βαδίζειν ἐπυθόμην χρῆναι παρ᾽ ἡμῶν, ἔλαττον ἔχειν οἰήσομαι πρὸς παραψυχήν,
ὦ φίλε ἑταῖρε, μᾶλλον δὲ οὐδὲ τὴν ἀρχὴν πεπορίσθαι τινὰ ῥᾳστώνην ἐμαυτῷ
νομιῶ, ἧς σοί γε οὐ μεταδέδωκα. [B] κοινωνήσαντας γὰρ ἡμᾶς ἀλλήλοις πολλῶν
μὲν ἀλγεινῶν, πολλῶν δὲ ἡδέων ἔργων τε καὶ λόγων, ἐν πράγμασιν ἰδίοις τε
καὶ δημοσίοις, οἴκοι καὶ ἐπὶ στρατοπέδου, κοινὸν(291) εὑρίσκεσθαι χρὴ τῶν
παρόντων, ὁποῖά ποτ᾽ ἂν ᾖ, παιώνιον ἄκος. ἀλλὰ τίς ἂν ἡμῖν ἢ τὴν Ὀρφέως
μιμήσαιτο(292) λύραν ἢ τοῖς Σειρήνων ἀντηχήσειε(293) μέλεσιν ἢ τὸ νηπενθὲς
ἐξεύροι φάρμακον; εἴτε λόγος ἦν ἐκεῖνο πλήρης Αἰγυπτίων διηγημάτων, εἴθ᾽
ὅπερ αὐτὸς ἐποίησεν, ἐν τοῖς ἑπομένοις [C] ἐνυφήνας τὰ Τρωικὰ πάθη, τοῦτο
τῆς Ἑλένης παρ᾽ Αἰγυπτίων μαθούσης, οὐχ ὅσα Ἕλληνες καὶ Τρῶες ἀλλήλους
ἔδρασαν, ἀλλὰ ποταποὺς εἶναι χρὴ τοὺς λόγους, οἳ τὰς μὲν ἀλγηδόνας
ἀφαιρήσουσι τῶν ψυχῶν, εὐφροσύνης δὲ καὶ γαλήνης αἴτιοι καταστήσονται. καὶ
γάρ πως ἔοικεν ἡδονὴ καὶ λύπη τῆς αὐτῆς κορυφῆς ἐξῆφθαι καὶ παρὰ [241]
μέρος ἀλλήλαις ἀντιμεθίστασθαι. τῶν προσπιπτόντων δὲ καὶ τὰ λίαν ἐργώδη
φασὶν οἱ σοφοὶ τῷ νοῦν ἔχοντι φέρειν οὐκ ἀλάττονα τῆς δυσκολίας τὴν
εὐπάθειαν, ἐπεὶ καὶ τὴν μέλιτταν ἐκ τῆς δριμυτάτης πόας τῆς περὶ τὸν
Ὕμηττὸν φυομένης γλυκεῖαν ἀνιμᾶσθαι δρόσον καὶ τοῦ μέλιτος εἶναι
δημιουργόν. ἀλλὰ καὶ τῶν σωμάτων ὅσα μὲν ὑγιεινὰ καὶ ῥωμαλέα καθέστηκεν,
[B] ὑπὸ τῶν τυχόντων τρέφεται σιτίων, καὶ τὰ δυσχερῆ δοκοῦντα πολλάκις
ἐκείνοις οὐκ ἀβλαβῆ μόνον, ἀλλὰ καὶ τῆς ἰσχύος αἴτια γέγονεν· ὅσοις δὲ
πονηρῶς ἔχει φύσει καὶ τροφῆς καὶ ἐπιτηδεύσει τὸ σῶμα, τὸν πάντα βίον
νοσηλευομένοις, τούτοις καὶ τὰ κουφότατα βαρυτάτας εἴωθε προστιθέναι
βλάβας. οὐκοῦν καὶ τῆς διανοίας ὅσοι μὲν οὕτως ἐπεμελήθησαν, ὡς μὴ
παμπονήρως ἔχειν, ἀλλ᾽ ὑγιαίνειν μετρίως, εἰ καὶ μὴ κατὰ τὴν Ἀντισθένους
καὶ Σωκράτους ῥώμην μηδὲ [C] τὴν Καλλισθένους ἀνδρείαν μηδὲ τὴν Πολέμωνος
ἀπάθειαν, ἀλλ᾽ ὥστε δύνασθαι τὸ μέτριον ἐν τοῖς τοιούτοις αἱρεῖσθαι, τυχὸν
ἂν καὶ ἐν δυσκολωτέροις εὐφραίνοιντο.
