all their life by vice is in itself adequate punishment4 ,sec4 ,,xii4 ,but consider now whether ,i have not spoken too long4 ,then ,timon said1 ,perhaps you have1 considering what remains and the time it will take4 ,for now ,i am going to start the last question1 as if it were a combatant in reserve1 since the other two questions have been debated sufficiently4 ,for as to the charge and bold accusation that ,euripides brings against the gods1 for visiting the sins of the parents upon the children1 consider that even those of us who are silent agree with ,euripides4 ,for if the guilty were punished themselves there would be no further need to punish the innocent1 for it is not fair to punish even the guilty twice for the same offence1 whereas if the gods through easiness remit the punishment of the wicked1 and exact it later on from the innocent1 they do not well to compensate for their tardiness by injustice4 ,such conduct resembles the story told of ,a,esop's coming to this very spot1#hcg with money from ,croesus1 to offer a splendid sacrifice to the god1 and to give four minae to each of the ,delphians4 ,and some quarrel or difference belike ensuing between him and the ,delphians here1 he offered the sacrifice1 but sent the money back to ,sardis1 as though the ,delphians were not worthy to receive that benefit1 so they fabricated against him a charge of sacrilege1 and put him to death by throwing him headlong down yonder rock called ,hyampia4 ,and in consequence the god is said to have been wroth with them1 and to have brought dearth on their land1 and all kinds of strange diseases1 so that they went round at the public festivals of the ,greeks1 and invited by proclamation whoever wished to take satisfaction of them for ,a,esop's death4 ,and three generations afterwards came ,idmon#hch a ,samian1 no relation of ,a,esop's1 but a descendant of those who had purchased ,a,esop as a slave at ,samos1 and by giving him satisfaction the ,delphians got rid of their trouble4 ,and it was in consequence of this1 they say1 that the punishment of those guilty of sacrilege was transferred from ,hyampia to ,nauplia4#hci ,and even great lovers of ,alexander1 as we are1 do not praise his destroying the city of the ,branchidae and putting everybody in it to death because their great-grandfathers betrayed the temple at ,miletus4#hdj ,and ,agathocles1 the tyrant of ,syracuse1 laughing and jeering at the ,corcyraeans for asking him why he wasted their island1 replied1 ,because1 by ,zeus1 your forefathers welcomed ,odysseus4 ,and when the people of ,ithaca likewise complained of his soldiers carrying off their sheep1 he said1 ,your king came to us1 and actually put out the shepherd's eye to boot4#hda ,and is it not stranger still in ,apollo punishing the present inhabitants of ,pheneus1 by damming up the channel dug to carry off their water1#hdb and so flooding the whole of their district1 because a thousand years ago1 they say1 ,hercules carried off to ,pheneus the oracular tripod8 and in telling the ,sybarites that the only end of their troubles would be propitiating by their ruin on three occasions the wrath of ,leucadian ,hera8 ,and indeed it is no long time since the ,locrians have ceased sending maidens#hdc to ,troy1 ,who without upper garments and barefooted1 ,like slave-girls1 in the early morning swept ,around ,athene's altar all unveiled1 ,till old age came upon them with its burdens1 all because ,ajax violated ,cassandra4 ,where is the reason or justice in all this8 ,nor do we praise the ,thracians who to this day1 in honour of ,orpheus1 mark their wives2#hdd nor the barbarians on the banks of the ,eridanus who1 they say1 wear mourning for ,phaeethon4 ,and ,i think it would be still more ridiculous if the people living at the time ,phaeethon perished had neglected him1 and those who lived five or ten generations after his tragic death had begun the practice of wearing mourning and grieving for him4 ,and yet this would be only folly1 there would be nothing dreadful or fatal about it1 but what should make the anger of the gods subside at once and then afterwards1 like some rivers1 burst out against others till they completely ruin them8 ,sec4 ,,xiii4 ,directly he left off1 fearing that if he began again he would introduce more and greater absurdities1 ,i asked him1 ,well1 do you believe all this to be true8 ,and he replied1 ,if not all1 but only some1 of it is true1 do you not think that the subject presents the same difficulty8 ,perhaps1 said ,i1 it is as with those in a raging fever1 whether they have few or many clothes on the bed they are equally hot or nearly so1 yet to ease them we shall do well to remove some of the clothes2 but let us waive this point1 if you don't like the line of argument1 though a good deal of what you have said seems myth and fable1 and let us recall to our minds the recent festival in honour of ,apollo called ,theoxenia1#hde and the noble share in it which the heralds expressly reserve for the descendants of ,pindar1 and how grand and pleasant it seemed to you4 ,who could help being pleased1 said he1 with such a delightful honour1 so ,greek and breathing the simple spirit of antiquity1 had he not1 to use ,pindar's own phrase1 'a black heart forged when the flame was cold8' ,i pass over then1 said ,i1 the similar proclamation at ,sparta1 ',after the ,lesbian singer1' in honour and memory of old ,terpander1 for it is a similar case4 ,but you yourselves certainly lay claim to be better than other ,boeotians as descended from ,opheltes1#hdf and than other ,phocians because of your ancestor ,daiphantus1#hdg and you were the first to give me help and assistance in preserving for the ,lycormae and ,satilaei their hereditary privilege of wearing crowns as descendants of ,hercules1 when ,i contended that we ought to confirm the honours and favours of the descendants of ,hercules more especially because1 though he was such a benefactor to the ,greeks1 he had had himself no adequate favour or return4 ,you remind me1 he said1 of a noble effort1 and one well worthy of a philosopher4 ,dismiss then1 said ,i1 my dear fellow1 your vehement accusation against the gods1 and do not be so vexed that some of a bad or evil stock are punished by them1 or else do not joy in and approve of the honour paid to descent from a good stock4 ,for it is unreasonable1 if we continue to show favour to a virtuous stock1 to think punishment wrong in the case of a criminal stock1 or that it should not correspond with the adequate reward of merit4 ,and he that is glad to see the descendants of ,cimon honoured at ,athens1 but is displeased and indignant that the descendants of ,lachares or ,aristo are in exile1 is too soft and easy1 or rather too fault-finding and peevish with the gods1 accusing them if the descendants of a bad and wicked man are fortunate1 and accusing them also if the progeny of the bad are wiped off the face of the earth2 thus finding fault with the deity alike1 whether the descendants of the good or bad father are unfortunate4 ,sec4 ,,xiv4 ,let these remarks1 ,i continued1 be your bulwarks as it were against those excessively bitter and railing accusations4 ,and taking up again as it were the initial clue to our subject1 which as it is about the deity is dark and full of mazes and labyrinths1 let us warily and calmly follow the track to what is probable and plausible1 for certainty and truth are things very difficult to find even in every-day life4 ,for example1 why are the children of those that have died of consumption or dropsy bidden to sit with their feet in water till the dead body is burnt8 ,for that is thought to prevent the disease transferring itself to them4 ,again1 when a she-goat takes a bit of eringo into her mouth1 why do the whole herd stand still1 till the goatherd comes up and takes it out of her mouth8 ,there are other properties that have connection and communication1 and that transfer themselves from one thing to another with incredible#hdh quickness and over immense distances4 ,but we marvel more at intervals of time than place4 ,and yet is it more wonderful that ,athens should have been smitten with a plague#hdi that started in ,arabia1 and of which ,pericles died and ,thucydides fell sick1 than that1 when the ,delphians and ,sybarites became wicked1 vengeance should have fallen on their descendants4#hej ,for properties have relations and connections between ends and beginnings1 and although the reason of them may not be known by us1 they silently perform their errand4 ,sec4 ,,xv4 ,moreover the public punishments of cities by the gods admits of a just defence4 ,for a city is one continuous entity1 a sort of creature that never changes from age1 or becomes different by time1 but is ever sympathetic with and conformable to itself1 and is answerable for whatever it does or has done for the public weal1 as long as the community by its union and federal bonds preserves its unity4 ,for he that would make several1 or rather any quantity of1 cities out of one by process of time would be like a person who made one human being several1 by regarding him now as an old man1 now as a young man1 now as a stripling4 ,or rather this kind of reasoning resembles the arguments of ,epicharmus1 from whom the sophists borrowed the piled-up method of reasoning1#hea for example1 he incurred the debt long ago1 so he does not owe it now1 being a different person1 or1 he was invited to dinner yesterday1 but he comes uninvited to-day1 for he is another person4 ,and yet age produces greater changes in any individual than it does commonly in cities4 ,for any one would recognize ,athens again if he had not seen it for thirty years1 for the present habits and feelings of the people there1 their business1 amusements1 likes and dislikes1 are just what they were long ago2 whereas a man's friend or acquaintance meeting him after some time would hardly recognize his appearance1 for the change of character easily introduced by every thought and deed1 feeling and custom1 produce a wonderful strangeness and novelty in the same person4 ,and yet a man is reckoned to be the same person from birth to death1 and similarly we think it right for a city always remaining the same to be liable to reproach for the ill deeds of its former inhabitants1 on the same principle as it enjoys its ancient glory and power2 or shall we1 without being aware of it1 throw everything into ,heraclitus' river1 into which he says a person cannot step twice1#heb since nature is ever changing and altering everything8 ,sec4 ,,xvi4 ,if then a city is one continuous entity1 so of course is a race that starts from one beginning1 that can trace back intimate union and similarity of faculties1 for that which is begot is not1 like some production of art1 unlike the begetter1 for it proceeds from him1 and is not merely produced by him1 so that it appropriately receives his share1 whether that be honour or punishment4 ,and if ,i should not seem to be trifling1 ,i should say that the bronze statue of ,cassander melted down by the ,athenians1 and the body of ,dionysius thrown out of their territory by the ,syracusans after his death1 were treated more unjustly than punishing their posterity would have been4 ,for there was none of the nature of ,cassander in the statue1 and the soul of ,dionysius had left his dead body before this outrage1 whereas ,nysaeus and ,apollocrates1#hec ,antipater and ,philip1#hed and similarly other sons of wicked parents had innate in them a good deal of their fathers1 and that no listless or inactive element1 but one by which they lived and were nourished1 and by which their ideas were controlled4 ,nor is it at all strange or absurd that some should have their fathers' characteristics4 ,and to speak generally1 as in surgery whatever is useful is also just1 and that person would be ridiculous who should say it was unjust to cauterize the thumb when the hip-joints were in pain1 and to lance the stomach when the liver was inflamed1 or when oxen were tender in their hoofs to anoint the tips of their horns1 so he that looks for any other justice in punishment than curing vice1 and is dissatisfied if surgery is employed to one part to benefit another1 as surgeons open a vein to relieve ophthalmia1 can see nothing beyond the evidence of the senses1 and does not remember that even a schoolmaster by correcting one lad admonishes others1 and that by decimation a general makes his whole army obey4 ,and so not only by one part to another comes benefit1 but also to the soul through the soul1 even more often than to the body through the body1 come certain dispositions1 and vices or improvement of character4 ,for just as it is likely in the case of the body that the same feelings and changes will take place1 so the soul1 being worked upon by fancies1 naturally becomes better or worse according as it has more confidence or fear4 ,sec4 ,,xvii4 ,while ,i was thus speaking1 ,olympicus interposed1 and said1 ,you seem in your argument to assume the important assumption of the permanence of the soul4 ,i replied1 ,you too concede it1 or rather did concede it4 ,for that the deity deals with everyone according to his merit has been the assumption of our argument from the beginning4 ,then said he1 ,do you think that it follows1 because the gods notice our actions and deal with us accordingly1 that souls are either altogether imperishable1 or for some time survive dissolution8 ,then said ,i1 ,not exactly so1 my good sir1 but is the deity so little and so attached to trifles1 if we have nothing divine in ourselves1 nothing resembling him1 nothing lasting or sure1 but that we all do fade as a leaf1 as ,homer#hee says1 and die after a brief life1 as to take the trouble--like women that tend and cultivate their gardens of ,adonis#hef in pots--to create souls to flourish in a delicate body having no stability only for a day1 and then to be annihilated at once#heg by any occasion8 ,and if you please1 leaving the other gods out of the question1 consider the case of our god here4#heh ,does it seem likely to you that1 if he knew that the souls of the dead perish immediately1 and glide out of their bodies like mist or smoke1 he would enjoin many propitiatory offerings for the departed and honours for the dead1 merely cheating and beguiling those that believed in him8 ,for my own part1 ,i shall never abandon my belief in the permanence of the soul1 unless some second ,hercules#hei shall come and take away the tripod of the ,pythian ,priestess1 and abolish and destroy the oracle4 ,for as long as many such oracles are still given1 as was said to be given to ,corax of ,naxos formerly1 it is impious to declare that the soul dies4 ,then said ,patrocleas1 ,what oracle do you refer to8 ,who was this ,corax8 ,to me both the occurrence and name are quite strange4 ,that cannot be1 said ,i1 but ,i am to blame for using the surname instead of the name4 ,for he that killed ,archilochus in battle was called ,calondes1 it seems1 but his surname was ,corax4 ,he was first rejected by the ,pythian ,priestess1 as having slain a man sacred to the ,muses1 but after using many entreaties and prayers1 and urging pleas in defence of his act1 he was ordered to go to the dwelling of ,tettix1 and appease the soul of ,archilochus4 ,now this place was ,taenarum1 for there they say ,tettix the ,cretan had gone with a fleet and founded a city1 and dwelt near the place where departed souls were conjured up4 ,similarly also1 when the ,spartans were bidden by the oracle to appease the soul of ,pausanias1 the necromancers were summoned from ,italy1 and1 after they had offered sacrifice1 they got the ghost out of the temple4 ,sec4 ,,xviii4 ,it is one and the same argument1 ,i continued1 that confirms the providence of the deity and the permanence of the soul of man1 so that you cannot leave one if you take away the other4 ,and if the soul survives after death1 it makes the probability stronger that rewards or punishments will be assigned to it4 ,for during life the soul struggles1 like an athlete1 and when the struggle is over1 then it gets its deserts4 ,but what rewards or punishments the soul gets when by itself in the unseen world for the deeds done in the body has nothing to do with us that are alive1 and is perhaps not credited by us1 and certainly unknown to us2 whereas those punishments that come on descendants and on the race are evident to all that are alive1 and deter and keep back many from wickedness4 ,for there is no more disgraceful or bitter punishment than to see our children in misfortune through our faults1 and if