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Tiresias: The Ancient Mediterranean Religions Source Database



9314
Philostratus The Athenian, Lives Of The Sophists, 1.25


πολέμων δὲ ὁ σοφιστὴς οὔθ', ὡς οἱ πολλοὶ δοκοῦσι, Σμυρναῖος, οὔθ', ὥς τινες, ἐκ Φρυγῶν, ἀλλὰ ἤνεγκεν αὐτὸν Λαοδίκεια ἡ ἐν Καρίᾳ, ποταμῷ πρόσοικος Λύκῳ, μεσογεία μέν, δυνατωτέρα δὲ τῶν ἐπὶ θαλάττῃ. ἡ μὲν δὴ τοῦ Πολέμωνος οἰκία πολλοὶ ὕπατοι καὶ ἔτι, ἐρασταὶ δὲ αὐτοῦ πολλαὶ μὲν πόλεις, διαφερόντως δὲ ἡ Σμύρνα: οὗτοι γὰρ ἐκ μειρακίου κατιδόντες τι ἐν αὐτῷ μέγα πάντας τοὺς οἴκοι στεφάνους ἐπὶ τὴν τοῦ Πολέμωνος κεφαλὴν συνήνεγκαν, αὐτῷ τε ψηφισάμενοι καὶ γένει τὰ οἴκοι ζηλωτά, προκαθῆσθαι γὰρ τῶν ̓Αδριανῶν ̓Ολυμπίων ἔδοσαν τῷ ἀνδρὶ καὶ ἐγγόνοις, καὶ τῆς ἱερᾶς τριήρους ἐπιβατεύειν. πέμπεται γάρ τις μηνὶ ̓Ανθεστηριῶνι μεταρσία τριήρης ἐς ἀγοράν, ἣν ὁ τοῦ Διονύσου ἱερεύς, οἷον κυβερνήτης, εὐθύνει πείσματα ἐκ θαλάττης λύουσαν. ̓Ενσπουδάζων δὲ τῇ Σμύρνῃ τάδε αὐτὴν ὤνησεν: πρῶτα μὲν τὴν πόλιν πολυανθρωποτάτην αὑτῆς φαίνεσθαι, νεότητος αὐτῇ ἐπιρρεούσης ἐξ ἠπείρων τε καὶ νήσων οὐκ ἀκολάστου καὶ ξυγκλύδος, ἀλλ' ἔξειλεγμένης τε καὶ καθαρᾶς ̔Ελλάδος, ἔπειτα ὁμονοοῦσαν καὶ ἀστασίαστον πολιτεύειν, τὸν γὰρ πρὸ τοῦ χρόνον ἐστασίαζεν ἡ Σμύρνα καὶ διεστήκεσαν οἱ ἄνω πρὸς τοὺς ἐπὶ θαλάττῃ. πλείστου δὲ ἄξιος τῇ πόλει καὶ τὰ πρεσβευτικὰ ἐγένετο φοιτῶν παρὰ τοὺς αὐτοκράτορας καὶ προαγωνιζόμενος τῶν ἠθῶν. ̓Αδριανὸν γοῦν προσκείμενον τοῖς ̓Εφεσίοις οὕτω τι μετεποίησε τοῖς Σμυρναίοις, ὡς ἐν ἡμέρᾳ μιᾷ μυριάδας χιλίας ἐπαντλῆσαι αὐτὸν τῇ Σμύρνῃ, ἀφ' ὧν τά τε τοῦ σίτου ἐμπόρια ἐξεποιήθη καὶ γυμνάσιον τῶν κατὰ τὴν ̓Ασίαν μεγαλοπρεπέστατον καὶ νεὼς τηλεφανὴς ὁ ἐπὶ τῆς ἄκρας ἀντικεῖσθαι δοκῶν τῷ Μίμαντι. καὶ μὴν καὶ τοῖς ἁμαρτανομένοις δημοσίᾳ ἐπιπλήττων καὶ κατὰ σοφίαν πλεῖστα