(Ah, my beloved comrade, unless I tell you all that I said to myself when
I learned that you were compelled to journey far from my side, I shall
think I am deprived of some comfort; or rather, I shall consider that I
have not even begun to procure some assuagement for my grief unless I have
first shared it with you. For we two have shared in many sorrows and also
in many pleasant deeds and words, in affairs private and public, at home
and in the field, and therefore for the present troubles, be they what
they may, we must needs discover some cure, some remedy that both can
share. But who will imitate for us the lyre of Orpheus, who will echo for
us the songs of the Sirens or discover the drug nepenthe?(294) Though that
was perhaps some tale full of Egyptian lore or such a tale as the poet
himself invented, when in what follows he wove in the story of the sorrows
of the Trojans, and Helen had learned it from the Egyptians; I do not mean
a tale of all the woes that the Greeks and Trojans inflicted on one
another, but rather tales such as they must be that will dispel the griefs
of men’s souls and have power to restore cheerfulness and calm. For
pleasure and pain, methinks, are connected at their source(295) and
succeed each other in turn. And philosophers assert that in all that
befalls the wise man the very greatest trials afford him as much felicity
as vexation; and thus, as they say, does the bee extract sweet dew from
the bitterest herb that grows on Hymettus and works it into honey.(296)
Even so bodies that are naturally healthy and robust are nourished by any
kind of food, and food that often seems unwholesome for others, far from
injuring them, makes them strong. On the other hand, the slightest causes
usually inflict very serious injuries on persons who by nature or nurture,
or owing to their habits, have an unsound constitution and are lifelong
invalids. Just so with regard to the mind: those who have so trained it
that it is not altogether unhealthy but moderately sound, though it do not
indeed exhibit the vigour of Antisthenes or Socrates, or the courage of
Callisthenes, or the imperturbability of Polemon, but so that it can under
the same conditions as theirs adopt the golden mean, they, I say, will
probably be able to remain cheerful in more trying conditions.)
Ἐγώ τοι καὶ αὐτὸς πεῖραν ἐμαυτοῦ λαμβάνων, ὅπως πρὸς τὴν σὴν πορείαν ἔχω
τε καὶ ἕξω, τοσοῦτον ὠδυνήθην, ὅσον ὅτε πρῶτον τὸν ἐμαυτοῦ καθηγεμόνα
κατέλιπον οἴκοι· πάντων γὰρ ἀθρόως εἰσῄει με μνήμη, τῆς τῶν πόνων
κοινωνίας, ὧν ἀλλήλοις συνδιηνέγκαμεν, τῆς ἀπλάστου καὶ καθαρᾶς ἐντεύξεως,
[D] τῆς ἀδόλου καὶ δικαίας ὁμιλίας, τῆς ἐν ἅπασι τοῖς καλοῖς κοινοπραγίας,
τῆς πρὸς τοὺς πονηροὺς ἰσορρόπου τε καὶ ἀμεταμελήτου προθυμίας τε καὶ
ὁρμῆς, ὡς μετ᾽ ἀλλήλων ἔστημεν πολλάκις ἶσον θυμὸν ἔχοντες, ὁμότροποι καὶ
ποθεινοὶ φίλοι. πρὸς δὲ αὖ τούτοις εἰσῄει με μνήμη τοῦ ΟἸώθη δ᾽ Ὀδυσεύς·
εἰμὶ γὰρ ἐγὼ νῦν ἐκείνῳ παραπλήσιοδςσ, ἐπεὶ σὲ μὲν κατὰ τὸν Ἕκτορα θεὸς
ἐξήγαγεν ἔξω βελῶν, ὧν οἱ συκοφάνται [242] πολλάκις ἀφῆκαν ἐπὶ σέ, μᾶλλον
δὲ εἰς ἐμέ, διὰ σοῦ τρῶσαι βουλόμενοι, ταύτῃ με μόνον ἁλώσιμον
ὑπολαμβάνοντες, εἰ τοῦ πιστοῦ φίλου καὶ προθύμου συνασπιστοῦ καὶ πρὸς τοὺς
κινδύνους ἀπροφασίστου κοινωνοῦ τῆς συνουσίας στερήσειαν. οὐ μὴν ἔλαττον
οἶμαί σε διὰ τοῦτο ἀλγεῖν ἢ ἐγὼ νῦν, ὅτι σοι τῶν πόνων καὶ τῶν κινδύνων
ἔλαττον μέτεστιν, [B] ἀλλὰ καὶ πλέον ὑπὲρ ἐμοῦ δεδιέναι καὶ τῆς ἐμῆς
κεφαλῆς, μή τι πάθῃ. καὶ γάρ τοι καὶ αὐτὸς οὐκ ἐν δευτέρῳ τῶν ἐμὼν ἐθέμην
τὰ σά, καὶ σοῦ δὲ ὁμοίως ἔχοντος πρὸς ἡμᾶς ᾐσθόμην. ὅθεν εἰκότως καὶ μάλα
δάκνομαι, ὅτι σοι, τῶν ἄλλων ἕνεκα λέγειν δυναμένῳ
(For my part, when I put myself to the proof to find out how I am and
shall be affected by your departure, I felt the same anguish as when at
home I first left my preceptor.(297) For everything flashed across my mind
at once; the labours that we shared and endured together; our unfeigned
and candid conversation; our innocent and upright intercourse; our co‐
operation in all that was good; our equally‐matched and never‐repented
zeal and eagerness in opposing evildoers. How often we supported each
other with one equal temper!(298) How alike were our ways! How precious
our friendship! Then too there came into my mind the words, “Then was
Odysseus left alone.”(299) For now I am indeed like him, since the god has
removed you, like Hector,(300) beyond the range of the shafts which have
so often been aimed at you by sycophants, or rather at me, since they
desired to wound me through you; for they thought that only thus should I
be vulnerable if they should deprive me of the society of a faithful
friend and devoted brother‐in‐arms—one who never on any pretext failed to
share the dangers that threatened me. Moreover the fact that you now have
a smaller share than I in such labours and dangers does not, I think, make
your grief less than mine; but you feel all the more anxiety for me and
any harm that may befall my person.(301) For even as I never set your
interests second to mine, so have I ever found you equally well disposed
towards me. I am therefore naturally much chagrined that to you who with
regard to all others can say,)
Οὐδὲν μέλει μοι· τἀμὰ γὰρ καλῶς ἔχει,
Μόνος εἰμὶ [C] λύπης αἴτιος καὶ φροντίδος.(302)
(“I heed them not, for my affairs are prosperous,”(303) I alone
occasion sorrow and anxiety.)