the soul of an impious or lawless man could see after death1 not his statues or honours taken from him1 but his children or friends or race in great adversity owing to him1 and paying the penalty for his misdeeds1 no one would ever persuade him1 could he come to life again1 to be unjust and licentious1 even for the honours of ,zeus4 ,i could tell you a story on this head1 which ,i recently heard1 but ,i hesitate to do so1 lest you should regard it only as a myth2 ,i confine myself therefore to probability4 ,pray don't1 said ,olympicus1 let us have your story4 ,and as the others made the same request1 ,i said1 ,permit me first to finish my discourse according to probability1 and then1 if you like1 ,i will set my myth a going1 if it is a myth4 ,sec4 ,,xix4 ,bion says the deity in punishing the children of the wicked for their fathers' crimes is more ridiculous than a doctor administering a potion to a son or grandson for a father's or grandfather's disease4 ,but the cases1 though in some respects similar and like1 are in others dissimilar4 ,for to cure one person of a disease does not cure another1 nor is one any better1 when suffering from ophthalmia or fever1 by seeing another anointed or poulticed4 ,but the punishments of evil-doers are exhibited to everybody for this reason1 that it is the function of justice1 when it is carried out as reason dictates1 to check some by the punishment of others4 ,so that ,bion did not see in what respect his comparison touched our subject4 ,for sometimes1 when a man falls into a grievous but not incurable malady1 which afterwards by intemperance and negligence ruins his constitution and kills him1 is not his son1 who is not supposed to be suffering from the same malady but only to have a predisposition for it1 enjoined to a careful manner of living by his medical man1 or friend1 or intelligent trainer in gymnastics1 or honest guardian1 and recommended to abstain from fish and pastry1 wine and women1 and to take medicine frequently1 and to go in for training in the gymnasiums1 and so to dissipate and get rid of the small seeds of what might be a serious malady1 if he allowed it to come to a head8 ,do we not indeed give advice of this kind to the children of diseased fathers or mothers1 bidding them take care and be cautious and not to neglect themselves1 but at once to arrest the first germ1 of the malady1 nipping it in the bud while removable1 and before it has got a firm footing in the constitution8 ,certainly we do1 said all the company4 ,we are not then1 ,i continued1 acting in a strange or ridiculous but in a necessary and useful way1 in arranging their exercise and food and physic for the sons of epileptic or atrabilious or gouty people1 not when they are ill1 but to prevent their becoming so4 ,for the offspring of a poor constitution does not require punishment1 but it does require medical treatment and care1 and if any one stigmatizes this1 because it curtails pleasure and involves some self-denial and pain1 as a punishment inflicted by cowardice and timidity1 we care not for his opinion4 ,can it be right to tend and care for the body that has an hereditary predisposition to some malady1 and are we to neglect the growth and spread in the young character of hereditary taint of vice1 and to dally with it1 and wait till it be plainly mixed up with the feelings1 and1 to use the language of ,pindar1 produce malignant fruit in the heart8 ,sec4 ,,xx4 ,or is the deity in this respect no wiser than ,hesiod1 who exhorts and advises1 not to beget children on our return from a sad funeral1 but after a banquet with the gods1#hfj as though not vice or virtue only1 but sorrow or joy and all other propensities1 came from generation1 to which the poet bids us come gay and agreeable and sprightly4 ,but it is not ,hesiod's function1 or the work of human wisdom1 but it belongs to the deity1 to discern and accurately distinguish similarities and differences of character1 before they become obvious by resulting in crime through the influence of the passions4 ,for the young of bears and wolves and apes manifest from their birth the nature innate in them in all its naked simplicity2 whereas mankind1 under the influence of customs and opinions and laws1 frequently conceal their bad qualities and imitate what is good1 so as altogether to obliterate and escape from the innate taint of vice1 or to be undetected for a long time1 throwing the veil of craft round their real nature1 so that we are scarce conscious of their villainy till we feel the blow or smart of some unjust action1 so that we are in fact only aware that there is such a thing as injustice when men act unjustly1 or as vice when men act viciously1 or as cowardice when men run away1 just as if one were to suppose that scorpions had a sting only when they stung us1 or that vipers were venomous only when they bit us1 which would be a very silly idea4 ,for every bad man is not bad only when he breaks out into crime1 but he has the seeds of vice in his nature1 and is only vicious in act when he has opportunity and means1 as opportunity makes the thief steal1#hfa and the tyrant violate the laws4 ,but the deity is not ignorant of the nature and disposition of every man1 inasmuch as by his very nature he can read the soul better than the body1 and does not wait to punish violence in the act1 or shamelessness in the tongue1 or lasciviousness in the members4 ,for he does not retaliate upon the wrong-doer as having been ill-treated by him1 nor is he angry with the robber as having been plundered by him1 nor does he hate the adulterer as having himself suffered from his licentiousness1 but it is to cure him that he often punishes the adulterous or avaricious or unjust man in embryo1 before he has had time to work out all his villainy1 as we try to stop epileptic fits before they come on4 ,sec4 ,,xxi4 ,just now we were dissatisfied that the wicked were punished late and tardily1 whereas at present we find fault with the deity for correcting the character and disposition of same before they commit crime1 from our ignoring that the future deed may be worse and more dreadful than the past1 and the hidden intention than the overt act2 for we are not able fully to understand the reasons why it is better to leave some alone in their ill deeds1 and to arrest others in the intention2 just as no doubt medicine is not appropriate in the case of some patients1 which would be beneficial to others not ill1 but yet perhaps in a more dangerous condition still4 ,and so the gods do not visit all the offences of parents on their children1 but if a good man is the son of a bad one1 as the son of a sickly parent is sometimes of a good constitution1 he is exempt from the punishment of his race1 as not being a participator in its viciousness4 ,but if a young man imitates his vicious race it is only right that he should inherit the punishment of their ill deeds1 as he would their debts4 ,for ,antigonus was not punished for ,demetrius1 nor1 of the old heroes1#hfb ,phyleus for ,augeas1 or ,nestor for ,neleus1 for though their sires were bad they were good1 but those whose nature liked and approved the vices of their ancestors1 these justice punished1 taking vengeance on their similarity in viciousness4 ,for as the warts and moles and freckles of parents often skip a generation1 and reappear in the grandsons and granddaughters1 and as a ,greek woman1 that had a black baby and so was accused of adultery1 found out that she was the great granddaughter of an ,ethiopian1#hfc and as the son of ,pytho the ,nisibian who recently died1 and who was said to trace his descent to the ,sparti1#hfd had the birthmark on his body of the print of a spear the token of his race1 which though long dormant had come up again as out of the deep1 so frequently earlier generations conceal and suppress the mental idiosyncrasies and passions of their race1 which afterwards nature causes to break out in other members of the family1 and so displays the family bent either to vice or virtue4 ,sec4 ,,xxii4 ,when ,i had said thus much ,i was silent1 but ,olympicus smiled and said1 ,we do not praise you1 lest we should seem to forget your promised story1 as though what you had advanced was adequate proof enough1 but we will give our opinion when we have heard it4 ,then ,i began as follows4 ,thespesius of ,soli1 an intimate friend of that ,protogenes#hfe who lived in this city with us for some time1 had been very profligate during the early part of his life1 and had quickly run through his property1 and for some time owing to his straits had given himself up to bad practices1 when repenting of his old ways1 and following the pursuit of riches1 he resembled those profligate husbands that pay no attention to their wives while they live with them1 but get rid of them1 and then1 after they have married other men1 do all they can wickedly to seduce them4 ,abstaining then from nothing dishonourable that could bring either enjoyment or gain1 in no long time he got together no great amount of property1 but a very great reputation for villainy4 ,but what most damaged his character was the answer he received from the oracle of ,amphilochus4#hff ,for he sent it seems a messenger to consult the god whether he would live the rest of his life better1 and the answer was he would do better after his death4 ,and indeed this happened in a sense not long after4 ,for he fell headlong down from a great height1 and though he had received no wound nor even a blow1 the fall did for him1 but three days after 7just as he was about to be buried7 he recovered4 ,he soon picked up his strength again1 and went home1 and so changed his manner of life that people would hardly credit it4 ,for the ,cilicians say that they know nobody who was in those days more fairdealing in business1 or more devout to the deity1 or more disagreeable to his enemies1 or more faithful to his friends2 insomuch that all who had any dealings with him desired to hear the reason of this change1 not thinking that so great a reformation of character could have proceeded from chance1 and their idea was correct1 as his narrative to ,protogenes and others of his great friends showed4 ,for he told them that1 when his soul left the body1 the change he first underwent was as if he were a pilot thrown violently into the sea out of a ship4 ,then raising himself up a little1 he thought he recovered the power of breathing again altogether1 and looked round him in every direction1 as if one eye of the soul was open4 ,but he saw none of the things he had ever seen before1 but stars enormous in size and at immense distance from one another1 sending forth a wonderful and intense brightness of colour1 so that the soul was borne along and moved about everywhere quickly and easily1 like a ship is fair weather4 ,but omitting most of the sights he saw1 he said that the souls of the dead mounted into the air1 which yielded to them and formed fiery bubbles1 and then1 when each bubble quietly broke1 they assumed human forms1 light in weight but with different kinds of motion1 for some leapt about with wonderful agility and darted straight upwards1 while others like spindles flitted round all together in a circle1 some in an upward direction1 some in a downward1 with mixed and confused motion1 hardly stopping at all1 or only after a very long time4 ,as to most of these he was ignorant who they were1 but he saw two or three that he knew1 and tried to approach them and talk with them1 but they would not listen to him1 and did not seem to be in their right minds1 but out of their senses and distraught1 avoiding every sight and touch1 and at first turned round and round alone1 but afterwards meeting many other souls whirling round and in the same condition as themselves1 they moved about promiscuously with no particular object in view1 and uttered inarticulate sounds1 like yells1 mixed with wailing and terror4 ,other souls in the upper part of the air seemed joyful1 and frequently approached one another in a friendly way1 and avoided those troubled souls1 and seemed to mark their displeasure by keeping themselves to themselves1 and their joy and delight by extension and expansion4 ,at last he said he saw the soul of a relation1 that he thought he knew but was not quite sure1 as he died when he was a boy1 which came up to him and said to him1 ,welcome1 ,thespesius4 ,and he wondering1 and saying that his name was not ,thespesius but ,aridaeus1 the soul replied1 ,that was your old name1 but henceforth it will be ,thespesius4 ,for assuredly you are not dead1 but by the will of the gods are come here with your intellect1 for the rest of your soul you have left in the body like an anchor2 and as a proof of what ,i say both now and hereafter notice that the souls of the dead have no shadow and do not move their eyelids4 ,thespesius1 on hearing these words1 pulled himself somewhat more together again1 and began to use his reason1 and looking more closely he noticed that an indistinct and shadow-like line was suspended over him1 while the others shone all round and were transparent1 but were not all alike2 for some were like the full-moon at its brightest1 throwing out one smooth even and continuous colour1 others had spots or light marks here and there1 while others were quite variegated and strange to the sight1 with black spots like snakes1 while others again had dim scratches4 ,then the kinsman of ,thespesius 7for there is nothing to prevent our calling the souls by the name of the persons71 pointed out everything1 and told him that ,adrastea1 the daughter of ,necessity and ,zeus1 was placed in the highest position to punish all crimes1 and no criminal was either so great or so small as to be able to escape her either by fraud or violence4 ,but1 as there were three kinds of punishment1 each had its own officer and administering functionary4 ,for speedy ,vengeance undertakes the punishment of those that are to be corrected at once in the body and through their bodies1 and she mildly passes by many offences that only need expiation2 but if the cure of vice demands further pains1 then the deity hands over such criminals after death to ,justice1 and those whom ,justice rejects as altogether incurable1 ,erinnys 7the third and fiercest of ,adrastea's officers71 pursues as they are fleeing and wandering about in various directions1 and with pitiless severity utterly undoes them all1 and thrusts them down to a place not to be seen or spoken about4 ,and1 of all these punishments1 that which is administered in this life by ,vengeance is most like those in use among the barbarians4 ,for as among the ,persians they pluck off and scourge the garments and tiaras of those that are to be punished1 while the offenders weep and beg them to cease1 so most punishments by fine or bodily chastisement have no sharp touch1 nor do they reach vice itself1 but are only for show and sentiment4 ,and whoever goes from this world to that incorrigible and impure1 ,justice takes him aside1 naked as he is in soul1 and unable to veil or hide or conceal his villainy1 but descried all round and in all points by everybody1 and shows him first to his good parents1 if such they were1 to let them see what a wretch he is and how unworthy of his ancestors2 but if they were wicked too1 seeing them punished and himself being seen by them1 he is chastised for a long time till he is purged of each of his bad propensities by sufferings and pains1 which as much exceed in magnitude and intensity all sufferings in the flesh1 as what is real is more vivid than a dream4 ,but the scars and marks of the stripes for each bad propensity are more visible in some than in others4 ,observe also1 he continued1 the different and various colours of the souls4 ,that dark dirty-brown colour is the pigment of illiberality and covetousness1 and the blood-red the sign of cruelty and savageness1 and where the blue is there sensuality and love of pleasure are not easily eradicated1 and that violet and livid colour marks malice and envy1 like the dark liquid ejected by the cuttle fish4 ,for as during life vice produces these colours by the soul being acted upon by passions and reacting upon the body1 so here it is the end of purification and correction when they are toned down1 and the soul becomes altogether bright and one colour4 ,but as long as these colours remain1 there are relapses of the passions accompanied by palpitation and throbbing of the heart1 in some faint and soon suppressed1 in others more violent and lasting4 ,and some of these souls by being again and again corrected