νουθετῶν ὠφέλει, ὕβριν τε ὁμοίως ἐξῄρει καὶ ἀγερωχίαν πᾶσαν, τοσούτῳ πλέον, ὅσῳ μηδὲ τοῦ ̓Ιωνικοῦ ἀπεθίζειν ὠφέλει δὲ κἀκεῖνα δήπου: τὰς δίκας τὰς πρὸς ἀλλήλους οὐκ ἄλλοσέ ποι ἐκφοιτᾶν εἴα, ἀλλ' οἴκοι ἔπαυεν. λέγω δὲ τὰς ὑπέρ χρημάτων, τὰς γὰρ ἐπὶ μοιχοὺς καὶ ἱεροσύλους καὶ σφαγέας, ὧν ἀμελουμένων ἄγη φύεται, οὐκ ἐξάγειν παρεκελεύετο μόνον, ἀλλὰ καὶ ἐξωθεῖν τῆς Σμύρνης, δικαστοῦ γὰρ δεῖσθαι αὐτὰς ξίφος ἔχοντος. καὶ ἡ αἰτία δέ, ἣν ἐκ τῶν πολλῶν εἶχεν, ὡς ὁδοιποροῦντι αὐτῷ πολλὰ μὲν σκευοφόρα ἕποιτο, πολλοὶ δὲ ἵπποι, πολλοὶ δὲ οἰκέται, πολλὰ δὲ ἔθνη κυνῶν ἄλλα ἐς ἄλλην θήραν, αὐτὸς δὲ ἐπὶ ζεύγους ἀργυροχαλίνου Φρυγίου τινὸς ἢ Κελτικοῦ πορεύοιτο, εὔκλειαν τῇ Σμύρνῃ ἔπραττεν: πόλιν γὰρ δὴ λαμπρύνει μὲν ἀγορὰ καὶ κατασκευὴ μεγαλοπρεπὴς οἰκοδομημάτων, λαμπρύνει δὲ οἰκία εὖ πράττουσα, οὐ γὰρ μόνον δίδωσι πόλις ἀνδρὶ ὄνομα, ἀλλὰ καὶ αὐτὴ ἄρνυται ἐξ ἀνδρός. ἐπεσκοπεῖτο δὲ καὶ τὴν Λαοδίκειαν ὁ Πολέμων θαμίζων ἐς τὸν ἑαυτοῦ οἶκον καὶ δημοσίᾳ ὠφελῶν ὅ τι ἠδύνατο. τὰ δὲ ἐκ βασιλέων αὐτῷ τοιαῦτα: Τραιανὸς μὲν αὐτοκράτωρ ἀτελῆ πορεύεσθαι διὰ γῆς καὶ θαλάττης, ̓Αδριανὸς δὲ καὶ τοῖς ἀπ' αὐτοῦ πᾶσιν, ̔ἐγ̓κατέλεξε δὲ αὐτὸν καὶ τῷ τοῦ Μουσείου κύκλῳ ἐς τὴν Αἰγυπτίαν σίτησιν, ἐπί τε τῆς ̔Ρώμης ἀπαιτουμένου πέντε καὶ εἴκοσι μυριάδας ὑπεραπέδωκε ταῦτα τὰ χρήματα οὔτε εἰπόντος, ὡς δέοιτο, οὔτε προειπών, ὡς δώσοι. αἰτιωμένης δὲ αὐτὸν τῆς Σμύρνης, ὡς πολλὰ τῶν ἐπιδοθέντων σφίσιν ἐκ βασιλέως χρημάτων ἐς τὸ ἑαυτοῦ ἡδὺ καταθέμενον ἔπεμψεν ὁ αὐτοκράτωρ ἐπιστολὴν ὧδε ξυγκειμένην: “πολέμων τῶν ἐπιδοθέντων ὑμῖν χρημάτων ὑπ' ἐμοῦ ἐμοὶ τοὺς λογισμοὺς ἔδωκεν.” ταῦτα δὲ εἰ καὶ συγγνώμην ἐρεῖ τις, οὐκ ἦν δήπου συγγνώμην αὐτὸν τὴν ἐπὶ τοῖς χρήμασι μὴ οὐκ ἐς τὸ προὖχον τῆς ἄλλης ἀρετῆς εὑρέσθαι. τὸ δὲ ̓Αθήνησιν ̓Ολύμπιον δι' ἑξήκοντα καὶ πεντακοσίων ἐτῶν