ἀλλὰ τούτου μὲν ἐξ ἴσης, ὡς ἔοικε, κοινωνοῦμεν, σὺ μὲν ὑπὲρ ἡμῶν ἀλγῶν
μόνον, ἐγὼ δὲ ἀεὶ ποθῶν τὴν σὴν συνουσίαν καὶ τῆς φιλίας μεμνημένος, ἣν ἐκ
τῆς ἀρετῆς μὲν μάλιστα καὶ προηγουμένως, ἔπειτα καὶ διὰ τὴν χρείαν, ἣν ἐγὼ
μὲν σοί, σὺ δὲ ἐμοὶ συνεχῶς παρέσχες, ἀνακραθέντες ἀλλήλοις ὡμολογήσαμεν,
οὐχ ὅρκοις οὐδὲ τοιαύταις ἀνάγκαις ταῦτα πιστούμενοι, [D] ὥσπερ ὁ Θησεὺς
καὶ ὁ Πειρίθους, ἀλλ᾽ ἐξ ὧν ἀεὶ ταὐτὰ νοοῦντες καὶ προαιρούμενοι κακὸν μὲν
δοῦναι τῶν πολιτῶν τινι τοσοῦτον δέω λέγειν ἀπέσχομεν, ὥστε οὐδὲ
ἐβουλευσάμεθά ποτε μετὰ ἀλλήλων· χρηστὸν δὲ εἴ τι γέγονεν ἢ βεβούλευται
κοινῇ παρ᾽ ἡμῶν, τοῦτο ἄλλοις εἰπεῖν μελήσει.
(However this sorrow it seems we share equally, though you grieve only on
my account, while I constantly feel the lack of your society and call to
mind the friendship that we pledged to one another—that friendship which
we ever cemented afresh, based as it was, first and foremost, on virtue,
and secondly on the obligations which you continually conferred on me and
I on you. Not by oaths or by any such ties did we ratify it, like Theseus
and Peirithous, but by being of the same mind and purpose, in that so far
from forbearing to inflict injury on any citizen, we never even debated
any such thing with one another. But whether anything useful was done or
planned by us in common, I will leave to others to say.)
Ὡς μὲν οὖν εἰκότως ἀλγῶ τοῖς παροῦσιν, οὐ φίλου μόνον, ἀλλὰ καὶ συνεργοῦ
πιστοῦ, [243] δοίη δὲ ὁ δαίμων, καὶ πρὸς ὀλίγον ἀπαλλαττόμενος, οἶμαι καὶ
Σωκράτη τὸν μέγαν τῆς ἀρετῆς κήρυκα καὶ διδάσκαλον ἔμοιγε συνομολογήσειν
ἐξ ὧν ἐκεῖνον γνωρίζομεν, λέγω δὲ τῶν Πλάτωνος λόγων, τεκμαιρόμενος ὑπὲρ
αὐτοῦ. φησὶ γοῦν ὅτι Χαλεπώτερον ἐφαίνετό μοι ὀρθῶς τὰ πολιτικὰ διοικεῖν·
οὔτε γὰρ ἄνευ φίλων ἀνδρῶν καὶ ἑταίρων πιστῶν οἷόν τε εἶναι πράττειν, οὔτ᾽
εὐπορεῖν τούτων ξὺν πολλῇ ῥᾳστώνῃ. καίτοι τοῦτό γε εἰ Πλάτωνι μεῖζον
ἐφαίνετο τοῦ διορύττειν [B] τὸν Ἄθω, τί χρὴ προσδοκᾶν ἡμᾶς ὑπὲρ αὐτοῦ τοὺς