recover their proper disposition and condition1 while others again by their violent ignorance and excessive love of pleasure#hfg are carried into the bodies of animals2 for one by weakness of reasoning power1 and slowness of contemplation1 is impelled by the practical element in him to generation1 while another1 lacking an instrument to satisfy his licentiousness1 desires to gratify his passions immediately1 and to get that gratification through the medium of the body2 for here there is no real fruition1 but only an imperfect shadow and dream of incomplete pleasure4 ,after he had said this1 ,thespesius' kinsman hurried him at great speed through immense space1 as it seemed to him1 though he travelled as easily and straight as if he were carried on the wings of the sun's rays4 ,at last he got to an extensive and bottomless abyss1 where his strength left him1 as he found was the case with the other souls there3 for keeping together and making swoops1 like birds1 they flitted all round the abyss1 but did not venture to pass over it4 ,to internal view it resembled the caverns of ,bacchus1 being beautiful throughout#hfh with trees and green foliage and flowers of all kinds1 and it breathed a soft and gentle air1 laden with scents marvellously pleasant1 and producing the effect that wine does on those who are topers2 for the souls were elevated by its fragrance1 and gay and blithe with one another3 and the whole spot was full of mirth and laughter1 and such songs as emanate from gaiety and enjoyment4 ,and ,thespesius' kinsman told him that this was the way ,dionysus went up to heaven by1 and by which he afterwards took up ,semele1 and it was called the place of ,oblivion4 ,but he would not let ,thespesius stay there1 much as he wished1 but forcibly dragged him away1 instructing and telling him that the intellect was melted and moistened by pleasure1 and that the irrational and corporeal element being watered and made flesh stirs up the memory of the body1 from which comes a yearning and strong desire for generation1 so called from being an inclination to the earth1#hfi when the soul is weighed down with moisture4 ,next ,thespesius travelled as far in another direction1 and seemed to see a great crater into which several rivers emptied themselves1 one whiter than the foam of the sea or snow1 another like the purple of the rainbow1 and others of various hues whose brightness was apparent at some distance1 but when he got nearer the air became thinner and the colours grew dim1 and the crater lost all its gay colours but white4 ,and he saw three genii sitting together in a triangular position1 mixing the rivers together in certain proportions4 ,then the guide of ,thespesius' soul told him1 that ,orpheus got as far as here1 when he came in quest of the soul of his wife1#hgj and from not exactly remembering what he had seen spread a false report among mankind1 that the oracle at ,delphi was common to ,apollo and ,night1 though ,apollo had no communion with ,night3 but this1 pursued the guide1 is an oracle common to ,night and the ,moon1 that utters forth its oracular knowledge in no particular part of the world1 nor has it any particular seat1 but wanders about everywhere in men's dreams and visions4 ,hence1 as you see1 dreams receive and disseminate a mixture#hga of simple truth with deceit and error4 ,but the oracle of ,apollo you do not know1 nor can you see it1 for the earthiness of the soul does not suffer it to soar upwards1 but keeps it down in dependence on the body4 ,and taking him nearer his guide tried to show him the light from the tripod1 which1 as he said1 shone as far as ,parnassus through the bosom of ,themis1 but though he desired to see it he could not for its brightness1 but as he passed by he heard the shrill voice of a woman speaking in verse several things1 among others1 he thought1 telling the time of his death4 ,that1 said the genius1 was the voice of the ,sibyl1 who sang about the future as she was being borne about in the ,orb of the moon4 ,though desirous then to hear more1 he was conveyed into another direction by the violent motion of the moon1 as if he had been in the eddies of a whirlpool1 so that he heard very little more1 only a prophecy about ,mt4 ,vesuvius and that ,dicaearchia#hgb would be destroyed by fire1 and a short piece about the ,emperor then reigning1#hgc that though he was good he would lose his empire through sickness4 ,after this ,thespesius and his guide turned to see those that were undergoing punishment4 ,and at first they saw only distressing and pitiable sights1 but after that1 ,thespesius1 little expecting it1 found himself among his friends and acquaintances and kinsfolk who were being punished1 and undergoing dreadful sufferings and hideous and bitter tortures1 and who wept and wailed to him4 ,and at last he descried his father coming up out of a certain gulf covered with marks and scars1 stretching out his hands1 and not allowed to keep silence1 but compelled by those that presided over his torture to confess that he had been an accursed wretch and poisoned some strangers that had gold1 and during his lifetime had escaped the detection of everybody2 but had been found out here1 and his guilt brought home to him1 for which he had already suffered much1 and was being dragged on to suffer more4 ,so great was his consternation and fear that he did not dare to intercede or beg for his father's release1 but wishing to turn and flee he could no longer see his gentle and kind guide1 but he was thrust forward by some persons horrible to look at1 as if some dire necessity compelled him to go through with the business1 and saw that the shades of those that had been notorious criminals and punished in their life-time were not so severely tortured here or like the others1 but had an incomplete#hgd though toilsome punishment for their irrational passions4#hge ,whereas those who under the mask and show of virtue had lived all their lives in undetected vice were forced by their torturers with labour and pain to turn their souls inside out1 unnaturally wriggling and writhing about1 like the sea-scolopendras who1 when they have swallowed the hook1 turn themselves inside out2 but some of them their torturers flayed and crimped so as to show their various inward vices which were only skinned over1 which were deep in their soul the principal part of man4 ,and he said he saw other souls1 like snakes two or three or even more twined together1 devouring one another in malignity and malevolence for what they had suffered or done in life4 ,he said also that there were several lakes running parallel1 one of boiling gold1 another most cold of lead1 another hard of iron1 and several demons were standing by1 like smiths1 who lowered down and drew up by turns with instruments the souls of those whose criminality lay in insatiable cupidity4 ,for when they were red-hot and transparent through their bath in the lake of gold1 the demons thrust them into the lake of lead and dipped them in that2 and when they got congealed in it and hard as hail1 they dipped them into the lake of iron1 and there they became wonderfully black1 and broken and crushed by the hardness of the iron1 and changed their appearance1 and after that they were dipped again in the lake of gold1 after suffering1 he said1 dreadful agony in all these changes of torment4 ,but he said those souls suffered most piteously of all that1 when they seemed to have escaped justice1 were arrested again1 and these were those whose crimes had been visited on their children or descendants4 ,for whenever one of these latter happened to come up1 he fell into a rage and cried out1 and showed the marks of what he had suffered1 and upbraided and pursued the soul of the parent1 that wished to fly and hide himself but could not4 ,for quickly did the ministers of torture pursue them1 and hurry them back again to ,justice1#hgf wailing all the while on account of their fore-knowledge of what their punishment would be4 ,and to some of them he said many of their posterity clung at once1 and just like bees or bats stuck to them1 and squeaked and gibbered#hgg in their rage at the memory of what they had suffered owing to them4 ,last of all he saw the souls of those that were to come into the world a second time1 forcibly moulded and transformed into various kinds of animals by artificers appointed for the very purpose with instruments and blows1 who broke off all the limbs of some1 and only wrenched off some of others1 and polished others down or annihilated them altogether1 to fit them for other habits and modes of life4 ,among them he saw the soul of ,nero tortured in other ways1 and pierced with red-hot nails4 ,and the artificers having taken it in hand and converted it into the semblance of a ,pindaric viper1 which gets its way to life by gnawing through its mother's womb1 a great light1 he said1 suddenly shone1 and a voice came out of the light1 ordering them to change it into something milder1 so they devised of it the animal that croaks about lakes and marshes1 for he had been punished sufficiently for his crimes1 and now deserved some favour at the hands of the gods1 for he had freed ,greece1 the noblest nation of his subjects and the best-beloved of the gods4#hgh ,so much did ,thespesius behold1 but as he intended to return a horrible dread came upon him4 ,for a woman1 marvellous in appearance and size1 took hold of him and said to him1 ,come here that you may the better remember everything you have seen4 ,and she was about to strike him with a red-hot iron pin1 such as the encaustic painters use1#hgi when another woman prevented her2 and he was suddenly sucked up1 as through#hhj a pipe1 by a strong and violent wind1 and lit upon his own body1 and woke up and found that he was close to his tomb4 #hjf ,in the temple at ,delphi1 the scene of the discussion1 as we see later on1 ,sec4,sec4 vii4 xii4 #hjg ,reading ,greek3 edokei with ,reiske4 #hjh ,euripides1 ,orestes1 #dbj4 ,cf4 ,ion1 #afae4 #hji ,thucydides1 iii4 #ch4 #haj ,see the circumstances in ,pausanias1 iv4 #ag and #bb4 #haa ,compare ,petronius1 ,satyricon1 #dd3 ,dii pedes lanatos habent4 ,compare also ,tibullus1 i4 #i4 #d3 ,sera tamen tacitis ,poena venit pedibus4 #hab ,reading ,greek3 maliota 7for ,greek3 molis7 with ,wyttenbach4 #hac ,an allusion to the proverb ,greek3 ,opse ,theou aleousi myloi1 aleousi de lepta4 ,see ,erasmus1 ,adagia1 p4 #ahfd4 #had ,cf4 ,plato1 ,republic1 #dgb ,a4 #hae ,see ,note1 ,on ,abundance of ,friends1 ,sec4 ii4 #haf ,reading ,greek3 ei gar4 #hag ,or a world4 #hah ,see above1 ,sec4 ii4 #hai ,quoted also in ,on restraining ,anger1 ,sec4 ii4 #hbj ,it seems necessary to read either ,greek3 porizein with ,mez1 or ,greek3 horizein with ,wyttenbach4 #hba ,compare ,aristophanes1 ,vespae1 #dch4 #hbb ,see ,pausanias1 viii4 #bg4 #hbc ,pindar4 #hbd ,homer1 ,iliad1 xv4 #fda1 #fdb4 #hbe ,see ,thucydides1 i4 #abg4 #hbf ,see ,pausanias1 v4 #ag2 viii4 #bd2 ix4 #da2 x4 #bi4 #hbg ,hesiod1 ,works and ,days1 #bff4 #hbh ,ibid4 #bfe4 ,compare ,pausanias1 ii4 #i2 ,ovid1 ,a4 ,a4 i4 #fee1 #fef4 #hbi ,significat martyres ,christianos1 in tunica molesta fumantes4--,reiske4 #hcj ,like the sword of ,damocles4 ,see ,horace1 ,odes1 iii4 #a4 #ag1 #ba4 #hca ,see also ,pausanias1 iii4 #ag4 #hcb ,surely ,greek3 an anatrepoi must be read4 #hcc ,compare ,on ,curiosity1 ,sec4 x4 #hcd ,the reading is very doubtful4 ,i adopt ,greek3 hedones men euthus kenen charin1 elpidos eremon euriskousi4 #hce ,euripides1 ,ino4 #hcf ,see ,herodotus1 vi4 #hf2 ,juvenal1 xiii1 #aii-bjg4 #hcg ,the company are in the temple at ,delphi1 be it remembered4 #hch ,called ,iadmon in ,herodotus1 ii4 #acd1 where this story is also told4 #hci ,wyttenbach suggests ,daulis4 #hdj ,to ,xerxes4 #hda ,the allusion is to the well-known story of ,odysseus and the ,cyclops ,polyphemus1 who is supposed to have dwelt in the island of ,sicily1 where ,agathocles was tyrant4 #hdb ,see ,pausanias1 viii4 #ad4 #hdc ,two were to be sent for #a1jjj continuous years4 ,so the ,oracle4 #hdd ,see ,pausanias ix4 #cj2 ,herodotus1 v4 #f4 #hde ,see ,pausanias1 vii4 #bg2 ,athenaeus1 #cgb ,a4 #hdf ,a former king of ,thebes4 ,see ,pausanias1 ix4 #e4 #hdg ,called ,daiphantes1 ,pausanias1 x4 #a4 #hdh ,reading ,greek3 apistois with ,xylander4 #hdi ,the famous plague4 ,see ,thucydides1 ii4 #dg-ed4 #hej ,the allusion is to the circumstances mentioned in ,sec4 xii4 #hea ,videtur idem cum sorita esse4--,reiske4 #heb ,compare our author1 ,de ,,ei a pud ,delphos1 ,sec4 xviii4 ,see also ,seneca1 ,epist41 lviii4 p4 #dhc2 and ,plato1 ,cratylus1 #djb ,a4 #hec ,sons of ,dionysius4 #hed ,sons of ,cassander4 #hee ,iliad vi4 #adf-adi4 #hef ,compare ,plato1 ,phaedrus1 #bgf ,b4 ,these gardens of ,adonis were what we might call flowerpot gardens4 ,see ,erasmus1 ,adagia4 #heg ,greek3 euthys seems the best reading1 ,greek3 aei is flat4 #heh ,apollo4 #hei ,see ,sec4 xii4 #hfj ,hesiod1 ,works and ,days1 #gce1 #gcf4 #hfa ,compare the ,french ,proverb1 ,l'occasion fait le larron4 ,and ,juvenal's ,nemo repente fuit turpissimus4 #hfb ,so ,reiske very ingeniously4 #hfc ,a rather far-fetched pedigree4 #hfd ,see ,pansanias1 viii4 #aa2 ix4 #e1 #aj4 ,see also ,ovid1 ,metamorphoses1 ,book iii4 #ajj-acj4 #hfe ,compare ,on ,love1 ,sec4 ii4 #hff ,at ,mallus1 in ,cilicia4 ,see ,pausanias1 i4 #cd4 #hfg ,reading ,greek3 philedonias ischys with ,reiske4 #hfh ,reading ,greek3 diapepoikilmenon on with ,wyttenbach4 #hfi ,a paronomasia on ,greek3 genesis as if ,greek3 epi gen neusis4 ,we cannot ,english it4 #hgj ,eurydice4 #hga ,greek3 mignymenon1 ,turn1 et ,bong41 ,reiske4 ,surely the right reading4 #hgb ,latin ,puteoli4 #hgc ,vespasian4 ,see ,suetonius1 ,vespasian1 ch4 #bd1 as to the particulars of his death4 #hgd ,the reading is very doubtful4 ,i have followed ,wyttenbach in reading ,greek3 tribomenen triben atele4 #hge ,such as that of the ,danaides4 ,so ,wyttenbach4 #hgf ,adopting the arrangement of ,wyttenbach4 #hgg ,compare ,homer1 ,odyssey1 xxiv4 #e-aj4 #hgh ,see ,pausanias1 vii4 #ag1 for a sneaking kindness for ,nero4 #hgi ,see ,athenaeus1 #fhg ,b4 #hhj ,reading ,greek3 dia with ,reiske4 ,,against ,,borrowing ,,money4 ,sec4 ,i4 ,plato in his ,laws#hha does not permit neighbours to use one another's water1 unless they have first dug for themselves as far as the clay1 and reached ground that is unsuitable for a well4 ,for clay1 having a rich and compact nature1 absorbs the water it receives1 and does not let it pass through4 ,but he allows people that cannot make a well of their own to use their neighbour's water1 for the law ought to relieve necessity4 ,ought there not also to be a law about money1 that people should not borrow of others1 nor go to other people's sources of income1 until they have first examined their own resources at home1 and collected1 as by drops1 what is necessary for their use8 ,but nowadays from luxury and effeminacy and lavish expenditure people do not use their own resources1 though they have them1 but borrow from others at great interest without necessity4 ,and what proves this very clearly is the fact that people do not lend money to the needy1 but only to those who1 wanting an immediate supply1 bring a witness and adequate security for their credit1 so that they can be in no actual necessity of borrowing4#hhb ,sec4 ,,ii4 ,why pay court to the banker or trader8 ,borrow from your own table4 ,you have cups1 silver dishes1 pots and pans4 ,use them in your need4 ,beautiful ,aulis or ,tenedos will furnish you with earthenware instead1 purer than silver1 for they will not smell strongly and unpleasantly of interest1 a kind of rust that daily soils your sumptuousness1 nor will they remind you of the calends and the new moon1 which1 though the most holy of days1 the money-lenders make ill-omened and hateful4 ,for those who instead of selling them put their goods out at pawn cannot be saved even by ,zeus the ,protector of ,property3 they are ashamed to sell1 they are not ashamed to pay interest on their goods when out at pawn4 ,and yet the famous ,pericles made the ornament of ,athene1 which weighed forty talents of fine gold1 removable at will1 for so1 he said1 we can use the gold in war1 and at some other time restore as costly a one4 ,so should we too in our necessities1 as in a siege1 not receive a garrison imposed on us by a hostile money-lender1 nor allow our goods to go into slavery2 but stripping our table1 our bed1 our carriages1 and our diet1 of superfluities1 we should keep ourselves free1 intending to restore all those things again1 if we have good luck4 ,sec4 ,,iii4 ,so the ,roman matrons offered their gold and ornaments as first-fruits to ,pythian ,apollo1 out of which a golden cup was made and sent to ,delphi2#hhc and the ,carthaginian matrons had their heads shorn1 and with the hair cut off made cords for the machines and engines to be used in defence of their country4#hhd ,but we being ashamed of independence enslave ourselves to covenants and conditions1 when we ought to restrict and confine ourselves to what is useful1 and dock or sell useless superfluities1 to build a temple of liberty for ourselves1 our wives1 and children4 ,the famous ,artemis at ,ephesus gives asylum and security from their creditors to debtors1 when they take refuge in her temple2 but the asylum and sanctuary of frugality is everywhere open to the sober-minded1 affording them joyful and honourable and ample space for much ease4 ,for as the ,pythian ,priestess told the ,athenians at the time of the ,median war that the god had given them wooden walls1#hhe and they left the region and city1 their goods and houses1 and took refuge in their ships for liberty1 so the god gives us a wooden table1 and earthenware plate1 and coarse garments1 if we wish to live free4 ,care not for fine horses or chariots with handsome harness1 adorned with gold#hhf and silver1 which swift interest will catch up and outrun1 but mounted on any chance donkey or nag flee from the hostile and tyrannical money-lender1 not demanding like the ,mede land and water1#hhg but interfering with your liberty1 and lowering your status4 ,if you pay him not1 he duns you2 if you offer the money1 he won't have it2 if you are selling anything1 he cheapens the price2 if you don't want to sell1 he forces you2 if you sue him1 he comes to terms with you2 if you swear1 he hectors2 if you go to his house1 he shuts the door in your face2 whereas if you stay at home1 he billets himself on you1 and is ever rapping at your door4 ,sec4 ,,iv4 ,how did ,solon benefit the ,athenians by ordaining that debtors should no longer have to pay in person8 ,for they are slaves to all money-lenders1#hhh and not to them only1 what would there be so monstrous in that8 but to their slaves1 who are insolent and savage barbarians1 such as ,plato represents the fiery torturers and executioners in ,hades who preside over the punishment of the impious4 ,for they make the forum a hell for wretched debtors1 and like vultures devour and rend them limb from limb1 piercing into their bowels1#hhi and stand over others and prevent their tasting their own grapes or crops1 as if they were so many ,tantaluses4 ,and as ,darius sent ,datis and ,artaphernes to ,athens with manacles and chains in their hands for their captives1 so they bring into ,greece boxes full of bonds and agreements1 like fetters1 and visit the towns and scour the country round1 sowing not like ,triptolemus harmless corn1 but planting the toilsome and prolific and never-ending roots of debts1 which grow and spread all round1 and ruin and choke cities4 ,they say that hares at once give birth and suckle and conceive again1 but the debts of these knaves and barbarians give birth before they conceive2 for at the very moment of giving they ask back1 and take up what they laid down1 and lend what they take for lending4 ,sec4 ,v4 ,it is a saying among the ,messenians1 that there is a ,pylos before ,pylos1 and another ,pylos too4 ,so it may be said with respect to these money-lenders1 there is interest before interest1 and other interest too4 ,then of course they laugh at those natural philosophers who say that nothing can come of nothing1 for they get interest on what neither is nor was2 and they think it disgraceful to farm out the taxes1 though the law allows it1 while they themselves against the law exact tribute for what they lend1 or rather1 if one is to say the truth1 defraud as they lend1 for he who receives less than he signs his name for is defrauded4 ,the ,persians indeed think lying a secondary crime1 but debt a principal one1 for lying frequently follows upon debt1 but money-lenders tell more lies1 for they make fraudulent entries in their account-books1 writing down that they have given so-and-so so much1 when they have really given less4 ,and the only excuse for their lying is covetousness1 not necessity1 not utter poverty1 but insatiable greediness1 the outcome of which is without enjoyment and useless to themselves1 and fatal to their victims4 ,for neither do they farm the fields which they rob their debtors of1 nor do they inhabit their houses when they have thrust them out1 nor use their tables or apparel1 but first one is ruined1 and then a second is hunted down1 for whom the first one serves as a decoy4 ,for the bane spreads and grows like a fire1 to the destruction and ruin of all who fall into their clutches1 for it consumes one after another2 and the money-lender1 who fans and feeds this flame to ensnare many1 gets no more advantage from it but that some time after he can take his account-book and read how many he has sold up1 how many turned out of house and home1 and track the sources of his wealth1 which is ever growing into a larger pile4 ,sec4 ,,vi4 ,and do not think ,i say this as an enemy proclaiming war against the money-lenders1 ,for never did they lift my cows or horses1#hij but merely to prove to those who too readily borrow money what disgrace and servitude it brings with it1 and what extreme folly and weakness it is4 ,have you anything8 do not borrow1 for you are not in a necessitous condition4 ,have you nothing8 do not borrow1 for you will never be able to pay back4 ,let us consider either case separately4 ,cato said to a certain old man who was a wicked fellow1 ,my good sir1 why do you add the shame that comes from wickedness to old age1 that has so many troubles of its own8 ,so too do you1 since poverty has so many troubles of its own1 not add the terrible distress that comes from borrowing money and from debt2 and do not take away from poverty its only advantage over wealth1 its freedom from corroding care4 ,for the proverb that says1 ,i cannot carry a goat1 put an ox on my shoulder1 has a ridiculous ring4 ,unable to bear poverty1 are you going to put on your back a money-lender1 a weight hard to carry even for a rich man8 ,how then1 will you say1 am ,i to maintain myself8 ,do you ask this1 having two hands1 two legs1 and a tongue1 in short1 being a man1 to love and be loved1 to give and receive benefits8 ,can you not be a schoolmaster or tutor1 or porter1 or sailor1 or make coasting voyages8 ,any of these ways of getting a livelihood is less disgraceful and difficult than to always have to hear1 ,pay me that thou owest4 ,sec4 ,,vii4 ,the well-known ,rutilius went up to ,musonius at ,rome1 and said to him1 ,musonius1 ,zeus ,soter1 whom you imitate and emulate1 does not borrow money4 ,and ,musonius smilingly answered1 ,neither does he lend4 ,for you must know ,rutilius1 himself a lender1 was bantering ,musonius for being a borrower4 ,what ,stoic inflatedness was all this6 ,what need was there to bring in ,zeus ,soter8 ,for all nature teaches the same lesson4 ,swallows do not borrow money1 nor do ants1 although nature has given them no hands1 or reason1 or profession4 ,but men have intellect in excess1 and so ingenious are they that they keep near them horses1 and dogs1 and partridges1 and jackdaws4 ,why then do you despair1 who are as impressible as a jackdaw1 have as much voice as a partridge1 and are as noble as a dog1 of getting some person to befriend you1 by looking after him1 winning his affections1 guarding him1 fighting his battles8 ,do you not see how many opportunities there are both on land and sea8 ,as ,crates says1 ,miccylus and his wife1 to ward off famine ,in these bad times1 ,i saw both carding wool4 ,and ,king ,antigonus asked ,cleanthes1 when he saw him at ,athens after a long interval1 ,do you still grind1 ,cleanthes8 ,and he replied1 ,i do1 ,o king1 but for my living1 yet so as not to desert philosophy4 ,such was the admirable spirit of the man who1 coming from the mill and kneading-trough1 wrote with the hand that had baked and ground about the gods1 and the moon1 and stars1 and the sun4 ,but those kinds of labour are in our view servile6 ,and so that we may appear free we borrow money1 and flatter and dance attendance on slaves1 and give them dinners and presents1 and pay taxes as it were to them1 not on account of our poverty 7for no one lends money to a poor man71 but from our love of lavish expenditure4 ,for if we were content with things necessary for subsistence1 the race of money-lenders would be as extinct as ,centaurs and ,gorgons are2 it is luxury that has created them as much as goldsmiths1 and silversmiths1 and perfumers1 and dyers in bright colours4 ,for we do not owe money for bread and wine1 but for estates1 and slaves1 and mules1 and dining-rooms1 and tables1 and for our lavish public entertainments1 in our unprofitable and thankless ambition4 ,and he that is once involved in debt remains in it all his time1 like a horse bitted and bridled that takes one rider after another1 and there is no escape to green pastures and meadows1 but they wander about like those demons who were driven out of heaven by the gods who are thus described by ,empedocles3-- ,into the sea the force of heaven thrusts them1 ,the sea rejects them back upon the land2 ,to the sun's rays th' unresting earth remits them2 ,the sun anon whirls them to heaven again4 ,so one after another usurer or trader gets hold of the poor wretch1 hailing either from ,corinth1 or ,patrae1 or ,athens1 till he gets set on to by them all1 and torn to bits1 and cut into mince-meat as it were for his interest4 ,for as a person who is fallen into the mire must either get up out of it or remain in it1 and if he turns about in it1 and wallows in it1 and bedabbles his body all over in it1 he contracts only the greater defilement1 so by borrowing from one person to pay another and changing their money-lenders they contract and incur fresh interest1 and get into greater liabilities1 and closely resemble sufferers from cholera1 whose case does not admit of cure because they evacuate everything they are ordered to take1 and so ever add to the disease4 ,so these will not get cleansed from the disease of debt1 but at regular times in the year pay their interest with pain and agony1 and then immediately another creditor presents his little account1 so again their heads swim and ache1 when they ought to have got rid of their debts altogether1 and regained their freedom4 ,sec4 ,,viii4 ,i now turn my attention to those who are rich and luxurious1 and use language like the following1 ,am ,i then to go without slaves and hearth and home8 ,as if any dropsical person1 whose body was greatly swollen and who was very weak1 should say to his doctor1 ,am ,i then to become lean and empty8 ,and why not1 to get well8 ,and do you too go without a slave1 not to be a slave yourself2 and without chattels1 not to be another man's chattel4 ,listen to a story about two vultures2 one was vomiting and saying it would bring its inside up1 and the other who was by said1 ,what harm if you do8 ,for it won't be your inside you bring up1 but that dead body we devoured lately4 ,and so any debtor does not sell his own estate1 or his own house1 but his creditor's1 for he has made him by law master of them4 ,nay1 but by ,zeus1 says one1 my father left me this field4 ,yes1 and your father also left you liberty and a status in the community1 which you ought to value more than you do4 ,and your father begot you with hand and foot1 but should either of them mortify1 you pay the surgeon to cut it off4 ,thus ,calypso clad and dressed ,odysseus in raiment smelling sweet1#hia like the body of an immortal1 as a gift and token of her affection for him2 but when his vessel was upset and he himself immersed1 and owing to this wet and heavy raiment could hardly keep himself on the top of the waves1 he threw it off and stripped himself1 and covered his naked breast with ,ino's veil1#hib and swam for it gazing on the distant shore1#hic and so saved his life1 and lacked neither food nor raiment4 ,what then8 have not poor debtors storms1 when the money-lender stands over them and says1 ,pay8 ,thus spoke ,poseidon1 and the clouds did gather1 ,and lashed the sea to fury1 and at once ,eurus and ,notus and the stormy ,zephyr ,blew all together4#hid ,thus interest rolls on interest as wave upon wave1 and he that is involved in debt struggles against the load that bears him down1 but cannot swim away and escape1 but sinks to the bottom1 and carries with him to ruin his friends that have gone security for him4 ,but ,crates the ,theban1 though he had neither duns nor debts1 and was only disgusted at the distracting cares of housekeeping1 gave up a property worth eight talents1 and assumed the philosopher's threadbare cloak and wallet1 and took refuge in philosophy and poverty4 ,and ,anaxagoras left his sheep-farm4 ,but why need ,i mention these8 since the lyric poet ,philoxenus1 obtaining by lot in a ,sicilian colony much substance and a house abounding in every kind of comfort1 but finding that luxury and pleasure and absence of refinement was the fashion there1 said1 ,by the gods these comforts shall not undo me1 ,i will give them up1 and he left his lot to others1 and sailed home again4 ,but debtors have to put up with being dunned1 subjected to tribute1 suffering slavery1 passing debased coin1 and like ,phineus1 feeding certain winged ,harpies1 who carry off and lay violent hands on their food1 not at the proper season1 for they get possession of their debtors' corn before it is sown1 and they traffic for oil before the olives are ripe2 and the money-lender says1 ,i have wine at such and such a price1 and takes a bond for it1 when the grapes are yet on the vine waiting for ,arcturus to ripen them4 #hha ,page #hdd1 ,a4 ,b4 ,c4 #hhb ,reading with ,wyttenbach ,greek3 didousi and ,greek3 echousi4 #hhc ,see ,livy1 v4 #be4 #hhd ,see ,appian1 lv4 #bf4 #hhe ,see ,herodotus1 vii4 #ada-adc2 viii4 #ea4 #hhf ,reading with ,reiske ,greek3 katachrusa4 #hhg ,the technical term for submission to an enemy4 ,see ,pausanias1 iii4 #ab2 x4 #bj4 ,herodotus1 v4 #ag1 #ah2 vii4 #acc4 #hhh ,reading with ,reiske ,greek3 daneistais4 ,perhaps ,greek3 aphanistais originally came after ,greek3 agriois1 and got somehow displaced4 #hhi ,see ,homer1 ,odyssey1 xi4 #egh1 #egi1 and context4 #hij ,homer1 ,iliad1 i4 #aed4 #hia ,odyssey1 v4 #bfd4 #hib ,odyssey1 v4 #ccc-cge4 #hic ,odyssey1 v4 #dci4 #hid ,odyssey1 v4 #bia-bie4 ,,whether ,,live ,,unknown ,,be ,a ,,wise ,,precept4 ,sec4 ,i4 ,he who uttered this precept#hie certainly did not wish to live unknown1 for he uttered it to let all the world know he was a superior thinker1 and to get to himself unjust glory by exhorting others to shun glory4 ,i hate the wise man for himself not wise4#hif ,they say that ,philoxenus the son of ,eryxis and ,gnatho the ,sicilian1 being exceedingly greedy where good fare was going1 would blow their nose in the dishes1 to disgust all others at the table1 that they alone might take their fill of the choicest dishes4 ,so those that are insatiable pursuers of glory calumniate glory to others who are their rivals1 that they may get it without antagonists4 ,in this they resemble rowers1 who face the stern of the vessel but propel it ahead1 that by the recoil from the stroke of their oars they may reach port1 so those that give vent to precepts like this pursue glory with their face turned in the opposite direction4 ,for otherwise what need was there to utter a precept like this1 or to write and hand it down to posterity1 if he wished to live unknown to his own generation1 who did not wish to live unknown to posterity8 ,sec4 ,,ii4 ,look at the matter in the following way4#hig ,has not that live unknown a villainous ring1 as though one had broken open graves8 ,is your life so disgraceful that we must all be ignorant of it8 ,for my part ,i should say1 ,even if your life be bad do not live unknown1 but be known1 reform1 repent2 if you have virtue1 be not utterly useless in life2 if you are vicious1 do not continue unreformed4 ,point out then and define to whom you recommend this precept4 ,if to an ignorant or wicked or senseless person1 you resemble one who should say to a person in a fever or delirium1 ,be unknown4 ,don't let the doctor know your condition4 ,go and throw yourself into some dark place1 that you and your ailments may be unknown4 ,so you say to a vicious man1 ,go off with your vice1 and hide your deadly and irremediable disease from your friends1 