ἀποτελεσθὲν καθιερώσας ὁ αὐτοκράτωρ, ὡς χρόνου μέγα ἀγώνισμα, ἐκέλευσε καὶ τὸν Πολέμωνα ἐφυμνῆσαι τῇ θυσίᾳ. ὁ δέ, ὥσπερ εἰώθει, στήσας τοὺς ὀφθαλμοὺς ἐπὶ τὰς ἤδη παρισταμένας ἐννοίας ἐπαφῆκεν ἑαυτὸν τῷ λόγῳ καὶ ἀπὸ τῆς κρηπῖδος τοῦ νεὼ διελέχθη πολλὰ καὶ θαυμάσια, προοίμιον ποιούμενος τοῦ λόγου τὸ μὴ ἀθεεὶ τὴν περὶ αὐτοῦ ὁρμὴν γενέσθαι οἱ. διήλλαξε δὲ αὐτῷ καὶ τὸν ἑαυτοῦ παῖδα ̓Αντωνῖνον ὁ αὐτοκράτωρ ἐν τῇ τοῦ σκήπτρου παραδόσει θεὸς ἐκ θνητοῦ γιγνόμενος. τουτὶ δὲ ὁποῖον, ἀνάγκη δηλῶσαι: ἦρξε μὲν γὰρ δὴ πάσης ὁμοῦ ̓Ασίας ὁ ̓Αντωνῖνος, καὶ κατέλυσεν ἐν τῇ τοῦ Πολέμωνος οἰκίᾳ ὡς ἀρίστῃ τῶν κατὰ τὴν Σμύρναν καὶ ἀρίστου ἀνδρός, νύκτωρ δὲ ἐξ ἀποδημίας ἥκων ὁ Πολέμων ἐβόα ἐπὶ θύραις, ὡς δεινὰ πάσχοι τῶν ἑαυτοῦ εἰργόμενος, εἶτα συνηνάγκασε τὸν ̓Αντωνῖνον ἐς ἑτέραν οἰκίαν μετασκευάσασθαι. ταῦτα ἐγίγνωσκε μὲν ὁ αὐτοκράτωρ, ἠρώτα δὲ ὑπὲρ αὐτῶν οὐδέν, ὡς μὴ ἀναδέροιτο, ἀλλ' ἐνθυμηθεὶς τὰ μετ' αὐτὸν καὶ ὅτι πολλάκις καὶ τὰς ἡμέρους ἐκκαλοῦνται φύσεις οἱ προσκείμενοί τε καὶ παροξύνοντες, ἔδεισε περὶ τῷ Πολέμωνι, ὅθεν ἐν ταῖς ὑπὲρ τῆς βασιλείας διαθήκαις “καὶ Πολέμων ὁ σοφιστὴς” ἔφη “ξύμβουλος τῆς διανοίας ἐμοὶ ταύτης ἐγένετο,” τῷ καὶ χάριν ὡς εὐεργέτῃ πράττειν τὴν συγγνώμην ἐκ περιουσίας ἑτοιμάζων. καὶ ὁ ̓Αντωνῖνος ἠστείζετο μὲν πρὸς τὸν Πολέμωνα περὶ τῶν κατὰ τὴν Σμύρναν ἐνδεικνύμενός που τὸ μὴ ἐκλελῆσθαι, ταῖς δὲ ἑκάστοτε τιμαῖς ἐπὶ μέγα ἦρεν ἐγγυώμενός που τὸ μὴ μεμνῆσθαι. ἠστείζετο δὲ τάδε: ἐς τὴν πόλιν ἥκοντος τοῦ Πολέμωνος περιβαλὼν αὐτὸν ̓Αντωνῖνος “δότε” ἔφη “Πολέμωνι καταγωγήν, καὶ μηδεὶς αὐτὸν ἐκβάλῃ.” ὑποκριτοῦ δὲ τραγῳδίας ἀπὸ τῶν κατὰ τὴν ̓Ασίαν ̓Ολυμπίων, οἷς ἐπεστάτει ὁ Πολέμων, ἐφιέναι φήσαντος, ἐξελαθῆναι γὰρ παρ' αὐτοῦ κατ' ἀρχὰς τοῦ δράματος, ἤρετο ὁ αὐτοκράτωρ τὸν ὑποκριτήν, πηνίκα εἴη, ὅτε τῆς σκηνῆς ἠλάθη, τοῦ δὲ εἰπόντος, ὡς μεσημβρία τυγχάνοι οὖσα, μάλα ἀστείως ὁ αὐτοκράτωρ “ἐμὲ δὲ” εἶπεν “ἀμφὶ μέσας νύκτας ἐξήλασε τῆς οἰκίας, καὶ οὐκ ἐφῆκα.” ἐχέτω μοι καὶ ταῦτα δήλωσιν βασιλέως τε πρᾴου καὶ ἀνδρὸς ὑπέρφρονος. ὑπέρφρων γὰρ δὴ οὕτω τι ὁ Πολέμων, ὡς πόλεσι μὲν ἀπὸ τοῦ προὔχοντος, δυνασταῖς δὲ ἀπὸ τοῦ μὴ ὑφειμένου, θεοῖς  δὲ ἀπὸ τοῦ ἴσου διαλέγεσθαι. ̓Αθηναίοις μὲν γὰρ ἐπιδεικνύμενος αὐτοσχεδίους λόγους, ὅτε καὶ πρῶτον ̓Αθήναζε ἀφίκετο, οὐκ ἐς ἐγκώμια κατέστησεν ἑαυτὸν τοῦ ἄστεος, τοσούτων ὄντων, ἅ τις ὑπὲρ ̓Αθηναίων ἂν εἴποι, οὐδ' ὑπὲρ τῆς ἑαυτοῦ δόξης ἐμακρηγόρησε, καίτοι καὶ τῆς τοιᾶσδε ἰδέας ὠφελούσης τοὺς σοφιστὰς ἐν ταῖς ἐπιδείξεσιν, ἀλλ' εὖ γιγνώσκων, ὅτι τὰς ̓Αθηναίων φύσεις ἐπικόπτειν χρὴ μᾶλλον ἢ ἐπαίρειν διελέχθη ὧδε: “φασὶν ὑμᾶς, ὦ ̓Αθηναῖοι, σοφοὺς εἶναι ἀκροατὰς λόγων: εἴσομαι.” ἀνδρὸς δέ, ὃς ἦρχε μὲν Βοσπόρου, πᾶσαν δὲ ̔Ελληνικὴν παίδευσιν ἥρμοστο, καθ' ἱστορίαν τῆς ̓Ιωνίας ἐς τὴν Σμύρναν ἥκοντος οὐ μόνον οὐκ ἔταξεν ἑαυτὸν ἐν τοῖς θεραπεύουσιν, ἀλλὰ καὶ δεομένου ξυνεῖναί οἱ θαμὰ ἀνεβαλλετο, ἕως ἠνάγκασε τὸν βασιλέα ἐπὶ θύρας ἀφικέσθαι ἀπάγοντα μισθοῦ δέκα τάλαντα. ἥκων δὲ ἐς τὸ Πέργαμον, ὅτε δὴ τὰ ἄρθρα ἐνόσει, κατέδαρθε μὲν ἐν τῷ ἱερῷ, ἐπιστάντος δὲ αὐτῷ τοῦ ̓Ασκληπιοῦ καὶ προειπόντος ἀπέχεσθαι ψυχροῦ ποτοῦ ὁ Πολέμων “βέλτιστε,” εἶπεν “εἰ δὲ βοῦν ἐθεράπευες;” τὸ δὲ μεγαλόγνωμον τοῦτο καὶ φρονηματῶδες ἐκ Τιμοκράτους ἔσπασε τοῦ φιλοσόφου, συγγενόμενος αὐτῷ ἥκοντι ἐς ̓Ιωνίαν ἐτῶν τεττάρων. οὐ χεῖρον δὲ καὶ τὸν Τιμοκράτην δηλῶσαι: ἦν μὲν γὰρ ἐκ τοῦ Πόντου ὁ ἀνὴρ οὗτος καὶ ἦν αὐτῷ πατρὶς ̔Ηράκλεια τὰ ̔Ελλήνων ἐπαινοῦντες, ἐφιλοσόφει δὲ κατ' ἀρχὰς μὲν τοὺς ἰατρικοὺς τῶν λόγων, εἰδὼς εὖ τὰς ̔Ιπποκράτους τε καὶ Δημοκρίτου δόξας, ἐπεὶ δὲ ἤκουσεν Εὐφράτου τοῦ Τυρίου, πλήρεσιν ἱστίοις ἐς τὴν ἐκείνου φιλοσοφίαν ἀφῆκεν. ἐπιχολώτερος