πλέον ἀπολειπομένους τῆς ἐκείνου συνέσεώς τε καὶ γνώμης ἢ ἐκεῖνος τοῦ
θεοῦ; ἐμοὶ δὲ οὐδὲ τῆς χρείας μόνον ἕνεκα, ἣν ἀντιδιδόντες ἀλλήλοις ἐν τῇ
πολιτείᾳ ῥᾷον εἴχομεν πρὸς τὰ παρὰ γνώμην ὑπὸ τῆς τύχης καὶ τῶν
ἀντιταττομένων ἡμῖν πραττόμενα, ἀλλὰ(304) καὶ τῆς μόνης ἀεί μοι θαλπωρῆς
τε καὶ τέρψεως [C] ἐνδεὴς οὐκ εἰς μακρὰν ἔσεσθαι μέλλων, εἰκότως δάκνομαί
τε καὶ δέδηγμαι τὴν ἐμαυτοῦ καρδίαν. ἐς τίνα γὰρ οὕτως ἔσται μοι λοιπὸν
εὔνουν ἀποβλέψαι φίλον; τίνος δὲ ἀνασχέσθαι τῆς ἀδόλου καὶ καθαρᾶς
παρρησίας; τίς δὲ ἡμῖν συμβουλεύσει μὲν ἐμφρόνως, ἐπιτιμήσει δὲ μετ᾽
εὐνοίας, ἐπιρρώσει δὲ πρὸς τὰ καλὰ χωρὶς αὐθαδείας καὶ τύφου,
παρρησιάσεται δὲ τὸ πικρὸν ἀφελὼν τῶν λόγων, [D] ὥσπερ οἱ τῶν φαρμάκων
ἀφαιροῦντες μὲν τὸ λίαν δυσχερές, ἀπολείποντες δὲ αὐτὸ τὸ χρήσιμον; ἀλλὰ
τοῦτο μὲν ἐκ τῆς σῆς φιλίας ὄφελος ἐκαρπωσάμην. τοσούτων δὲ ὁμοῦ
ἐστερημένος, τίνων ἂν εὐπορήσαιμι λόγων, οἵ με, διὰ τὸν σὸν πόθον σά τε
μήδεα σήν τε ἀγανοφροσύνην αὐτὴν προέσθαι τὴν ψυχὴν κινδυνεύοντα,
πείσουσιν ἀτρεμεῖν καὶ φέρειν ὅσα δέδωκεν ὁ θεὸς γενναίως; [244] εἰς ταὐτὸ
γὰρ ἔοικεν αὐτῷ νοῶν ὁ μέγας αὐτοκράτωρ ταῦθ᾽ οὕτω νυνὶ βουλεύσασθαι. τί
ποτε οὖν ἄρα χρὴ διανοηθέντα καὶ τίνας ἐπῳδὰς εὑρόντα πεῖσαι πρᾴως ἔχειν
ὑπὸ τοῦ πάθους θορυβουμένην τὴν ψυχήν; ἆρα ἡμῖν οἱ Ζαμόλξιδός εἰσι
μιμητέοι λόγοι, λέγω δὲ τὰς ἐκ Θρᾴκης ἐπῳδάς, ἃς Ἀθήναζε φέρων ὁ Σωκράτης
πρὸ τοῦ τὴν ὀδύνην ἰᾶσθαι τῆς κεφαλῆς ἐπᾴδειν ἠξίου τῷ καλῷ Χαρμίδῃ; ἢ
τούτους μὲν ἅτε δὴ μείζονας καὶ περὶ μειζόνων οὐ κινητέον, ὥσπερ ἐν θεάτρῳ
μικρῷ μηχανὰς μεγάλας, [B] ἀλλ᾽ ἐκ τῶν ἔμπροσθεν ἔργων, ὧν ἐπυθόμεθα τὰ
κλέα, φησὶν ὁ ποιητῆς, ὥσπερ ἐκ λειμῶνος δρεψάμενοι ποικίλου καὶ
πολυειδοῦς(305) ἄνθη τὰ κάλλιστα ψυχαγωγήσομεν αὑτοὺς τοῖς διηγήμασι,
μικρὰ τῶν ἐκ φιλοσοφίας αὐτοῖς προστιθέντες; ὥσπερ γὰρ οἶμαι τοῖς λίαν
γλυκέσιν οἱ παρεγχέοντες οὐκ οἶδ᾽ ὁποῖ ἄττα φάρμακα τὸ προσκορὲς αὐτῶν
ἀφαιροῦσιν, οὕτω τοῖς διηγήμασιν ἐκ φιλοσοφίας ἔνια προστιθέμενα τὸ δοκεῖν
ἐξ [C] ἱστορίας ἀρχαίας ὄχλον ἐπεισάγειν, οὐδὲν δέον, καὶ περιττὴν
ἀδολεσχίαν ἀφαιρεῖται.