fearful to show your superstitious fears1 palpitations as it were1 to those who could admonish you and cure you4 ,our remote ancestors paid public attention to the sick1 and if any one had either had or cured a similar complaint1 he communicated his experience to the patient1 and so they say medical art became great by these contributions from experience4 ,we ought also in the same way to expose to everyone diseased lives and the passions of the soul1 and to handle them1 and to examine the condition of each1#hih and say1 ,are you a passionate man8 ,be on your guard against anger4 ,are you of a jealous turn8 ,look to it4 ,are you in love8 ,i myself was in love once1 but ,i had to repent4 ,but nowadays people deny and conceal and cloak their vices1 and so fix them deeper in themselves4 ,sec4 ,,iii4 ,moreover if you advise men of worth to live unknown and in obscurity1 you say to ,epaminondas1 ,do not be a general2 and to ,lycurgus1 ,do not be a legislator2 and to ,thrasybulus1 ,do not be a tyrannicide2 and to ,pythagoras1 ,do not teach2 and to ,socrates1 ,do not discourse2 and first and foremost you bid yourself1 ,epicurus1 to refrain from writing letters to your friends in ,asia1 and from enrolling ,egyptian strangers among your disciples1 and from dancing attendance on the youths of ,lampsacus1 and sending books to all quarters to display your wisdom to all men and all women1 and leaving directions in your will about your funeral4 ,what is the meaning of those common tables of yours8 what that crowd of friends and handsome youths8 ,why those many thousand lines written and composed so laboriously on ,metrodorus1 and ,aristobulus1 and ,chaeredemus1 that they may not be unknown even in death1 if#hii you ordain for virtue oblivion1 for art inactivity1 for philosophy silence1 and for success that it should be speedily forgotten8 ,sec4 ,,iv4 ,but if you exclude all knowledge about life1 like putting the lights out at a supper party1 that you may go from pleasure to pleasure undetected1#ijj then live unknown4 ,certainly if ,i am going to pass my life with the harlot ,hedeia1 or my days with ,leontium1 and spurn at virtue1 and put my summum bonum in sensual gratifications1 these are ends that require darkness and night1 on these oblivion and ignorance are rightly cast4 ,but if any one in nature sings the praises of the deity and justice and providence1 and in morals upholds the law and society and the constitution1 and in the constitution what is honourable and not expedient1 why should he live unknown8 ,is it that he should instruct nobody1 inspire in nobody an emulation for virtue1 and be to nobody a pattern in good8#ija ,had ,themistocles been unknown at ,athens1 ,greece would not have repelled ,xerxes2 had ,camillus been unknown at ,rome1 ,rome would not have remained a state2 had ,plato been unknown to ,dion1 ,sicily would not have won its freedom4 ,and as light1 ,i take it1 makes us not only visible but useful to one another1 so knowledge gives not only glory but impetus to virtue4 ,epaminondas in obscurity up to his fortieth year was no use to the ,thebans1 but when his merits became known and he was put into power1 he saved his state from ruin1 and liberated ,greece from slavery1 making his abilities efficacious in emergency through his reputation like the bright shining of a light4 ,for ,sophocles' words1 ,brightly shines brass in use1 but when unused ,it groweth dull in time1 and mars the house1#ijb are also appropriate to the character of a man1 which gets rusty and senile by not mixing in affairs but living in obscurity4 ,for mute inglorious ease1 and a sedentary life devoted to leisure1 not only injure the body but also the soul3 and as hidden waters overshadowed and stagnant get foul because they have no outlet1 so the innate powers of unruffled lives1 that neither imbibe nor pass on anything1 even if they had any useful element in them once1 seem to be effete and wasted4 ,sec4 ,v4 ,have you never noticed how when night comes on a tired languor seizes the body1 and inactive torpor overpowers the soul1 and reason shrinks within itself like a fire going out1 and feeling quite worn out is gently agitated by disordered fancies1 only just indicating that the man is alive8 ,but when the sun rises and scares away deceitful dreams1 and brings on as it were the everyday world#ijc and with its light rouses and stimulates the thoughts and actions of everybody1 then1 as ,democritus says1 men form new ideas for the day1 and betake themselves to their various pursuits with mutual impetuosity1 as if drawn by a strong impulse4 ,sec4 ,,vi4 ,and ,i think that life itself1 and the way we come into the world1 is so ordained by the deity that we should know one another4 ,for everyone comes into this great universe obscure and unknown casually and by degrees1 but when he mixes with his fellows and grows to maturity he shines forth1 and becomes well-known instead of obscure1 and conspicuous instead of unknown4 ,for knowledge is not the road to being1 as some say1 but being to knowledge1 for being does not create but only exhibits things1 as death is not the reducing of existence to non-existence1 but rather the result of dissolution is obscurity4 ,so people considering the ,sun as ,apollo according to hereditary and ancient institutions1 call him ,delius#ijd and ,pythius2 whereas the lord of the world of darkness1 whether god or demon1 they call ,hades#ije 7for when we die we go into an unseen and invisible place71 and the lord of dark night and idle sleep4 ,and ,i think our ancestors called man himself by a word meaning light1#ijf because by their relationship to light all have implanted in them a strong and vehement desire to know and to be known4 ,and some philosophers think that the soul itself is light in its essence1 inferring so on other grounds and because it can least endure ignorance about facts1 and hates#ijg everything obscure1 and is disturbed at everything dark1 which inspires fear and suspicion in it1 whereas light is so dear and welcome to it that it thinks nothing otherwise delightful bearable without it1 as indeed light makes every pleasure pastime and enjoyment gay and cheerful1 like the application of some sweet and general flavour4 ,but the man who thrusts himself into obscurity1 and wraps himself up in darkness and buries himself alive1 is like one who is dissatisfied with his birth1 and renounces his being4 ,sec4 ,,vii4 ,and yet ,pindar tells us#ijh that the abode of the blest is a glorious existence1 where the sun shines bright through the entire night in meadows red with roses1 an extensive plain full of shady trees ever in bloom never in fruit1 watered by gentle purling streams1 and there the blest ones pass their time away in thinking and talking about the past and present in social converse4444#iji ,but the third road is of those who have lived unholy and lawless lives1 that thrusts their souls to ,erebus and the bottomless pit1 where sluggish streams of murky night belch forth endless darkness1 which receive those that are to be punished and conceal them in forgetfulness and oblivion4 ,for vultures do not always prey on the liver of wicked persons lying on the ground1#iaj for it is destroyed by fire or has rolled away2 nor does the carrying of heavy burdens press upon and tire out the bodies of those that undergo punishment1 ,for their strength has no longer flesh and bones1#iaa nor have the dead any vestige of body that can receive the infliction of punishment that can make impression2 but in reality the only punishment of those who have lived ill is infamy and obscurity and utter annihilation1 which hurries them off to the dark river of oblivion1#iab and plunges them into the abyss of a fathomless sea1 involving them in uselessness and idleness1 ignorance and obscurity4 #hie ,probably ,epicurus1 as we infer from the very personal ,sec4 iii4 #hif ,euripides1 ,fragm4 #icj4 #hig ,reading with ,wyttenbach1 ,greek3 ,alla touto men taute4 #hih ,reading ,greek3 ekastou for ,greek3 ekaston4 ,reiske proposed ,greek3 ekaston4 #hii ,reading ,greek3 ei 7for ,greek3 hina7 with ,xylander and ,wyttenbach4 #ijj ,reading with ,wyttenbach4 #ija ,adopting the suggestion of ,wyttenbach1 ,forte ,greek3 kalou1 at ,amiot4 #ijb ,frag4 #gdb4 #ijc ,dormiens quisque in peculiarem abest mumdum1 expergefactus in communem redit4--,xylander4 ,compare ,herrick's ,poem1 ,dreames4 #ijd ,bright4 #ije ,invisible4 #ijf ,greek3 phos4 #ijg ,reading with ,wyttenbach ,greek3 echthairei4 #ijh ,reading ,greek3 phesin for ,greek3 physin4 #iji ,hiatus hic valde deflendus4 #iaj ,as was fabled about ,tityus1 ,odyssey1 xi4 #egf-egi4 #iaa ,odyssey1 xi4 #bai4 #iab ,so ,reiske1 ,greek3 potamin tes lethes4 ,,on ,,exile4 ,sec4 ,i4 ,they say those discourses1 like friends1 are best and surest that come to our refuge and aid in adversity1 and are useful4 ,for many who come forward do more harm than good in the remarks they make to the unfortunate1 as people unable to swim trying to rescue the drowning get entangled with them and sink to the bottom together4 ,now the discourse that ought to come from friends and people disposed to be helpful should be consolation1 and not mere assent with a man's sad feelings4 ,for we do not in adverse circumstances need people to weep and wail with us like choruses in a tragedy1 but people to speak plainly to us and instruct us1 that grief and dejection of mind are in all cases useless and idle and senseless2 and that where the circumstances themselves1 when examined by the light of reason1 enable a man to say to himself that his trouble is greater in fancy than in reality1 it is quite ridiculous not to inquire of the body what it has suffered1 nor of the mind if it is any the worse for what has happened1 but to employ external sympathizers to teach us what our grief is4 ,sec4 ,,ii4 ,therefore let us examine alone by ourselves the weight of our misfortunes1 as if they were burdens4 ,for the body is weighed down by the burden of what presses on it1 but the soul often adds to the real load a burden of its own4 ,a stone is naturally hard1 and ice naturally cold1 but they do not receive these properties and impressions from without2 whereas with regard to exile and loss of reputation or honours1 as also with regard to their opposites1 as crowns and office and position1 it is not their own intrinsic nature but our opinion of them that is the gauge of their real joy or sorrow1 so that each person makes them for himself light or heavy1 easy to bear or hard to bear4 ,when ,polynices was asked ,what is't to be an exile8 ,is it grievous8 he replied to the question1 ,most grievous1 and in deed worse than in word4#iac ,compare with this the language of ,alcman1 as the poet has represented him in the following lines4 ,sardis1 my father's ancient home1 had ,i had the fortune to be reared in thee1 ,i should have been dressed in gold as a priest of ,cybele1#iad and beaten the fine drums2 but as it is my name is ,alcman1 and ,i am a citizen of ,sparta1 and ,i have learned to write ,greek poetry1 which makes me greater than the tyrants ,dascyles or ,gyges4 ,thus the very same thing one man's opinion makes good1 like current coin1 and another's bad and injurious4 ,sec4 ,,iii4 ,but let it be granted that exile is1 as many say and sing1 a grievous thing4 ,so some food is bitter1 and sharp1 and biting to the taste1 yet by an admixture with it of sweet and agreeable food we take away its unpleasantness4 ,there are also some colours unpleasant to look at1 that quite confuse and dazzle us by their intensity and excessive force4 ,if then we can relieve this by a mixture of shadow1 or by diverting the eye to green or some agreeable colour1 so too can we deal with misfortunes1 mixing up with them the advantages and pleasant things we still enjoy1 as wealth1 or friends1 or leisure1 and no deficiency in what is necessary for our subsistence4 ,for ,i do not think that there are many natives of ,sardis who would not choose your fortune even with exile1 and be content to live as you do in a strange land1 rather than1 like snails who have no other home than their shells1 enjoy no other blessing but staying at home in ease4 ,sec4 ,,iv4 ,as then he in the comedy that was exhorting an unfortunate friend to take courage and bear up against fortune1 when he asked him how1 answered as a philosopher1 so may we also play the philosopher's part and bear up against fortune manfully4 ,how do we do when it rains1 or when the ,north ,wind doth blow8 ,we go to the fire1 or the baths1 or the house1 or put on another coat3 we don't sit down in the rain and cry4 ,so too can you more than most revive and cheer yourself for the chill of adversity1 not standing in need of outward aid1 but sensibly using your actual advantages4 ,the surgeon's cupping-glasses extract the worst humours from the body to relieve and preserve the rest of it1 whereas the melancholy and querulous by ever dwelling on their worst circumstances1 and thinking only of them1 and being engrossed by their troubles1 make even useful things useless to them1 at the very time when the need is most urgent4 ,for as to those two jars1 my friend1 that ,homer#iae says are stored in ,heaven1 one full of good fortunes1 one of bad1 it is not ,zeus that presides as the dispenser of them1 giving to some a gentle and even portion1 and to others unmixed streams of evils1 but ourselves4 ,for the sensible make their life pleasanter and more endurable by mitigating their sorrows with the consideration of their blessings1 while most people1 like sieves1 let the worst things stick to them while the best pass through4 ,sec4 ,v4 ,and so1 if we fall into any real trouble or evil1 we ought to get cheerfulness and ease of mind from the consideration of the actual blessings that are still left to us1 mitigating outward trouble by private happiness4 ,and as to those things which are not really evil in their nature1 but only so from imagination and empty fancy1 we must act as we do with children who are afraid of masks3 by bringing them near1 and putting them in their hands1 and turning them about1 we accustom them never to heed them at all3 and so we by bringing reason to bear on it may discover the rottenness and emptiness and exaggeration of our fancy4 ,as a case in point let us take your present exile from what you deem your country4 ,for in nature no country1 or house1 or field1 or smithy1 as ,aristo said1 or surgery1 is peculiarly ours1 but all such things exist or rather take their name in connection with the person who dwells in them or possesses them4 ,for man1 as ,plato says1 is not an earthly and immovable but heavenly plant1 the head making the body erect as from a root1 and turned up to heaven4#iaf ,and so ,hercules said well1 ,argive or ,theban am ,i1 ,i vaunt not ,to be of one town only1 every tower ,that does to ,greece belong1 that is my country4 ,but better still said ,socrates1 that he was not an ,athenian or ,greek1 but a citizen of the world 7as a man might say he was a ,rhodian or ,corinthian71 for he did not confine himself to ,sunium1 or ,taenarum1 or the ,ceraunian mountains4 ,see you the boundless reach of sky above1 ,and how it holds the earth in its soft arms8 ,these are the boundaries of our country1 nor is there either exile or stranger or foreigner in these1 where there is the same fire1 water and air1 the same rulers controllers and presidents1 the sun the moon and the morning star1 the same laws to all1 under one appointment and ordinance the summer and winter solstices1 the equinoxes1 ,pleias and ,arcturus1 the seasons of sowing and planting2 where there is one king and ruler1 ,god1 who has under his jurisdiction the beginning and middle and end of everything1 and travels round and does everything in a regular way in accordance with nature2 and in his wake to punish all transgressions of the divine law follows ,justice1 whom all men naturally invoke in dealing with one another as fellow citizens4 ,sec4 ,,vi4 ,as to your not dwelling at ,sardis1 that is nothing4 ,neither do all the ,athenians dwell at ,colyttus1 nor all the ,corinthians at ,craneum1 nor all the ,lacedaemonians at ,pitane4 ,do you consider all those ,athenians strangers and exiles who removed from ,melita to ,diomea1 where they call the month ,metageitnion1#iag and keep the festival ,metageitnia to commemorate their migration1 and gladly and gaily accept and are content with their neighbourhood with other people8 ,surely you would not4 ,what part of the inhabited world or of the whole earth is very far distant from another part1 seeing that mathematicians teach us that the whole earth is a mere point compared to heaven8 ,but we1 like ants or bees1 if we get banished from one ant-hill or hive are in sore distress and feel lost1 not knowing or having learnt to make and consider all things our own1 as indeed they are4 ,and yet we laugh at the stupidity of one who asserts that the moon shines brighter at ,athens than at ,corinth1 though in a sort we are in the same case ourselves1 when in a strange land we look on the earth1 the sea1 the air1 the sky1 as if we doubted whether or not they were different from those we had been accustomed to4 ,for nature makes us free and unrestrained1 but we bind and confine immure and force ourselves into small and scanty space4 ,then too we laugh at the ,persian kings1 who1 if the story be true1 drink only of the water of the ,choaspes1 thus making the rest of the world waterless as far as they are concerned1 but when we migrate to other places1 we desire the water of the ,cephisus1 or we yearn for the ,eurotas1 or ,taygetus1 or ,parnassus1 and so make the whole world for ourselves houseless and homeless4 ,sec4 ,,vii4 ,some ,egyptians1 who migrated to ,ethiopia because of the anger and wrath of their king1 to those who begged them to return to their wives and children very immodestly exposed their persons1 saying that they would never be in want of wives or children while so provided4 ,it is far more becoming and less low to say that whoever has the good fortune to be provided with the few necessaries of life is nowhere a stranger1 nowhere without home and hearth1 only he must have besides these prudence and sense1 as an anchor and helm1 that he may be able to moor himself in any harbour4 ,for a person indeed who has lost his wealth it is not easy quickly to get another fortune1 but every city is at once his country to the man who knows how to make it such1 and has the roots by which he can live and thrive and get acclimatized in every place1 as was the case with ,themistocles and ,demetrius of ,phalerum4 ,the latter after his banishment became a great friend of ,ptolemy at ,alexandria1 and not only passed his days in abundance1 but also sent gifts to the ,athenians4 ,and ,themistocles1 who was publicly entertained at the king's expense1 is stated to have said to his wife and children1 ,we should have been ruined1 if we had not been ruined4 ,and so ,diogenes the ,cynic to the person who said to him1 ,the people of ,sinope have condemned you to banishment from ,pontus1 replied1 ,and ,i have condemned them to stay in ,pontus1 'by the high cliffs of the inhospitable sea4'#iah ,and ,stratonicus asked his host at ,seriphus1 for what offence exile was the appointed punishment1 and being told that they punished rogues by exile1 said1 ,why then are not you a rogue1 to escape from this hole of a place8 ,for the comic poet says they get their crop of figs down there with slings1 and that the island is very barely supplied with the necessaries of life4 ,sec4 ,,viii4 ,for if you look at the real facts and shun idle fancy1 he that has one city is a stranger and foreigner in all others4 ,for it does not seem to such a one fair and just to leave his own city and dwell in another4 ,it has been your lot to be a citizen of ,sparta1 see that you adorn your native city1 whether it be inglorious1 or unhealthy1 or disturbed with factions1 or has its affairs in disorder4 ,but the person whom fortune has deprived of his own city1 she allows to make his home in any he fancies4 ,that was an excellent precept of ,pythagoras1 ,choose the best kind of life1 custom will make it easy4 ,so too it is wise and profitable to say here1 ,choose the best and pleasantest city1 time will make it your country1 and a country that will not always distract you and trouble you and give you various orders such as1 ',contribute so much money1 ,go on an embassy to ,rome1 ,entertain the prefect1 ,perform public duties4' ,if a person in his senses and not altogether silly were to think of these things1 he would prefer to live in exile in some island1 like ,gryarus or ,cinarus1 ,savage1 and fruitless1 ill repaying tillage1 and that not in dejection and wailing1 or using the language of those women in ,simonides1 ,i am shut in by the dark roaring sea ,that foams all round1 but he will rather be of the mind of ,philip1 who when he was thrown in wrestling1 and turned round1 and noticed the mark his body made in the dust1 said1 ,o ,hercules1 what a little part of the earth ,i have by nature1 though ,i desire all the world6 ,sec4 ,,ix4 ,i think also you have seen ,naxos1 or at any rate ,hyria1 which is close here4 ,but the former was the home of ,ephialtes and ,otus1 and the latter was the dwelling-place of ,orion4 ,and ,alcmaeon1 when fleeing from the ,furies1 so the poets tell us1 dwelt in a place recently formed by the silting of the ,achelous2#iai but ,i think he chose that little spot to dwell in ease and quiet1 merely to avoid political disturbances and factions1 and those furies informers4 ,and the ,emperor ,tiberius lived the last seven years of his life in the island of ,capreae1 and the sacred governing power of the world enclosed in his breast during all that time never changed its abode4 ,but the incessant and constant cares of empire1 coming from all sides1 made not that island repose of his pure and complete4 ,but he who can disembark on a small island1 and get rid of great troubles1 is a miserable man1 if he cannot often say and sing to himself those lines of ,pindar1 ,to love the slender cypress1 and to leave the ,cretan pastures lying near ,ida4 ,i have but little land1 where ,i grow strong1 and have nothing to do with sorrow or faction1#ibj or the ordinances of princes1 or public duties in political emergencies1 or state functions hard to get off4 ,sec4 ,x4 ,for if that seems a good saying of ,callimachus1 ,do not measure wisdom by a ,persian rope1 much less should we measure happiness by ropes and parasangs1 and if we inhabit an island containing #bjj furlongs only1 and not 7like ,sicily7 four days' sail round1 ought we to wail and lament as if we were very unfortunate8 ,for how does plenty of room bring about an easy life8 ,have you not heard ,tantalus saying in the play1#iba ,i sow a field that takes twelve days to travel round1 ,the ,berecyntian region1 but shortly after he says1 ,my fortunes1 that were once as high as heaven1 ,now to the ground are fallen1 and do say to me1 ',learn not to make too much of earthly things4' ,and ,nausithous leaving the spacious ,hyperia because of the proximity of the ,cyclopes1 and migrating to an island far from all enterprising men1#ibb and living an unsocial life1 ,apart from men beside the stormy sea1#ibc yet contrived to make the life of his citizens very pleasant4 ,and the ,cyclades were first inhabited by the sons of ,minos1 and afterwards by the sons of ,codrus and ,neleus1 though foolish people now think they are punished if they are exiled to them4 ,and yet what island used as a place of exile is not of larger extent than ,scillus1 where ,xenophon after his military service saw a comfortable old age8#ibd ,and the ,academy1 a small place bought for only #c1jjj drachmae1#ibe was the domicile of ,plato and ,xenocrates and ,polemo1 who taught and lived there all their lives1 except one day every year1 when ,xenocrates went to ,athens to grace the festival of ,dionysus1 so they said1 and to see the new plays exhibited4 ,and ,theocritus of ,chios twitted ,aristotle with loving to live at the courts of ,philip and ,alexander1 and preferring to dwell at the mouth of the ,borborus to dwelling in the ,academy4 ,for there is a river near ,pella that the ,macedonians call ,borborus4 ,as to islands ,homer seems to sing their praise1 and recommend them to us as if on purpose1 as ,she came to ,lemnos1 town of sacred ,thoas2#ibf and1 ,what ,lesbos has1 the seat of the immortals2#ibg and1 ,he captured lofty ,scyros1 citadel ,of ,enyeus2#ibh and1 ,and those who from ,dulichium came1 and from ,the sacred islands called th' ,echinades1 ,that lie across the sea opposite ,elis2#ibi and of the illustrious men that dwelt in islands he mentions ,a,eolus the favourite of the gods1 and ,odysseus most wise1 and ,ajax most brave1 and ,alcinous most kind to strangers4 ,sec4 ,,xi4 ,when ,zeno learned that the only ship he had left was with all its freight lost at sea1 he said1 ,fortune1 you deal kindly with me1 confining me to my threadbare cloak and the life of a philosopher4 ,and a man not altogether silly1 or madly in love with crowds1 might1 ,i think1 not blame fortune for confining him in an island1 but might even praise her for relieving him from weariness and anxiety1 and wanderings in foreign countries1 and perils by sea1 and the uproar of the forum1 and for giving him truly a secure1 quiet1 undistracted and private life1 putting him as it were inside a circle in which everything necessary for him was contained4 ,for what island has not a house1 a promenade1 a bath1 and fish and hares for those who love fishing and field-sports8 ,and the greatest blessing1 quiet1 which others frequently pant for1 you can freely enjoy4#icj ,and whereas in the world1#icj when men are playing at dice or otherwise enjoying the privacy of their homes1 informers and busybodies hunt them up and pursue them from their houses and gardens in the suburbs1 and drag them by force to the forum and court1 in an island no one comes to bother one or dun one or to borrow money1 or to beg one to be surety for him or canvass for him3 only one's best friends and intimates come to visit one out of good will and affection1 and the rest of one's life is a sort of holy retirement to whoever wishes or has learnt to live the life of leisure4 ,but he who thinks those happy who are always scouring the country1 and pass most of their lives in inns and ferryboats1 is like a person who thinks the planets happier than fixed stars4 ,and yet every planet keeps its order1 rolling in one sphere1 as in an island4 ,for1 as ,heraclitus says1 the sun will never deviate from its bounds1 for if it did1 the ,furies1 who are the ministers of ,justice1 would find it out4 ,sec4 ,,xii4 ,let us use such and similar language1 my friend1 and harp upon it1 to those who are banished to an island1 and are debarred all access with others ,by the sea waves1 which many keep apart4#ica ,but you who are not tied down to one spot1 but only forbidden to live in one1 have by that prohibition liberty to go to all others4 ,moreover to the considerations1 ,i am not in office1 or a member of the senate1 or an umpire in the games1 you may oppose these1 ,i do not belong to any faction1 ,i have no large sums to spend1 ,i have not to dance attendance at the doors of the prefect1 it is no odds to me who has got by lot the province1 whether he is hot-tempered or an objectionable person4 ,but just as ,archilochus overlooked the fruitful fields and vineyards of ,thasos1 and abused that island as rocky and uneven1 and said of it1 ,it stands like donkey's chine crowned with wild forest1 so we1 fixing our eyes only on one aspect of exile1 its inglorious state1 overlook its freedom from cares1 its leisure1 its liberty4 ,and yet people thought the kings of ,persia happy1 because they passed their winter in ,babylon1 their summer in ,media1 and the pleasant season of spring at ,susa4 ,so can the exile be present at the ,eleusinian mysteries1 at the festival of ,dionysus at ,athens1 at the ,nemean games at ,argos1 at the ,pythian games at ,delphi1 and can pass on and be a spectator of the ,isthmian and ,corinthian games1 if he is fond of sight-seeing2 and if not1 he has leisure1 can walk about1 read1 sleep without being disturbed1 and can say like ,diogenes1 ,aristotle has to dine when ,philip thinks fit1 ,diogenes can dine at any time he himself chooses1 having no business1 or magistrate1 or prefect1 to put him out of his general habits of living4 ,sec4 ,,xiii4 ,and so it is that you will find few of the wisest and most intelligent men buried in their own countries1 but most 7even without any compulsion7 have themselves weighed anchor1 and transferred their course1 and removed1 some to ,athens1 some from it4 ,for who ever bestowed such encomium upon his country as ,euripides did in the following lines8 ,first we are not a race brought in from other parts1 ,but are indigenous1 when all other cities ,are1 draughts-men like1 transferred from place to place1 ,and are imported from elsewhere4 ,and1 lady1 ,if it is not beside the mark to boast1 ,we have above us a well-tempered sky1 ,a climate not too hot1 nor yet too cold4 ,and all the finest things in ,greece or ,asia ,we do procure as an attraction here4#icb ,and yet the author of these lines went to ,macedonia1 and lived all the latter part of his life at the court of ,archelaus4 ,and of course you have heard the following epitaph2 ,here lies ,euphorion's son1 ,athenian ,a,eschylus1 ,to whom death came in corn-producing ,gela4 ,for he1 like ,simonides before him1 went to ,sicily4 ,and many have changed the commencing words of ,herodotus1 ,this is the setting forth of the history of ,herodotus of ,halicarnassus into ,herodotus of ,thurii4 ,for he migrated to ,thurii1 and participated in that colony4 ,as to the divine and sacred spirit of the ,muses1 the poet of the ,trojan war1 ,homer1 did not many cities claim him as theirs1 because he did not cry up one city only8 ,and ,hospitable ,zeus has many great honours4 ,sec4 ,,xiv4 ,and if anyone shall say that these pursued glory and honour1 go to the philosophers1 and their schools and lectures1 consider those at the ,lyceum1 the ,academy1 the ,porch1 the ,palladium1 the ,odeum4 ,if you admire and prefer the ,peripatetic school1 ,aristotle was a native of ,stagira1 ,theophrastus of ,eresus1 ,strato of ,lampsacus1 ,glyco of ,troas1 ,aristo of ,ceos1 ,critolaus of ,phaselis4 ,if you prefer the ,stoic school1 ,zeno was a native of ,cittium1 ,cleanthes of ,assus1 ,chrysippus of ,soli1 ,diogenes of ,babylon1 ,antipater of ,tarsus2 and the ,athenian ,archidemus migrated to the country of the ,parthians1 and left at ,babylon a succession of the ,stoic school4 ,who exiled these men8 ,nobody2 it was their own pursuit of quiet1 of which no one who is famous or powerful can get much at home1 that made them teach us this by their practice1 while they taught us other things by their precepts4 ,and even nowadays most excellent and renowned persons live in strange lands1 not in consequence of being expelled or banished1 but at their own option1 to avoid business and distracting cares1 and the want of leisure which their own country would bring them4 ,for it seems to me that the ,muses aided our old writers to complete their finest and most esteemed works by calling in exile as a fellow-worker4 ,thus ,thucydides the ,athenian wrote the history of the war between the ,peloponnesians and the ,athenians in ,thrace near the forest of ,scapte1 ,xenophon wrote at ,scillus in ,elis1 ,philistus in ,epirus1 ,timaeus of ,tauromenium at ,athens1 ,androtion of ,athens at ,megara1 and ,bacchylides the poet#icc in ,peloponnesus4 ,all these and many more1 though exiled from their country1 did not despair or give themselves up to dejection1 but so happy was their disposition that they considered exile a resource given them by fortune1 whereby they obtained universal fame after their deaths1 whereas no memorial is left of those who were factious against them and banished them4 ,sec4 ,,xv4 ,he therefore is ridiculous who thinks that any ignominy attaches itself to exile4 ,what say you8 ,was ,diogenes without glory1 whom ,alexander saw basking in the sun1 and stopped to ask if he wanted anything1 and when he answered1 ,nothing1 but that you would get a little out of my light1 ,alexander1 astonished at his spirit1 said to his friends1 ,if ,i were not ,alexander1 ,i would be ,diogenes4 ,was ,camillus without glory when banished from ,rome1 of which he is now accounted the second founder8 ,and indeed ,themistocles did not lose by his exile the glory he had obtained among the ,greeks1 but he added to it among the barbarians1 and there is no one so without honour1 so ignoble1 who would prefer to be ,leobates who indicted him rather than ,themistocles the exile1 or ,clodius who banished ,cicero rather than the banished one1 or ,aristophon the accuser rather than ,timotheus who got driven by him from his country4 ,sec4 ,,xvi4 ,but since a good many are moved by the lines of ,euripides1 who seems to bring a strong indictment against exile1 let us see what it is he says in each question and answer about it4 ,jocasta4 ,what is't to be an exile8 ,is it grievous8 ,polynices4 ,most grievous1 and in deed worse than in word4 ,jocasta4 ,what is its aspect8 ,what is hard for exiles8 ,polynices4 ,this is the greatest1 that they have no freedom4 ,jocasta4 ,this is a slave's life not to speak one's thoughts6 ,polynices4 ,then one must put up with one's masters' follies4#icd ,but this is not a right or true estimate4#ice ,for first of all1 not to say out all one thinks is not the action of a slave but of a sensible man1 in times and matters that require reticence and silence1 as ,euripides himself has said elsewhere better1 ,be silent where 'tis meet1 speak where 'tis safe4 ,then as for the follies of one's masters1 one has to put up with them just as much in one's own country as in exile4 ,indeed1 more frequently have the former reason to fear that the powerful in cities will act unjustly to them either through calumny or violence4 ,but his greatest and absurdest error is that he takes away from exiles freedom of speech4 ,it is wonderful1 if ,theodorus had no freedom of speech1 that when ,lysimachus the king said to him1 ,did not your country cast you out because of your character8 replied1 ,yes1 as ,semele cast out ,dionysus1 when unable to bear him any longer4 ,and when he showed him ,telesphorus in a cage1#icf with his eyes scooped out1 and his nose and ears and tongue cut off1 and said to him1 ,this is how ,i treat those that act ill to me4 99 99#icg ,and had not ,diogenes freedom of speech1 who1 when he visited ,philip's camp just as he was on the eve of offering battle to the ,greeks1 and was taken before the king as a spy1 told him he had come to see his insatiable folly1 who was going shortly to stake his dominions and life on a mere die4 ,and did not ,hannibal the ,carthaginian use freedom of speech to ,antiochus1 though he was an exile1 and ,antiochus a king8 ,for as a favourable occasion presented itself he urged the king to attack the enemy1 and when after sacrifice he reported that the entrails forbade it1 ,hannibal chided him and said1 ,you listen rather to what flesh tells you than to the instruction of a man of experience4 ,nor does exile deprive geometricians or grammarians of their freedom of speech1 or prevent their discussing what they know and have learnt4 ,why should it then good and worthy men8 ,it is meanness everywhere that stops a man's speech1 ties and gags his tongue1 and forces him to be silent4 ,but what are the next lines of ,euripides8 ,jocasta4 ,hopes feed the hearts of exiles1 so they say4 ,polynices4 ,hopes have a flattering smile1 but still delay4#ich ,but this is an accusation against folly rather than exile4 ,for it is not those who have learnt and know how to enjoy the present1 but those who ever hang on the future1 and hope after what they have not1 that float as it were on hope as on a raft1 though they never get beyond the walls4#ici ,jocasta4 ,but did your father's friends do nothing for you8 ,polynices4 ,be fortunate6 ,friends are no use in trouble4 ,jocasta4 ,did not your good birth better your condition8 ,polynices4 ',tis bad to want4 ,birth brought no bread to me4#idj ,but it was ungrateful in ,polynices thus to rail against exile as discrediting his good birth and robbing him of friends1 for it was on account of his good birth that he was deemed worthy of a royal bride though an exile1 and he came to fight supported by a band of friends and allies1 a great force1 as he himself admits a little later1 ,many of the princes of the ,danai ,and from ,mycenae are with me1 bestowing ,a sad but necessary kindness on me4#ida ,nor was there any more justice in the lament of his mother3-- ,i never lit for you the nuptial torch ,in marriage customary1 nor did ,ismenus ,furnish you with the usual solemn bath4#idb ,she ought to have been pleased and content to hear that her son dwelt in such a palace as that at ,argos1 and in lamenting that the nuptial torch was not lit1 and that he had not had the usual bath in the river ,ismenus1 as though there was no water or fire at ,argos for wedded people1 she lays on exile the evils really caused by pride and stupidity4 ,sec4 ,,xvii4 ,but exile1 you will say1 is a matter of reproach4 ,it may be among fools1 who also jeer at the beggar1 the bald man1 the dwarf1 aye1 and even the stranger and resident alien4 ,but those who are not carried away in that manner admire good men1 whether they are poor1 or strangers or exiles4 ,do we not see that all men adore the temple of ,theseus as well as the ,parthenon and ,eleusinium8 ,and yet ,theseus was an exile from ,athens1 though it was owing to him that ,athens is now inhabited1 and he was banished from a city which he did not merely dwell in1 but had himself built4 ,and what glory is left to ,eleusis1 if we are ashamed of ,eumolpus1 who migrated from ,thrace1 and taught the ,greeks 7as he still teaches them7 the mysteries8 ,and who was the father of ,codrus that reigned at ,athens8 ,was it not ,melanthus1 an exile from ,messene8 ,and do you not praise the answer of ,antisthenes to the person who told him that his mother was a ,phrygian1 ,so also is the mother of the gods4 ,if you are twitted then with exile1 why do you not answer1 ,the father of the glorious victor ,hercules was an exile4 ,and ,cadmus1 the grandfather of ,dionysus1 when he was sent from home to find ,europa1 and never came back1 though a ,phoenician born he changed his country1#idc and migrated to ,thebes1 and became#idd the grandfather of ,dionysus1 who rejoices in the cry of ,evoe1 the exciter of women1 who delights in frantic honours4 ,as for what ,a,eschylus obscurely hints at in the line1 ,apollo the chaste god1 exile from heaven1 let me keep a religious silence1 as ,herodotus#ide says4 ,and ,empedocles commences his system of philosophy as follows1 ,it is an ordinance of necessity1 an ancient decree of the gods1 when anyone stains his hands with crime and murder1 the long-lived demons get hold of him1 so that he wanders away from the gods for thirty thousand years4 ,such is my condition now1 that of an exile and wanderer from the gods4 ,in these words he not only speaks of himself1 but points out that all of us men similarly are strangers and foreigners and exiles in this world4 ,for he says1 ,o men1 it is not blood or a compounded spirit that made the being or beginning of the soul1 but it is your earth-born and mortal body that is made up of these4 ,he calls speciously by the mildest of names the birth of the soul that has come from elsewhere a living in a strange country4 ,but the truth is the soul is an exile and wanderer1 being driven about by the divine decrees and laws1 and then1 as in some sea-girt island1 gets joined to the body like an oyster to its shell1 as ,plato says1 because it cannot call to mind or remember from what honour and greatness of happiness it migrated1 not from ,sardis to ,athens1 nor from ,corinth to ,lemnos or ,scyros1 but exchanging heaven and the moon for earth and life upon earth1 if it shifts from place to place for ever so short a time it is put out and feels strange1 and fades away like a dying plant4 ,but although one soil is more suitable to a plant than another1 and it thrives and grows better on such a soil1 yet no situation can rob a man of his happiness or virtue or sense4 ,it was in prison that ,anaxagoras wrote his squaring of the circle1 and that ,socrates1 even after drinking the hemlock1 talked philosophically1 and begged his friends to be philosophers1 and was esteemed happy by them4 ,on the other hand1 ,phaethon and ,tantalus1 though they got up to heaven1 fell into the greatest misfortunes through their folly1 as the poets tell us4 #iac ,euripides1 ,phoenissae1 #chh1 #chi4 #iad ,reading ,greek3 bakelas4 ,gallus in ,latin4 #iae ,iliad1 xxiv4 #ebg-ecc4 #iaf ,plato1 ,timaeus1 p4 #ij ,a4 ,compare ,ovid1 ,metamorphoses1 i4 #hd-hf4 #iag ,derived from ,greek3 meta1 geiton1 because then people flitted and changed their neighbours4 #iah ,euripides1 ,iphigenia in ,tauris1 #bec4 #iai ,see also ,pausanias1 viii4 #bd4 #ibj ,pindar1 ,fragm4 #abf4 #iba ,a,eschylus1 ,niobe1 ,fragm4 #adf4 #ibb ,odyssey1 vi4 #h4 ,i read ,greek3 andron as ,wyttenbach4 #ibc ,odyssey1 vi4 #bjd4 #ibd ,see ,pausanias1 v4 #f4 #ibe ,in our money about ,l#aba #ags4 #f;d4 #ibf ,iliad1 xiv4 #bcj4 #ibg ,iliad1 xxiv4 #edd4 #ibh ,iliad1 ix4 #ffh4 #ibi ,iliad1 ii4 #fbe1 #fbf4 #icj ,so ,reiske4 #ica ,iliad1 xxi4 #ei4 #icb ,euripides1 ,fragm4 #iej4 #icc ,reiske suggests ,greek3 ,bakchylides ho ,keios4 ,a very probable suggestion4 #icd ,euripides1 ,phoenissae1 #chh-cic4 #ice ,omitting ,greek3 prhotos1 which probably got in from ,greek3 proton following1 and for which ,reiske conjectured ,greek3 horas hos4 #icf ,such as ,cardinal ,balue was shut up by ,louis ,,xi in for fourteen years4 #icg ,the answer of ,theodorus is wanting4 #ich ,euripides1 ,phoenissae1 #cif1 #cig4 #ici ,that is1 they never get any further4 #idj ,euripides1 ,phoenissae1 #djb-dje4 #ida ,euripides1 ,phoenissae1 #dcj-dcb4 #idb ,ibid4 #cdd-cdf4 #idc ,reading ,greek3 chthonos4 ,sic mutandum censet ,valckenarius4--,wyttenbach4 #idd ,through his daughter ,semele4 #ide ,herodotus1 ii4 #aga4 ,,on ,,fortune4 ,sec4 ,i4 ,fortune1 not wisdom1 rules the affairs of mortals4#idf ,and does not justice1 and fairness1 and sobriety1 and decorum rule the affairs of mortals8 ,was it of fortune or owing to fortune that ,aristides persevered in his poverty1 when he might have been lord of much wealth8 ,and that ,scipio after taking ,carthage neither saw nor received any of the spoil8 ,was it of fortune or owing to fortune that ,philocrates spent on harlots and fish the money he had received from ,philip8 ,and that ,lasthenes and ,euthycrates lost ,olynthus1 measuring happiness by their belly and lusts8 ,was it of fortune that ,alexander the son of ,philip not only himself abstained from the captive women1 but punished others that outraged them8 ,was it under the influence of an evil genius and fortune that ,alexander1#idg the son of ,priam1 intrigued with the wife of his host and ran away with her1 and filled two continents with war and evils8 ,for if all these things are due to fortune1 what hinders our saying that cats and goats and apes are under the influence of fortune in respect of greediness1 and lust1 and ribaldry8 ,sec4 ,,ii4 ,and if there are such things as sobriety and justice and fortitude1 with what reason can we deny the existence of prudence1 and if prudence exists1 how can we deny the existence of wisdom8 ,for sobriety is a kind of prudence1 as people say1 and justice also needs the presence of prudence4 ,nay more1 we call the wisdom and prudence that makes people good in regard to pleasure self-control and sobriety1 and in dangers and hardships endurance and fortitude1 and in dealings between man and man and in public life equity and justice4 ,and so1 if we are to ascribe to fortune the acts of wisdom1 let us ascribe justice and sobriety to fortune also1 aye1 and let us put down to fortune stealing1 and picking pockets1 and lewdness1 and let us bid farewell to argument1 and throw ourselves entirely on fortune1 as if we were1 like dust or refuse1 borne along and hurried away by a violent wind4 ,for if there be no wisdom1 it is not likely that there is any deliberation or investigation of matters1 or search for expediency1 but ,sophocles only talked nonsense when he said1 ,whate'er is sought is found1 what is neglected ,escapes our notice2#idh and again in dividing human affairs1 ,what can be taught ,i learn1 what can be found out ,duly investigate1 and of the gods ,i ask for what is to be got by prayer4#idi ,for what can be found out or learnt by men1 if everything is due to fortune8 ,and what deliberative assembly of a state is not annulled1 what council of a king is not abrogated1 if all things are subject to fortune8 whom we abuse as blind because we ourselves are blind in our dealings with her4 ,indeed1 how can it be otherwise1 seeing that we repudiate wisdom1 which is like plucking out our eyes1 and take a blind guide of our lives8 ,sec4 ,,iii4 ,supposing any of us were to assert that seeing is a matter of fortune1 not of eyesight1 nor of the eyes that give light1 as ,plato says1 and that hearing is a matter of fortune1 and not the imbibing of a current of air through the ear and brain1 it would be well for us then to be on our guard against the evidence of our senses4 ,but indeed nature has given us sight and hearing and taste and smell1 and all other parts of the body and their functions1 as ministers of wisdom and prudence4 ,for it is the mind that sees1 and the mind that hears1 everything else is deaf and blind4 ,and just as1 if there were no sun1 we should have perpetual night for all the stars1 as ,heraclitus says1 so man for all his senses1 if he had no mind or reason1 would be little better than the beasts4 ,but as it is1 it is not by fortune or chance that we are superior to them and masters of them1 but ,prometheus1 that is reason1 is the cause of this1 ,presenting us with bulls1 horses1 and asses1 ,to ease us of our toil1 and serve instead1 as ,a,eschylus says4#iej ,for as to fortune and natural condition1 most of the beasts are better off than we are4 ,for some are armed with horns and tusks and stings1 and as for the hedgehog1 as ,empedocles says1 it has its back all rough with sharp bristles1 and some are shod and protected by scales and fur and talons and hoofs worn smooth by use1 whereas man alone1 as ,plato says1 is left by nature naked1 unarmed1 unshod1 and uncovered4 ,but by one gift1 that of reason and painstaking and forethought1 nature compensates for all these deficiencies4 ,small indeed is the strength of man1 but by the versatility of his intellect he can tame the inhabitants of the sea1 earth1 and air4#iea ,nothing is more agile and swift than horses1 yet they run for man2 the dog is a courageous and high-spirited creature1 yet it guards man2 fish is most pleasant to the taste1 the pig the fattest of all animals1 yet both are food and delicacies for man4 ,what is huger or more formidable in appearance than the elephant8 ,yet it is man's plaything1 and a spectacle at public shows1 and learns to dance and kneel4 ,and all these things are not idly introduced1 but to the end that they may teach us to what heights reason raises man1 and what things it sets him above1 and how it makes him master of everything4 ,for we are not good boxers1 nor good wrestlers1 ,nor yet swift runners1#ieb for in all these points we are less fortunate than the beasts4 ,but by our experience and memory and wisdom and cunning1 as ,anaxagoras says1 we make use of them1 and get their honey and milk1 and catch them1 and drive and lead them about at our will4 ,and there is nothing of fortune in this1 it is all the result of wisdom and forethought4 ,sec4 ,,iv4 ,moreover the labours of carpenters and coppersmiths and house-builders and statue-makers are affairs of mortals1 and we see that no success in such trades is got by fortune or chance4 ,for that fortune plays a very small part in the life of a wise man1 whether coppersmith or house-builder1 and that the greatest works are wrought by art alone1 is shown by the poet in the following lines3-- ,all handicraftsmen go into the street1 ,ye that with fan-shaped baskets worship ,ergane1 ,zeus' fierce-eyed daughter2#iec for ,ergane#ied and ,athene1 and not ,fortune1 do the trades regard as their patrons4 ,they do indeed say that ,nealces1#iee on one occasion painting a horse1 was quite satisfied with his painting in all other respects1 but that some foam on the bridle from the horse's breath did not please him1 so that he frequently tried to rub it out2 at last in his anger he threw his sponge 7just as it was1 full of colours7 at the picture1 and this very wonderfully produced exactly the effect he desired4 ,this is the only fortunate accident in art that history records4 ,artificers everywhere use rules and weights and measures1 that none of their work may be done at random and anyhow4 ,and indeed the arts may be considered as wisdom on a small scale1 or rather as emanations from and fragments of wisdom scattered about among the necessities of life2 as the fire of ,prometheus is riddled to have been divided and scattered about in all quarters of the world4 ,for thus small particles and fragments of wisdom1 breaking up as it were and getting divided into pieces1 have formed into order4 ,sec4 ,v4 ,it is strange then that the arts do not require fortune to attain to their ends1 and yet that the most important and complete of all the arts1 the sum total of man's glory and merit1 should be so completely powerless4 ,why1 there is a kind of wisdom even in the tightening or slackening of chords1 which people call music1 and in the dressing of food1 which we call the art of cooking1 and in cleaning clothes1 which we call the art of the fuller1 and we teach boys how to put on their shoes and clothes generally1 and to take their meat in the right hand and their bread in the left1 since none of these things come by fortune1 but require attention and care4 ,and are we to suppose that the most important things which make so much for happiness do not call for wisdom1 and have nothing to do with reason and forethought8 ,why1 no one ever yet wetted earth with water and then left it1 thinking it would become bricks by fortune and spontaneously1 or procured wool and leather1 and sat down and prayed ,fortune that it might become clothes and shoes2 nor does anyone getting together much gold and silver and a quantity of slaves1 and living in a spacious hall with many doors1 and making a display of costly couches and tables1 believe that these things will constitute his happiness1 and give him a painless happy life secure from changes1 unless he be wise also4 ,a certain person asked the general ,iphicrates in a scolding way who he was1 as he seemed neither a heavy-armed soldier1 nor a bowman1 nor a targeteer1 and he replied1 ,i am the person who rule and make use of all these4 ,sec4 ,,vi4 ,so wisdom is neither gold1 nor silver1 nor fame1 nor wealth1 nor health1 nor strength1 nor beauty4 ,what is it then8 ,it is what can use all these well1 and that by means of which each of these things becomes pleasant and esteemed and useful1 and without which they are useless2 and unprofitable and injurious1 and a burden and disgrace to their possessor4 ,so ,hesiod's ,prometheus gives very good advice to ,epimetheus1 not to receive gifts from ,olympian ,zeus but to send them back1#ief meaning external things and things of fortune4 ,for as if he urged one who knew nothing of music not to play on the pipe1 or one who knew nothing of letters not to read1 or one who was not used to horses not to ride1 so he advised him not to take office if he were foolish1 nor to grow rich if he were illiberal1 nor to marry if likely to be ruled by his wife4 ,for success beyond their merit is to foolish persons a cause of folly1 as ,demosthenes said1#ieg and good fortune beyond their merit is to those who are not sensible a cause of misfortune4#ieh #idf ,a line from ,chaeremon4 #idg ,better known as ,paris4 #idh ,oedipus ,tyrannus1 #aaj1 #aaa4 ,wyttenbach compares ,terence1 ,heauton ,timorumenos1 #fge4 ,nil tam difficilest1 quin quaerende investigari possiet4 #idi ,soph41 ,frag4 #gbc4 #iej ,a,eschylus1 ,fragm4 #ahj4 ,reading ,greek3 antidoula with ,reiske and the ,,mss4 #iea ,euripides1 ,a,eolus1 ,fragm4 #bg4 #ieb ,homer1 ,odyssey1 viii4 #bdf1 #bdg4 #iec ,soph41 ,frag4 #gbd4 #ied ,the ,worker4 ,generally a title of ,athene1 as ,pausanias1 i4 #bd2 iii4 #ag2 v4 #ad2 vi4 #bf2 viii4 #cb2 ix4 #bf4 ,gataker thinks ,greek3 kai ten should be expunged4 ,hercher omits ,greek3 kai ten ',athenan altogether4 #iee ,so ,hercher after ,madvig4 ,see ,pliny1 ,hist4 ,nat41 ,,xxxv4 #cf1 #bj4 #ief ,hesiod1 ,works and ,days1 #hf1 #hg4 #ieg ,olynth41 i4 #bc4 #ieh ,the whole of this essay reminds one of the well-known lines of ,juvenal1 twice repeated--namely1 x4 #cfe1 #cff2 and xiv4 #cae1 #caf3-- ,nullum numen habes1 si sit prudentia2 nos te1 ,nos facimus1 ,fortuna1 deam caeloque locamus4 ,,index4 ,abrotonus1 #cg4 ,absence1 the test of affection1 #abb4 ,academy1 the1 #che4 ,achilles1 #e1 #eb1 #ajb1 #agb1 #ahg1 #aif1 #bjj1 #bga1 #bij1 #bia1 #cja1 #cai4 ,acropolis1 statue of ,leaena in the1 #bba4 ,admetus1 #eb4 ,adonis1 #dc1 #ceb4 ,adultery1 the fruit of curiosity1 #bde4 ,love of change1 #bih4 ,a,eschines1 #ag1 #ahh1 #bhe4 ,a,eschylus1 quoted or referred to1 #cc1 #de1 #dg1 #ee1 #fa1 #abe1 #abf1 #acj1 #agf1 #bjc1 #bje1 #bdb1 #bga1 #bgc1 #che1 #chh1 #cic1 #cif4 ,a,esculapius1 #bdd1 #bgj4 ,a,esop1 fables of alluded to1 #gb1 #ha1 #hh1 #abe1 #adb4 ,agamemnon1 #bib1 #cjj1 #cja4 ,agathoclea1 #cg4 ,agathocles1 #bgh1 #cbd1 #cbe1 #cdg4 ,agave1 #add4 ,agesilaus1 #abi1 #acf1 #afa1 #aff1 #bfb1 #bfd1 #cbf4 ,agis1 #bid4 ,aglaonice1 her knowledge of eclipses1 #hc4 ,ajax1 #aac1 #cdg4 ,alcaeus1 #ef1 #ei4 ,alcestis1 #ec4 ,alcibiades1 #ed1 #abh1 #ace1 #afj1 #aib1 #bid1 #cch4 ,alcman1 #cgi4 ,alexander1 the ,great1 #af1 #ej1 #aac1 #abd1 #acg1 #aea1 #afb1 #agb1 #agd1 #ahd1 #ahe1 #aie1 #bej1 #bgj1 #bgg1 #bhj1 #bib1 #cja1 #cjc1 #cad1 #cba1 #chi1 #cij1 #cid4 ,alexinus1 #bff4 ,ammonius1 ,plutarch's master1 #aid4 ,amoebeus1 #ajb4 ,amphictyones1 #aba1 #bcj4 ,anacharsis1 #abe1 #bai4 ,anacreon1 #cc4 ,anaxagoras1 #acf1 #cjf1 #cgc1 #cid1 #cig4 ,anaxarchus1 #ajg1 #aac1 #bec1 #bib4 ,anger1 how to restrain1 #bfg-bhh4 ,animals1 appeal to1 #ba-be4 ,use of1 #bjb4 ,answers1 three different kinds of1 #bcd4 ,anticyra1 #bhd4 ,antigonus1 #af1 #ch1 #bbb1 #beh1 #bfc1 #bgf1 #bgh1 #cbf1 #cgj4 ,antileon1 #ej4 ,antimachus1 poet1 #bcd4 ,antipater1 #gg1 #abd1 #ahb1 #bcg1 #bfj1 #big4 ,antipatridas1 #ej4 ,antiphanes1 #abe4 ,antiphon1 #ahi4 ,antisthenes1 #bff4 ,antony1 #agf4 ,anytus1 #ed1 #ada4 ,apelles1 #aj1 #aga1 #cjb4 ,aphrodite1 #cd1 #dc1 #dd1 #di1 #gf1 #gh1 #hj1 #bai4 ,apollo1 #aed1 #cdg1 #cgg4 ,araspes1 #acf4 ,arcadio1 #bgf4 ,arcesilaus1 #ahj1 #bhc4 ,archelaus1 #beh1 #chh4 ,archidamus1 king1 #b1 #bfd4 ,archilochus1 #bae1 #bdg1 #chg4 ,archytas1 of ,tarentum1 #aa1 #ae1 #ccf4 ,ares1 #dd1 #de1 #dg1 #di4 ,argus1 #adf4 ,aristaeus 7the ,saint ,hubert of the ,middle ,ages71 #de4 ,aristides1 #abj1 #acf4 ,aristippus1 #f1 #cb1 #ic1 #abg1 #abh1 #bdj1 #bhe1 #big4 ,aristo1 #ih1 #bda4 ,aristocrates1 #cbb4 ,aristogiton1 #ej1 #fg1 #ahi1 #bbj4 ,aristomenes1 the hero1 #eb4 ,aristomenes1 tutor of ,ptolemy ,epiphanes1 #aie4 ,aristonica1 #cg4 ,aristophanes1 #ae1 #bg1 #dc1 #ic1 #aie1 #bda4 ,aristotle1 #ajj1 #aja1 #aaj1 #abd1 #afb1 #bae1 #bgj1 #bgh1 #bha1 #cjc1 #cbf1 #chf4 ,arisinoe1 sister and wife of ,ptolemy ,philadelphus1 #af4 ,artemis1 #cfg4 ,asopichus1 #eb4 ,ass-driver1 story of ,athenian1 #bhb4 ,athene1 ornament of1 #cff4 ,athene and the ,satyr1 #bgc4 ,athene ,chalcioecus1 #bbh4 ,called ,ergane1 #cig4 ,athenians1 oracle given to the1 #cfg4 ,attis1 #dc4 ,augustus1 #ahi1 #bbd1 #bbe4 ,aulis1 famous for earthenware1 #cff4 ,bacchis1 #cg4 ,barbers1 a talkative race1 #bbf1 #bbg4 ,baxter1 ,richard1 and ,plutarch1 ,preface1 viii1 note4 ,belestiche1 #ch4 ,bellerophon1 #bdf1 #bee4 ,bessus1 story about1 #cda4 ,bias1 #agf1 #bag1 #ccb4 ,bion1 #aj1 #fg1 #acb1 #agb1 #beh1 #ced4 ,bocchoris1 #bee4 ,books1 value of1 #ab4 ,boys1 not to be overworked1 #ac4 ,to be taught to speak the truth1 #af4 ,love of1 #ag1 #ca1 #cc-ce1 #ej1 #ea1 #eb1 #ed1 #fa1 #fd1 #fe1 #fg4 ,brasidas1 #abj1 #abf1 #cca4 ,briareus1 #adf1 #aej1 #bii4 ,brides1 custom of in ,boeotia1 #gj1 #ga4 ,custom of at ,leptis in ,libya1 #gi4 ,caeneus1 his change of sex1 #abj4 ,caesar1 ,julius1 #baj4 ,callimachus1 #bgb1 #che4 ,callisthenes1 #bgj4 ,callixenus1 #ada4 ,camma1 story about1 #fc1 #fd4 ,carneades1 #agb1 #bce1 #bcg1 #cjf1 #caj4 ,cassander1 #bef1 #cci1 #cea4 ,cassandra1 #cdg4 ,cato1 #dh1 #gb1 #baa1 #bab1 #bfc1 #cbe1 #cfi4 ,cebes1 #ag4 ,cephisocrates1 #aha4 ,cephisodorus1 #eb4 ,ceramicus1 at ,athens1 #bai1 #bei4 ,cestus of ,aphrodite1 #gf1 #bai4 ,chaeron1 son of ,plutarch1 #hg4 ,chaeron1 and ,chaeronea1 #bch4 ,chaeronea1 ,plutarch's native place1 #bch4 ,chalcis1 people of1 #ea4 ,chameleon1 #aeh1 #afb4 ,character1 moral1 #ajb4 ,childless1 paid court to1 #bh4 ,chilo1 #aea1 #bjb4 ,chrysippus1 #dd1 #ii1 #aaj1 #aac1 #aad1 #aae4 ,cicero1 #baj1 #cah1 #cbj1 #cij4 ,cimon1 father of ,miltiades1 #bg1 #eb4 ,claudia1 #hd4 ,cleanthes1 #cgj4 ,clearchus1 #aia4 ,cleomachus1 #ea4 ,cleonice1 #cdc1 #cdd4 ,clitus1 #aac1 #aie1 #bgg4 ,clodius1 #bca1 #bcb4 ,clytaemnestra1 dream of1 #cdc4 ,conjugal constancy1 #ha4 ,conjugal precepts1 #gj-hd4 ,contentedness of mind1 on1 #bhi-caa4 ,contracts1 #aci4 ,corax1 #ceb4 ,cornelia1 sister of ,scipio1 #hd4 ,correction of servants1 #bgi-bha4 ,crassus1 #bjg1 #bjh4 ,crates1 #gf1 #ada1 #aia1 #bjc1 #bib1 #cbh1 #cgj1 #cgb4 ,creon1 his daughter1 #aea4 ,crete1 #bjb4 ,crisso1 #agb4 ,croesus1 #aga1 #aib4 ,ctesiphon1 #bge4 ,curiosity1 #bch-beb4 ,cybele1 #dg1 #ee1 #hb1 #cgi4 ,cyclades1 #che4 ,cynic1 story about1 #beh4 ,cynosarges1 #cb1 note4 ,cyrus1 #gi1 #bcf1 #bej1 #cad1 #cbf4 ,danaus1 #bg4 ,darius1 #aeg1 #bej4 ,deity1 on those who are punished late by the1 #cca-cfe4 ,demaratus1 #aic4 ,demetrius1 #h1 #aia1 #bcj4 ,democritus1 #ad1 #aaj1 #abi1 #adb1 #bdi1 #cgg4 ,demosthenes1 #i1 #abh1 #aib1 #bje1 #beg1 #bei1 #cbj1 #cba1 #cbc1 #cca1 #cii4 ,diogenes1 #b1 #g1 #ic1 #aah1 #abc1 #abd1 #abg1 #aca1 #adj1 #ada1 #aic1 #bja1 #bjc1 #bje1 #bdh1 #beh1 #bei1 #bhb1 #bib1 #bid1 #cja1 #caa1 #chc1 #chh1 #chi1 #cij1 #cia4 ,dion1 #aa1 #aea1 #afa1 #afb1 #aib1 #bef4 ,dionysius1 the tyrant of ,sicily1 #gf1 #aea1 #afj1 #afa1 #afb1 #afc1 #afh1 #ahg1 #ahh1 #ahi1 #bbf1 #bcj1 #bfa1 #bid1 #cba1 #cci4 ,dionysius1 a ,corinthian poet1 #ea4 ,dionysus 7the ,latin ,bacchus71 #de1 #dg1 #ia1 #ade1 #cic4 ,dioxippus1 #bdh4 ,disease1 the sacred1 #da1 note4 ,disorders1 of mind or body1 which worse8 #adb1 #ade4 ,dolon1 #aac1 #abj4 ,domitian1 #bea4 ,domitius1 #bjg1 #baa4 ,dorian measure1 #acd4 ,drink1 #b1 #baf1 #bag1 #bhd4 ,dryads1 #de4 ,earthenware1 #cff4 ,education1 #a-ba4 ,egyptian1 answer of an1 #bdj4 ,emerson1 on ,plutarch1 see ,title-page1 and ,preface1 p4 ix4 ,empedocles1 #dc1 #ade1 #adi1 #ahj1 #bhh1 #cje1 #cga1 #cic1 #cif4 ,empone1 her devotion to her husband1 #fg-fi4 ,enemies1 how a man may be benefited by his1 #bja-bac4 ,enthusiasm1 #dg4 ,envy1 #bab1 #bac1 #bdc1 #cjd4 ,on envy and hatred1 #cab-cae4 ,how one can praise oneself without exciting envy1 #cae-cca4 ,epaminondas1 #aa1 #eb1 #acf1 #afa1 #bid1 #cah1 #cba1 #cbf1 #cgf4 ,ephesus1 #cfg4 ,ephorus1 #bcf4 ,epicharmus1 #ahh1 #ahi1 #cej4 ,epicureans1 argued against1 #ba-bh1 #cgc-cgh4 ,epicurus1 #bd1 #bia1 #cjf1 #cgc1 #cge4 ,epitaphs1 #bdg1 #bdh4 ,erasistratus1 #be1 #bdd4 ,ergane1 name of ,athene1 #cig4 ,eumenes1 #bbb4 ,euphemism1 #aab1 #adc1 #add1 #afg4 ,euphorion1 #cjc4 ,eupolis1 #afc4 ,euripides1 quoted or referred to1 #a1 #h1 #i1 #ad1 #ag1 #bg1 #bh1 #dj1 #db1 #dc1 #dd1 #ej1 #ec1 #ef1 #eh1 #fj1 #fg1 #gi1 #hj1 #hf1 #hi1 #ajg1 #aab1 #aai1 #acf1 #ach1 #add1 #adf1 #aej1 #aea1 #aeb1 #aee1 #afj1 #agj1 #agh1 #agi1 #ahb1 #aij1 #aia1 #aid1 #aif1 #aig1 #aii1 #bje1 #bjf1 #bjg1 #bji1 #bad1 #baf1 #bbb1 #bbc1 #bcf1 #bdg1 #bea1 #bee1 #bef1 #bfj1 #bfa1 #bfb1 #bgj1 #bhg1 #bij1 #bib1 #bic1 #cja1 #cje1 #cjg1 #cji1 #caj1 #cae1 #cbe1 #ccb1 #ccc1 #ccd1 #cde1 #cdf1 #cgc1 #cgi1 #chc1 #chh1 #cij1 #cia1 #cib1 #cig4 ,eurydice of ,hierapolis1 #ba4 ,eurydice1 wife of ,orpheus1 #ec4 ,euthydemus1 #bhc4 ,eutropio1 cook to ,king ,antigonus1 #af4 ,evenus1 sayings of1 #bg1 #aee4 ,exercise1 value of1 #ab4 ,exile1 #cgh-cid4 ,fabius ,maximus1 #bbd1 #bbe4 ,fabricius1 #bid4 ,family1 defects and idiosyncrasies of1 #cef1 #ceg4 ,fancy1 power of1 #cjg4 ,fathers1 not to be too strict1 #bj4 ,to set a good example to their sons1 #bj1 #ba4 ,the jus trium liberorum1 #bb4 ,saying of ,evenus about fathers1 #bg4 ,favour1 the1 #cc1 #cd4 ,reminding of favours unpleasant1 #aha4 ,feast1 every day a1 #caa4 ,fickleness1 #adf4 ,flatterers1 #ai4 ,saying of ,phocion about1 #gg1 #ahb4 ,how to be discerned from friends1 #aec-bja4 ,flute-girls at marriages1 #dj4 ,fortune1 not to be railed at1 #hi-ia4 ,fortune's rope-dance1 #aci4 ,fortune and vice1 #adj1 #ada4 ,on ,fortune1 #cid-cii4 ,freedom of speech1 #ahe-bja4 ,friends1 on abundance of1 #ade-aec4 ,friendship going in pairs1 #adf1 #adg4 ,originated by similarity1 #aeb1 #aeh1 #aei4 ,how friends are to be distinguished from flatterers1 #aec-bja4 ,galba1 story about1 #di4 ,geese1 ingenuity of1 #bbi4 ,germanicus1 idiosyncrasy of1 #cab4 ,glaucus1 son of ,epicydes1 #cec4 ,gobryas1 #aeg4 ,gods considered as forces1 #dd1 #cjb4 ,perform their benefits secretly1 #aha4 ,gorgias1 #ha4 ,gorgo1 wife of ,leonidas1 #hd4 ,gracchus1 #bgc4 ,great1 the1 especially open to flatterers1 #ahd1 #ahe4 ,grief1 immoderate at death to be avoided1 #hf1 #hg1 #hh4 ,unexpected grief worst1 #aac1 #cjf4 ,gylippus1 #ae4 ,habit1 force of1 #c1 #d1 #ccg4 ,hannibal1 remark of1 #cia4 ,happiness1 the mind the seat of1 #ie4 ,hares1 #cfh4 ,harmodius1 #fg1 #ahi1 #bbj4 ,hatred1 and envy1 #cab-cae4 ,hegesias1 #bh4 ,helicon1 ,mount1 #bi1 #cj4 ,helots1 #bgb4 ,hemlock1 how affected by wine1 #bbh4 ,heraclea1 #cdc4 ,heraclitus1 #da1 #ic1 #bca1 #bgf1 #cej1 #chg1 #cif4 ,hercules1 #ci1 #eb1 #bii1 #cba1 #cdg1 #cdh1 #ceb4 ,heredity1 #a1 #b1 #cea1 #cee4 ,hermes1 his functions1 #df4 ,proverbial saying about1 #bae4 ,herodotus1 #gb1 #id1 #ada1 #aeg1 #aga1 #aib1 #bii1 #cfg1 #chh1 #cic4 ,herophilus1 #bdd4 ,herrick1 and ,plutarch1 see ,preface1 viii1 #bhh1 note4 ,hesiod1 quoted or alluded to1 #ad1 #cf1 #dd1 #if1 #aba1 #abc1 #aee1 #ahj1 #bab1 #bef1 #bfa1 #bij1 #cjd1 #cda1 #cee1 #cih1 #cii4 ,hiero1 #bji1 #cch4 ,hieronymus1 #bga1 #bha4 ,hipparchus1 dream of1 #cdc4 ,hippocrates1 #acb1 #bcg1 #bch4 ,hippothorus1 a tune1 #gj4 ,homer1 alluded to or quoted1 #af1 #bc1 #bd1 #bf1 #cc1 #dd1 #de1 #dh1 #eb1 #ed1 #ee1 #ef1 #fa1 #fe1 #ff1 #ga1 #ge1 #gf1 #hj1 #hc1 #ia1 #ie1 #aja1 #ajb1 #ajh1 #aaj1 #aac1 #aag1 #aah1 #abb1 #abg1 #abh1 #acj1 #acb1 #ach1 #aci1 #adb1 #adg1 #adi1 #afj1 #afa1 #afe1 #agj1 #agb1 #agf1 #agi1 #ahg1 #aib1 #aie1 #aif1 #aig1 #aii1 #bjj1 #bjd1 #bji1 #baf1 #bag1 #bah1 #bai1 #bba1 #bbb1 #bbc1 #bbf1 #bbg1 #bce1 #bci1 #bdf1 #bdg1 #bed1 #bfh1 #bgj1 #bga1 #bgb1 #bha1 #bhc1 #bhd1 #bij1 #bia1 #bib1 #cjj1 #cja1 #cjb1 #cjd1 #cjg1 #cjh1 #cji1 #cac1 #cah1 #cai1 #cbb1 #cbc1 #cbd1 #cbf1 #cbg1 #cbi1 #cdj1 #cda1 #cdg1 #ceb1 #cfh1 #cfi1 #cgb1 #cgh1 #che1 #chf1 #chg1 #cig1 #cih4 ,hyperides1 #ahg4 ,hypsipyle1 her foster-child1 #adf4 ,ibycus1 story about1 #bbh4 ,idaean ,dactyli1 #acf4 ,ignorance of self1 #adc4 ,imagination1 power of1 #aja1 #ajb4 ,indian wives1 #adj4 ,indian sages1 #adj1 #ada4 ,infants1 death of1 #ib4 ,iolaus1 nephew of ,hercules1 #ci1 #eb4 ,iphicrates1 answer of1 #id1 #cih4 ,knowledge of self1 #aed1 #ahe1 #bjg1 #cjb4 ,labour1 its power1 #c4 ,lacydes1 friend of ,arcesilaus1 #aha4 ,lacydes1 king of the ,argives1 #bjh4 ,lais1 famous courtesan1 #cb1 #di1 #fc4 ,law1 martial1 #baa4 ,leaena1 her heroism1 #bbj1 #bba4 ,lemnos1 the women of1 #da4 ,leo of ,byzantium1 saying of1 #bjf4 ,life1 the three kinds of1 #aa4 ,like a game at dice1 #bic4 ,chequered1 #cje4 ,live unknown1 whether a wise precept1 #cgc-cgh4 ,litigation1 evil effects of1 #ade4 ,livia1 wife of ,augustus1 #bbe4 ,liver1 the seat of desire1 #aae4 ,locrians1 custom of the1 #cdg4 ,locris1 authorities of1 #bde4 ,love1 to one's offspring1 #ba-bh4 ,on love generally1 #bi-fi4 ,god of ,love1 his festival at ,thespiae1 #bi1 #fc4 ,pandemian and ,celestial love1 #eg4 ,no strong love without jealousy1 #ace4 ,lovers admire even the defects of their loves1 #acf1 #afg1 #afh1 #bji1 #bac4 ,love blind1 #aec4 ,loxias1 name of ,apollo1 meaning of1 #bca4 ,lyciscus1 #ccb1 #ccc4 ,lycurgus1 #c1 #acf1 #bcj1 #cbj4 ,lydiades1 #bch4 ,lydian measure1 #acd4 ,lydian produce1 #ade4 ,lynceus1 #bjc4 ,lysander1 #gf1 #bfb4 ,lysias1 #bah4 ,lysimache1 #bfc4 ,lysimachus1 king1 #bbe1 #bda1 #cdd1 #cij1 #cia4 ,maecenas1 #di4 ,magas1 #aac1 #bgf1 #bgg4 ,man1 his wretchedness1 #bf1 #adb4 ,different views of men1 #aad4 ,man's various idiosyncrasies and fortunes1 #adi4 ,marriage1 #bj1 #ca-ci1 #fc-fi4 ,hesiod on the proper age for marriage1 #cf4 ,no ,meum and ,tuum to exist in marriage1 #fb1 #gd1 #ge4 ,mutual respect a vital necessity in marriage1 #fb4 ,conjugal ,precepts1 #gj-hd4 ,marsyas1 #bgc4 ,means1 various kinds of1 #ajd1 #aje4 ,measures1 ,dorian and ,lydian1 #acd4 ,median war1 #cfg4 ,medius1 #ahd1 #cjc4 ,megabyzus1 #aga1 #cjb4 ,megara1 wife of ,hercules1 #ci4 ,megarians1 their sacrifice to ,poseidon1 #acc4 ,melanippus1 #ej4 ,melanthius1 #ha1 #ccf4 ,meleager1 #eb4 ,meletus1 #abj1 #ada4 ,memory1 the storehouse of learning1 #ad4 ,menander1 #ee1 #if1 #aad1 #aae1 #adf1 #aej1 #afd1 #agc1 #agi1 #beg1 #bia1 #cje1 #cjg1 #caj1 #ccj4 ,menedemus1 #ih1 #acj1 #afe1 #cjc4 ,metageitnion1 #chb4 ,metella1 wife of ,sulla1 #bai4 ,metellus1 #bbb1 #bgg1 #cbj4 ,metrocles1 #adj1 #bie4 ,metrodorus1 saying of1 #gg4 ,mice1 dislike to1 #cab4 ,miltiades1 the son of ,cimon1 #bg1 #ace1 #cch4 ,mirrors of the ancients1 #ei1 note4 ,comparison of wives to mirrors1 #gc4 ,proper use of the mirror1 #gf4 ,comparison of the flatterer to a mirror1 #afa4 ,mithridates1 #agj1 #bai4 ,money1 against borrowing1 #cfe-cgc4 ,montaigne1 and ,plutarch1 ,preface1 vii4 ,mothers1 to be carefully selected1 #a4 ,to 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