(Now that it is natural for me to be grieved by the present event, on
being parted for ever so short a time—and God grant that it may be
short!—from one who is not only my friend but my loyal fellow‐worker, I
think even Socrates, that great herald and teacher of virtue, will agree;
so far at least as I may judge from the evidence on which we rely for our
knowledge of him, I mean the words of Plato. At my rate, what he says is:
“Ever more difficult did it seem to me to govern a state rightly. For
neither is it possible to achieve anything without good friends and loyal
fellow‐workers, nor is it very easy to obtain enough of these.”(306) And
if Plato thought this more difficult than digging a canal through Mount
Athos,(307) what must we expect to find it, we who in wisdom and knowledge
are more inferior to him than he was to God? But it is not only when I
think of the help in the administration that we gave one another in turn,
and which enabled us to bear more easily all that fate or our opponents
brought to pass contrary to our purpose; but also because I am destined
soon to be bereft also of what has ever been my only solace and delight,
it is natural that I am and have been cut to the very heart.(308) For in
the future to what friend can I turn as loyal as yourself? With whose
guileless and pure frankness shall I now brace myself? Who now will give
me prudent counsel, reprove me with affection, give me strength for good
deeds without arrogance and conceit, and use frankness after extracting
the bitterness from the words, like those who from medicines extract what
is nauseating but leave in what is really beneficial?(309) These are the
advantages that I reaped from your friendship! And now that I have been
deprived of all these all at once, with what arguments shall I supply
myself, so that when I am in danger of flinging away my life out of regret
for you and your counsels and loving kindness,(310) they may persuade me
to be calm and to bear nobly whatever God has sent?(311) For in accordance
with the will of God our mighty Emperor has surely planned this as all
else. Then what now must be my thoughts, what spells must I find to
persuade my soul to bear tranquilly the trouble with which it is now
dismayed? Shall I imitate the discourses of Zamolxis(312)—I mean those
Thracian spells which Socrates brought to Athens and declared that he must
utter them over the fair Charmides before he could cure him of his
headache?(313) Or must we leave these alone as being, like large machinery
in a small theatre, too lofty for our purpose and suited to greater
troubles; and rather from the deeds of old whose fame we have heard told,
as the poet says,(314) shall we gather the fairest flowers as though from
a variegated and many‐coloured meadow, and thus console ourselves with
such narratives and add thereto some of the teachings of philosophy? For
just as, for instance, certain drugs are infused into things that have too
sweet a taste, and thus their cloying sweetness is tempered, so when tales
like these are seasoned by the maxims of philosophy, we avoid seeming to
drag in a tedious profusion of ancient history and a superfluous and
uncalled‐for flow of words.)
Τί πρῶτον; τί δ᾽ ἔπειτα; τί δ᾽ ὑστάτιον καταλέξω;
(“What first, what next, what last shall I relate?”(315))
πότερον ὡς ὁ Σκηπίων ἐκεῖνος, ὁ τὸν Λαίλιον ἀγαπήσας καὶ φιληθεὶς τὸ
λεγόμενον ἴσῳ ζυγῷ παρ᾽ ἐκείνου πάλιν, ἡδέως μὲν αὐτῷ συνῆν, ἔπραττε δὲ
οὐδέν, ὧν μὴ πρότερον ἐκεῖνος πύθοιτο καὶ φήσειεν εἶναι πρακτέον; ὅθεν
οἶμαι καὶ λόγον παρέσχε [D] τοῖς ὑπὸ φθόνου τὸν Σκηπίωνα λοιδοροῦσιν, ὡς
ποιητὴς μὲν ὁ Λαίλιος εἴη τῶν ἔργων, Ἁφρικανὸς δὲ ὁ τούτων ὑποκριτής. αὕτη
τοι καὶ ἡμῖν ἡ φήμη πρόσκειται, καὶ οὐ μόνον οὐ δυχεραίνω(316) χαίρω δὲ
ἐπ᾽ αὐτῇ πλέον. τὸ γὰρ τοῖς ὀρθῶς ὑπ᾽ ἄλλου γνωσθεῖσι πεισθῆναι μείζονος
ἀρετῆς(317) ὁ Ζήνων ποιεῖται γνώρισμα [245] τοῦ γνῶναί τινα αὐτὸν ἐξ αὑτοῦ
τὰ δέοντα, τὴν Ἡσιόδου μεθαρμόττων ῥῆσιν,
(Shall I tell how the famous Scipio, who loved Laelius and was loved by
him in return with equal yoke of friendship,(318) as the saying is, not
only took pleasure in his society, but undertook no task without first
consulting with him and obtaining his advice as to how he should proceed?
It was this, I understand, that furnished those who from envy slandered
Scipio with the saying that Laelius was the real author of his
enterprises, and Africanus merely the actor. The same remark is made about
ourselves, and, far from resenting this, I rather rejoice at it. For to
accept another’s good advice Zeno held to be a sign of greater virtue than
independently to decide oneself what one ought to do; and so he altered
the saying of Hesiod; for Zeno says:)
Οὗτος μὲν πανάριστος, ὃς εὖ εἰπόντι πίθηται
(“That man is best who follows good advice” instead of “decides
all things for himself.”(319))
λέγων ἀντὶ τοῦ νοήσῃ πάνθ᾽ ἑαυτῷ. ἐμοὶ δὲ οὐ διὰ τοῦτο χαρίεν εἶναι δοκεῖ·
πείθομαι γὰρ ἀληθέστερον μὲν Ἡσίοδον λέγειν, ἀμφοῖν δὲ ἄμεινον Πυθαγόραν,
ὃς καὶ τῇ παροιμίᾳ παρέσχε τὴν ἀρχὴν καὶ τὸ λέγεσθαι κοινὰ τὰ φίλων ἔδωκε
τῷ βίῳ, οὐ δήπου τὰ χρήματα λέγων μόνον, [B] ἀλλὰ καὶ τὴν τοῦ νοῦ καὶ τῆς
φρονήσεως κοινωνίαν, ὥσθ᾽ ὅσα μὲν εὗρες αὐτός, οὐδὲν ἔλαττον ταῦτα τοῦ
πεισθέντος ἐστίν, ὅσα δὲ τῶν σῶν ὑπεκρινάμην, τούτων αὐτῶν εἰκότως τὸ ἴσον
μετέχεις. ἀλλὰ ταῦτα μὲν ὁποτέρου μᾶλλον ἂν φαίνηται, καὶ(320) θατέρῳ
προσήκει, καὶ τοῖς βασκάνοις οὐδὲν ἔσται πλέον ἐκ τῶν λόγων.
(Not that the alteration is to my liking. For I am convinced that what
Hesiod says is truer, that Pythagoras was wiser than either of them when
he originated the proverb and gave to mankind the maxim, “Friends have all
things in common.”(321) And by this he certainly did not mean money only,
but also a partnership in intelligence and wisdom. So all that you
suggested belongs just as much to me who adopted it, and whenever I was
the actor who carried out your plans you naturally have an equal share in
the performance. In fact, to whichever of us the credit may seem to
belong, it belongs equally to the other, and malicious persons will gain
nothing from their gossip.)
Ἡμῖν δὲ ἐπανιτέον ἐπὶ τὸν Ἀφρικανὸν καὶ τὸν Λαίλιον. ἐπειδὴ γὰρ ἀνῄρητο
μὲν ἡ Καρχηδὼν καὶ τὰ περὶ [C] τὴν Λιβύην ἅπαντα τῆς Ῥώμης ἐγεγόνει δοῦλα,
πέμπει μὲν Ἀφρικανὸς τὸν Λαίλιον· ἀνήγετο δὲ ἐκεῖνος εὐαγγέλια τῇ πατρίδι
φέρων· καὶ ὁ Σκηπίων ἤχθετο μὲν ἀπολειπόμενος τοῦ φίλου, οὐ μὴν
ἀπαραμύθητον αὑτῷ τὸ πάθος ᾤετο. καὶ τὸν Λαίλιον δὲ δυσχεραίνειν εἰκός,
ἐπειδὴ μόνος ἀνήγετο, οὐ μὴν ἀφόρητον ἐποιεῖτο τὴν συμφοράν. ἔπλει καὶ
Κάτων ἀπολιπὼν οἴκοι τοὺς αὑτοῦ συνήθεις, καὶ Πυθαγόρας, καὶ Πλάτων καὶ
Δημόκριτος οὐδένα παραλαβόντες κοινωνὸν τῆς ὁδοῦ, [D] καίτοι πολλοὺς οἴκοι
τῶν φιλτάτων ἀπολιμπάνοντες. ἐστρατεύσατο καὶ Περικλῆς ἐπὶ τὴν Σάμον οὐκ
ἄγων τὸν Ἀναξαγόραν, καὶ τὴν Εὔβοιαν παρεστήσατο ταῖς μὲν ἐκείνου βουλαῖς,
ἐπεπαίδευτο γὰρ ὑπ᾽ ἐκείνῳ, τὸ σῶμα δὲ οὐκ ἐφελκόμενος ὥσπερ ἄλλο [246] τι
τῶν ἀναγκαίων πρὸς τὰς μάχας. καίτοι καὶ τοῦτον ἄκοντα, φασίν, Ἀθηναῖοι
τῆς πρὸς τὸν διδάσκαλον ἀπέστησαν συνουσίας. ἀλλ᾽ ἔφερεν ὡς ἀνὴρ ἔμφρων
ὢν(322) τὴν ἄνοιαν τῶν αὑτοῦ πολιτῶν ἐγκρατῶς καὶ πρᾴως. καὶ γὰρ ἀνάγκῃ τῇ
πατρίδι καθάπερ μητρὶ δικαίως μὲν οὔ, χαλεπῶς δὲ ὅμως ἐχούσῃ πρὸς τὴν
συνουσίαν αὐτῶν, εἴκειν ᾤετο χρῆναι, ταῦτα, ὡς εἰκός, λογιζόμενος· ἀκούειν
δὲ χρὴ τῶν ἑξῆς ὡς τοῦ Περικλέους αὐτοῦ· Ἐμοὶ πόλις μέν ἐστι καὶ πατρὶς ὁ
κόσμος, καὶ φίλοι θεοὶ καὶ δαίμονες καὶ πάντες [B] ὅσοι καὶ ὁπουοῦν(323)
σπουδαῖοι. χρὴ δὲ καὶ τὴν οὗ(324) γεγόναμεν τιμᾶν, ἐπειδὴ τοῦτο θεῖός ἐστι
νόμος, καὶ πείθεσθαί γε οἷς ἂν ἐπιτάττῃ καὶ μὴ βιάζεσθαι μηδέ, ὅ φησιν ἡ
παροιμία, πρὸς κέντρα λακτίζειν· ἀπαραίτητον γάρ ἐστι τὸ λεγόμενον ζυγὸν
τῆς ἀνάγκης. οὐ μὴν ὀδυρτέον οὐδὲ θρηνητέον ἐφ᾽ οἷς ἐπιτάττει τραχύτερον,
ἀλλὰ τὸ πρᾶγμα λογιστέον αὐτό. νῦν ἀπαλλάττεσθαι τὸν Ἀναξαγόραν ἀφ᾽ ἡμῶν
κελεύει, [C] καὶ τὸν ἄριστον οὐκ ὀψόμεθα τῶν ἑταίρων, δι᾽ ὃν ἠχθόμην μὲν
τῇ νυκτί, ὅτι μοι τὸν φίλον οὐκ ἐδείκνυεν, ἡμέρᾳ δὲ καὶ ἡλίῳ χάριν
ἠπιστάμην, ὅτι μοι παρεῖχεν ὁρᾶν οὗ μάλιστα ἤρων. ἀλλ᾽ εἰ μὲν ὄμματά σοι
δέδωκεν ἡ φύσις, ὦ Περίκλεις, μόνον ὥσπερ τοῖς θηρίοις(325), οὐδὲν ἀπεικός
ἐστι σε διαφερόντως ἄχθεσθαι· [D] εἰ δέ σοι ψυχὴν ἐνέπνευσε καὶ νοῦν
ἐνῆκεν, ὑφ᾽ οὗ τὰ μὲν πολλὰ τῶν γεγενημένων καίπερ οὐ παρόντα νῦν ὁρᾷς διὰ
τῆς μνήμης, πολλὰ δὲ καὶ τῶν ἐσομένων ὁ λογισμὸς ἀνευρίσκων ὥσπερ ὄμμασιν
ὁρᾶν προσβάλλει τῷ νῷ, καὶ τῶν ἐνεστώτων οὐ τὰ πρὸ τῶν ὀμμάτων ἡ φαντασία
μόνον ἀποτυπουμένη δίδωσιν αὐτῷ κρίνειν καὶ καθορᾶν, ἀλλὰ καὶ τὰ πόρρω καὶ
μυριάσι σταδίων ἀπῳκισμένα τῶν γενομένων παρὰ πόδα [247] καὶ πρὸ τῶν
ὀφθαλμῶν δείκνυσιν ἐναργέστερον, τί χρὴ τοσοῦτον ἀνιᾶσθαι καὶ σχετλίως
φέρειν; ὅτι δὲ οὐκ ἀμάρτυρος ὁ λόγος ἐστί μοι,
(Let me go back now to Africanus and Laelius. When Carthage had been
destroyed(326) and all Libya made subject to Rome, Africanus sent Laelius
home and he embarked to carry the good news to their fatherland. And
Scipio was grieved at the separation from his friend, but he did not think
his sorrow inconsolable. Laelius too was probably afflicted at having to
embark alone, but he did not regard it as an insupportable calamity. Cato
also made a voyage and left his intimate friends at home, and so did
Pythagoras and Plato and Democritus, and they took with them no companion
on their travels, though they left behind them at home many whom they
dearly loved. Pericles also set out on his campaign against Samos without
taking Anaxagoras, and he conquered Euboea by following the latter’s
advice, for he had been trained by his teaching: but the philosopher
himself he did not drag in his train as though he were part of the
equipment needed for battle. And yet in his case too we are told that much
against his will the Athenians separated him from the society of his
teacher. But wise man that he was, he bore the folly of his fellow‐
citizens with fortitude and mildness. Indeed he thought that he must of
necessity bow to his country’s will when, as a mother might, however
unjustly, she still resented their close friendship; and he probably
reasoned as follows. (You must take what I say next as the very words of
Pericles.(327)) “The whole world is my city and fatherland, and my friends
are the gods and lesser divinities and all good men whoever and wherever
they may be. Yet it is right to respect also the country where I was born,
since this is the divine law, and to obey all her commands and not oppose
them, or as the proverb says kick against the pricks. For inexorable, as
the saying goes, is the yoke of necessity. But we must not even complain
or lament when her commands are harsher than usual, but rather consider
the matter as it actually is. She now orders Anaxagoras to leave me and I
shall see no more my best friend, on whose account the night was hateful
to me because it did not allow me to see my friend, but I was grateful to
daylight and the sun because they allowed me to see him whom I loved
best.(328) But, Pericles, if nature had given you eyes only as she has to
wild beasts, it would be natural enough for you to feel excessive grief.
But since she has breathed into you a soul, and implanted in you
intelligence by means of which you now behold in memory many past events,
though they are no longer before you: and further since your reasoning
power discovers many future events and reveals them as it were to the eyes
of your mind; and again your imagination sketches for you not only those
present events which are going on under your eyes and allows you to judge
and survey them, but also reveals to you things at a distance and many
thousand stades(329) removed more clearly than what is going on at your
feet and before your eyes, what need is there for such grief and
resentment? And to show that I have authority for what I say,)
Νοῦς ὁρῇ καὶ νοῦς ἀκούει
(‘The mind sees and the mind hears,’)
φησὶν ὁ Σικελιώτης, οὕτως ὀξὺ χρῆμα καὶ τάχει χρώμενον ἀμηχάνῳ, ὥσθ᾽ ὅταν
τινὰ τῶν δαιμόνων Ὄμηρος ἐθέλῃ κεχρημένον ἀπίστῳ πορείας ἐπιδεῖξαι τάχει,
(says the Sicilian;(330) and mind is a thing so acute and endowed with
such amazing speed that when Homer wishes to show us one of the gods
employing incredible speed in travelling he says:)
Ὡς δ᾽ ὅτ᾽ ἂν ἀΐξῃ νόος ἀνέρος
(‘As when the mind of a man darts swiftly.’(331))
φησί. [B] τούτῳ τοι χρώμενος ῥᾷστα μὲν Ἀθήνηθεν ὄψει τὸν ἐν Ἰωνίᾳ, ῥᾷστα
δὲ ἐκ Κελτῶν τὸν ἐν Ἰλλυριοῖς καὶ Θρᾴκῃ, καὶ τὸν ἐν Κελτοῖς ἐκ Θρᾴκης καὶ
Ἰλλυριῶν. καὶ γὰρ οὐδ᾽, ὥσπερ τοῖς φυτοῖς οὐκ ἔνι σώζεσθαι τὴν συνήθη
χώραν μεταβάλλουσιν, ὅταν ἡ τῶν ὡρῶν ᾖ κράσις ἐναντία, καὶ τοῖς ἀνθρώποις
συμβαίνει τόπον ἐκ τόπου μεταβάλλουσιν ἢ διαφθείρεσθαι παντελῶς ἢ τὸν
τρόπον ἀμείβειν καὶ μετατίθεσθαι περὶ ὧν ὀρθῶς πρόσθεν ἐγνώκεσαν. [C]
οὔκουν οὐδὲ τὴν εὔνοιαν ἀμβλυτέραν ἔχειν εἰκός, εἰ μὴ καὶ μᾶλλον ἀγαπᾶν
καὶ στέργειν· ἕπεται γὰρ ὕβρις μὲν κόρῳ, ἔρως δὲ ἐνδείᾳ. καὶ ταύτῃ τοίνυν
ἕξομεν βέλτιον, ἐπιτεινομένης ἡμῖν τῆς πρὸς ἀλλήλους εὐνοίας, καθέξομέν τε
ἀλλήλους ἐν ταῖς ἑαυτῶν διανοίαις ἱδρυμένους ὥσπερ ἀγάλματα. καὶ νῦν μὲν
ἐγὼ τὸν Ἀναξαγόραν, αὖθις δὲ ἐκεῖνος ὄψεται ἐμέ· κωλύει δὲ οὐδὲν [D] καὶ
ἅμα βλέπειν ἀλλήλους, οὐχὶ σαρκία καὶ νεῦρα καὶ μορφῆς τύπωμα, στέρνα τε
ἐξεικασμένα πρὸς ἀρχέτυπον σώματος· καίτοι καὶ τοῦτο κωλύει τυχὸν οὐδὲν
ταῖς διανοίαις ἡμῶν ἐμφαίνεσθαι· ἀλλ᾽ εἰς τὴν ἀρετὴν καὶ τὰς πράξεις καὶ
τοὺς λόγους καὶ τὰς ὁμιλίας καὶ τὰς ἐντεύξεις, ἃς πολλάκις ἐποιησάμεθα
μετ᾽ ἀλλήλων, οὐκ ἀμούσως ὑμνοῦντες παιδείαν καὶ δικαιοσύνην καὶ τὸν
ἐπιτροπεύοντα νοῦν τὰ θνητὰ καὶ τὰ ἀνθρώπινα, [248] καὶ περὶ πολιτείας καὶ
νόμων καὶ τρόπων ἀρετῆς καὶ χρηστῶν ἐπιτηδευμάτων διεξιόντες, ὅσα γε ἡμῖν
ἐπῄει(332) ἐν καιρῷ τούτων μεμνημένοις. ταῦτα ἐννοοῦντες, τούτοις
τρεφόμενοι τοῖς εἰδώλοις τυχὸν οὐκ ὀνείρων νυκτέρων(333) ἰνδάλμασι
προσέξομεν οὐδὲ κενὰ καὶ μάταια προσβαλεῖ τῷ νῷ φαντάσματα πονηρῶς ὑπὸ τῆς
τοῦ σώματος κράσεως αἴσθησις διακειμένη. οὐδὲ γὰρ αὐτὴν παραληψόμεθα τὴν
αἴσθησιν ὑπουργεῖν ἡμῖν καὶ ὑπηρετεῖσθαι· [B] ἀλλ᾽ ἀποφυγὼν αὐτὴν ὁ νοῦς
ἐμμελετήσει τούτοις πρὸς κατανόησιν καὶ συνεθισμὸν τῶν ἀσωμάτων
διεγειρόμενος· νῷ γὰρ δὴ καὶ τῷ κρείττονι σύνεσμεν, καὶ τὰ τὴν αἴσθησιν
ἀποφυγόντα καὶ διεστηκότα τῷ τόπῳ, μᾶλλον δὲ οὐδὲ δεόμενα τόπου ὁρᾶν τε
καὶ αἱρεῖν πεφύκαμεν, ὅσοις ἀξίως βεβίωται τῆς τοιαύτης θέας, ἐννοοῦντες
αὐτὴν καὶ συναπτόμενοι.