δὲ οὕτω τι ἦν τοῦ ξυμμέτρου, ὡς ὑπανίστασθαι αὐτῷ διαλεγομένῳ τήν τε γενειάδα καὶ τὰς ἐν τῇ κεφαλῇ χαίτας, ὥσπερ τῶν λεόντων ἐν ταῖς ὁρμαῖς. τῆς δὲ γλώττης εὐφόρως εἶχε καὶ σφοδρῶς καὶ ἑτοίμως, διὸ καὶ τῷ Πολέμωνι πλείστου ἦν ἄξιος ἀσπαζομένῳ τὴν τοιάνδε ἐπιφορὰν τοῦ λόγου. διαφορᾶς γοῦν τῷ Τιμοκράτει πρὸς τὸν Σκοπελιανὸν γενομένης ὡς ἐκδεδωκότα ἑαυτὸν πίττῃ καὶ παρατιλτρίαις διέστη μὲν ἡ ἐνομιλοῦσα νεότης τῇ Σμύρνῃ, ὁ δὲ Πολέμων ἀμφοῖν ἀκροώμενος τῶν τοῦ Τιμοκράτους στασιωτῶν ἐγένετο πατέρα καλῶν αὐτὸν τῆς ἑαυτοῦ γλώττης. ἀπολογούμενος δὲ αὐτῷ καὶ ὑπὲρ τῶν πρὸς Φαβωρῖνον λόγων εὐλαβῶς ὑπέστειλε καὶ ὑφειμένως, ὥσπερ τῶν παίδων οἱ τὰς ἐκ τῶν διδασκάλων πληγάς, εἴ τι ἀτακτήσειαν, δεδιότες. τῷ δὲ ὑφειμένῳ τούτῳ καὶ πρὸς τὸν Σκοπελιανὸν ἐχρήσατο χρόνῳ ὕστερον, πρεσβεύειν μὲν χειροτονηθεὶς ὑπὲρ τῶν Σμυρναίων, ὡς ὅπλα δὲ ̓Αχίλλεια τὴν ἐκείνου πειθὼ αἰτήσας. ̔Ηρώδῃ δὲ τῷ ̓Αθηναίῳ πὴ μὲν ἀπὸ τοῦ ὑφειμένου, πὴ δὲ ἀπὸ τοῦ ὑπεραίροντος ξυνεγένετο. ὅπως δὲ καὶ ταῦτα ἔσχε, δηλῶσαι βούλομαι, καλὰ γὰρ καὶ μεμνῆσθαι ἄξια: ἤρα μὲν γὰρ τοῦ αὐτοσχεδιάζειν ὁ ̔Ηρώδης μᾶλλον ἢ τοῦ ὕπατός τε καὶ ἐξ ὑπάτων δοκεῖν, τὸν Πολέμωνα δὲ οὔπω γιγνώσκων ἀφῖκτο μὲν ἐς τὴν σμύρναν ἐπὶ ξυνουσίᾳ τοῦ ἀνδρὸς κατὰ χρόνους, οὓς τὰς ἐλευθέρας τῶν πόλεων αὐτὸς διωρθοῦτο, περιβαλὼν δὲ καὶ ὑπερασπασάμενος ὁμοῦ τῷ τὸ στόμα ἀφελεῖν τοῦ στόματος “πότε,” εἶπεν “ὦ πάτερ, ἀκροασόμεθά σου;” καὶ ὁ μὲν δὴ ᾤετο ἀναβαλεῖσθαι αὐτὸν τὴν ἀκρόασιν ὀκνεῖν φήσαντα ἐπ' ἀνδρὸς τοιούτου ἀποκινδυνεύειν, ὁ δὲ οὐδὲν πλασάμενος “τήμερον” ἔφη “ἀκροῶ, καὶ ἴωμεν.” τοῦτο ἀκούσας ὁ ̔Ηρώδης ἐκπλαγῆναί φησι τὸν ἄνδρα, ὡς καὶ τὴν γλῶτταν αὐτοσχέδιον καὶ τὴν γνώμην. ταῦτα μὲν οὖν φρόνημα ἐνδείκνυται τοῦ ἀνδρὸς καί, νὴ Δία, σοφίαν, ᾗ ἐς τὴν ἔκπληξιν ἐχρήσατο, ἐκεῖνα δὲ σωφροσύνην τε καὶ κόσμον: ἀφικόμενον γὰρ ἐς τὴν ἐπίδειξιν ἐδέξατο ἐπαίνῳ μακρῷ καὶ ἐπαξίῳ τῶν ̔Ηρώδου λόγων τε καὶ ἔργων. τὴν δὲ σκηνὴν τοῦ ἀνδρός, ᾗ ἐς τὰς μελέτας ἐχρήσατο, ἔστι μὲν καὶ ̔Ηρώδου μαθεῖν ἐν μιᾷ τῶν πρὸς τὸν Βᾶρον ἐπιστολῇ εἰρημένων, δηλώσω δὲ κἀγὼ ἐκεῖθεν: παρῄει μὲν ἐς τὰς ἐπιδείξεις διακεχυμένῳ τῷ προσώπῳ καὶ τεθαρρηκότι, φοράδην δὲ ἐσεφοίτα διεφθορότων αὐτῷ ἤδη τῶν ἄρθρων. καὶ τὰς ὑποθέσεις οὐκ ἐς τὸ κοινὸν ἐπεσκοπεῖτο, ἀλλ' ἐξιὼν τοῦ ὁμίλου βραχὺν καιρόν. φθέγμα δὲ ἦν αὐτῷ λαμπρὸν καὶ ἐπίτονον καὶ κρότος θαυμάσιος οἷος ἀπεκτύπει τῆς γλώττης. φησὶ δὲ αὐτὸν ὁ ̔Ηρώδης καὶ ἀναπηδᾶν τοῦ θρόνου περὶ τὰς ἀκμὰς τῶν ὑποθέσεων, τοσοῦτον αὐτῷ περιεῖναι ὁρμῆς, καὶ ὅτε ἀποτορνεύοι περίοδον, τὸ ἐπὶ πᾶσιν αὐτῆς κῶλον σὺν μειδιάματι φέρειν, ἐνδεικνύμενον πολὺ τὸ ἀλύπως φράζειν, καὶ κροαίνειν ἐν τοῖς τῶν ὑποθέσεων χωρίοις οὐδὲν μεῖον τοῦ ̔Ομηρικοῦ ἵππου. ἀκροᾶσθαι δὲ αὐτοῦ τὴν μὲν πρώτην, ὡς οἱ δικάζοντες, τὴν δὲ ἐφεξῆς, ὡς οἱ ἐρῶντες, τὴν δὲ τρίτην, ὡς οἱ θαυμάζοντες, καὶ γὰρ δὴ καὶ τριῶν ἡμερῶν ξυγγενέσθαι οἱ. ἀναγράφει καὶ τὰς ὑποθέσεις ὁ ̔Ηρώδης, ἐφ' αἷς ξυνεγένετο: ἦν τοίνυν ἡ μὲν πρώτη Δημοσθένης ἐξομνύμενος ταλάντων πεντήκοντα δωροδοκίαν, ἣν ἦγεν ἐπ' αὐτὸν Δημάδης, ὡς ̓Αλεξάνδρου τοῦτο ̓Αθηναίοις ἐκ τῶν Δαρείου λογισμῶν ἐπεσταλκότος, ἡ δὲ ἐφεξῆς τὰ τρόπαια κατέλυε τὰ ̔Ελληνικὰ τοῦ Πελοποννησίου πολέμου ἐς διαλλαγὰς ἥκοντος, ἡ δὲ τρίτη τῶν ὑποθέσεων τοὺς ̓Αθηναίους μετὰ Αἰγὸς ποταμοὺς ἐς τοὺς δήμους ἀνεσκεύαζεν: ὑπὲρ οὗ φησιν ὁ ̔Ηρώδης πέμψαι οἱ πεντεκαίδεκα μυριάδας προσειπὼν αὐτὰς μισθὸν τῆς ἀκροάσεως, μὴ προσεμένου δὲ αὐτὸς μὲν ὑπερῶφθαι οἴεσθαι, ξυμπίνοντα δὲ αὐτῷ Μουνάτιον τὸν κριτικόν, ὁ δὲ ἀνὴρ οὗτος ἐκ Τραλλέων, “ὦ ̔Ηρώδη,” φάναι “δοκεῖ μοι Πολέμων ὀνειροπολήσας πέντε καὶ εἴκοσι μυριάδας παρὰ τοῦτ' ἔλαττον ἔχειν ἡγεῖσθαι, παρ' ὃ μὴ τοσαύτας ἔπεμψας.” προσθεῖναί φησιν ὁ ̔Ηρώδης τὰς δέκα καὶ τὸν Πολέμωνα προθύμως λαβεῖν, ὥσπερ ἀπολαμβάνοντα. ἔδωκε τῷ Πολέμωνι ὁ ̔Ηρώδης καὶ τὸ μὴ παρελθεῖν ἐπ' αὐτῷ ἐς λόγων ἐπίδειξιν, μηδ' ἐπαγωνίσασθαί οἱ, νύκτωρ δὲ ἐξελάσαι τῆς Σμύρνης, ὡς μὴ βιασθείη, θρασὺ γὰρ καὶ τὸ βιασθῆναι ᾤετο. διετέλει δὲ καὶ τὸν ἄλλον χρόνον ἐπαινῶν τὸν Πολέμωνα καὶ ὑπὲρ θαῦμα ἄγων: ̓Αθήνησι μὲν γὰρ διαπρεπῶς ἀγωνισάμενος τὸν περὶ τῶν τροπαίων ἀγῶνα καὶ θαυμαζόμενος ἐπὶ τῇ φορᾷ τοῦ λόγου “τὴν Πολέμωνος” ἔφη “μελέτην ἀνάγνωτε καὶ εἴσεσθε ἄνδρα.” ̓Ολυμπίασι δὲ βοησάσης ἐπ' αὐτῷ τῆς ̔Ελλάδος “εἶς ὡς Δημοσθένης,” “εἴθε γὰρ” ἔφη “ὡς ὁ Φρύξ,” τὸν Πολέμωνα ὧδε ἐπονομάζων, ἐπειδὴ τότε ἡ Λαοδικεια τῇ Φρυγίᾳ συνετάττετο. Μάρκου δὲ τοῦ αὐτοκράτορος πρὸς αὐτὸν εἰπόντος “τί σοι δοκεῖ ὁ Πολέμων;” στήσας τοὺς ὀφθαλμοὺς ὁ ̔Ηρώδης ἵππων μ' ἔφη ὠκυπόδων ἀμφὶ κτύπος οὔατα βάλλει, ἐνδεικνύμενος δὴ τὸ ἐπίκροτον καὶ τὸ ὑψηχὲς τῶν λόγων. ἐρομένου δὲ αὐτὸν καὶ Βάρου τοῦ ὑπάτου, τίσι καὶ διδασκάλοις ἐχρήσατο, “τῷ δεῖνι μὲν καὶ τῷ δεῖνι” ἔφη “παιδευόμενος, Πολέμωνι δὲ ἤδη παιδεύων.” φησὶν ὁ Πολέμων ἠκροᾶσθαι καὶ Δίωνος ἀποδημίαν ὑπὲρ τούτου στείλας ἐς τὸ τῶν Βιθυνῶν ἔθνος. ἔλεγε δὲ ὁ Πολέμων τὰ μὲν τῶν καταλογάδην ὤμοις δεῖν ἐκφέρειν, τὰ δὲ τῶν ποιητῶν ἁμάξαις. κἀκεῖνα τῶν Πολέμωνι τιμὴν ἐχόντων: ἤριζεν ἡ Σμύρνα ὑπὲρ τῶν ναῶν καὶ τῶν ἐπ' αὐτοῖς δικαίων, ξύνδικον πεποιημένη τὸν Πολέμωνα ἐς τέρμα ἤδη τοῦ βίου ἥκοντα. ἐπεὶ δὲ ἐν ὁρμῇ τῆς ὑπὲρ τῶν δικαίων ἀποδημίας ἐτελεύτησεν, ἐγένετο μὲν ἐπ' ἄλλοις ξυνδίκοις ἡ πόλις, πονηρῶς δὲ αὐτῶν ἐν τῷ βασιλείῳ δικαστηρίῳ διατιθεμένων τὸν λόγον βλέψας ὁ αὐτοκράτωρ ἐς τοὺς τῶν Σμυρναίων ξυνηγόρους “οὐ Πολέμων” εἶπεν “τουτουὶ τοῦ ἀγῶνος ξύνδικος ὑμῖν ἀπεδέδεικτο;” “ναί,” ἔφασαν “εἴ γε τὸν σοφιστὴν λέγεις.” καὶ ὁ αὐτοκράτωρ “ἴσως οὖν” ἔφη “καὶ λόγον τινὰ ξυνέγραψεν ὑπὲρ τῶν δικαίων, οἷα δὴ ἐπ' ἐμοῦ τε ἀγωνιούμενος καὶ ὑπὲρ τηλικούτων.” “ἴσως,” ἔφασαν, ὦ βασιλεῦ, “οὐ μὴν ἡμῖν γε εἰδέναι.” καὶ ἔδωκεν ἀναβολὰς ὁ αὐτοκράτωρ τῇ δίκῃ, ἔστ' ἂν διακομισθῇ ὁ λόγος, ἀναγνωσθέντος δὲ ἐν τῷ δικαστηρίῳ κατ' αὐτὸν ἐψηφίσατο ὁ βασιλεύς, καὶ ἀπῆλθεν ἡ Σμύρνα τὰ πρωτεῖα νικῶσα καὶ τὸν Πολέμωνα αὐτοῖς ἀναβεβιωκέναι φάσκοντες. ἐπεὶ δὲ ἀνδρῶν ἐλλογίμων ἀξιομνημόνευτα οὐ μόνον τὰ μετὰ σπουδῆς λεχθέντα, ἀλλὰ καὶ τὰ ἐν  ταῖς παιδιαῖς, ἀναγράψω καὶ τοὺς ἀστεισμοὺς τοῦ Πολέμωνος, ὡς μηδὲ οὗτοι παραλελειμμένοι φαίνοιντο. μειράκιον ̓Ιωνικὸν ἐτρύφα κατὰ τὴν Σμύρναν ὑπὲρ τὰ ̓Ιώνων ἤθη, καὶ ἀπώλλυ αὐτὸ πλοῦτος βαθύς, ὅσπερ ἐστὶ πονηρὸς διδάσκαλος τῶν ἀκολάστων φύσεων. ὄνομα μὲν δὴ τῷ μειρακίῳ Οὔαρος, διεφθορὸς δὲ ὑπὸ κολάκων ἐπεπείκει αὐτὸ ἑαυτό, ὡς καλῶν τε εἴη ὁ κάλλιστος καὶ μέγας ὑπὲρ τοὺς εὐμήκεις καὶ τῶν ἀμφὶ παλαίστραν γενναιότατός τε καὶ τεχνικώτατος καὶ μηδ' ἂν τὰς Μούσας ἀναβάλλεσθαι αὐτοῦ ἥδιον, ὁπότε πρὸς τὸ ᾅδειν τράποιτο. παραπλήσια δὲ τούτοις καὶ περὶ τῶν σοφιστῶν ᾤετο, παριππεῦσαι γὰρ ̔ἂν' καὶ τὰς ἐκείνων γλώττας, ὁπότε μελετῴη, καὶ γὰρ δὴ καὶ ἐμελέτα, καὶ οἱ δανειζόμενοι παρ' αὐτοῦ χρήματα τὸ καὶ μελετῶντος ἀκροάσασθαι προσέγραφον τῷ τόκῳ. ὑπήγετο δὲ καὶ ὁ Πολέμων τῷ δασμῷ τούτῳ νέος ὢν ἔτι καὶ οὔπω νοσῶν, δεδάνειστο γὰρ παρ' αὐτοῦ χρήματα, καὶ ἐπεὶ μὴ ἐθεράπευε, μηδὲ ἐς τὰς ἀκροάσεις ἐφοίτα, χαλεπὸν ἦν τὸ μειράκιον καὶ ἠπείλει τύπους. οἱ δὲ τύποι γράμμα εἰσὶν ἀγορᾶς, ἐρήμην ἐπαγγέλλον τῷ οὐκ ἀποδιδόντι. αἰτιωμένων οὖν τὸν Πολέμωνα τῶν οἰκείων, ὡς ἀηδῆ καὶ δύστροπον, εἰ παρὸν αὐτῷ μὴ ἀπαιτεῖσθαι καὶ τὸ μειράκιον ἐκκαρποῦσθαι παρέχοντα αὐτῷ νεῦμα εὔνουν μὴ ποιεῖ τοῦτο, ἀλλ' ἐκκαλεῖται αὐτὸ καὶ παροξύνει, τοιαῦτα ἀκούων ἀπήντησε μὲν ἐπὶ τὴν ἀκρόασιν, ἐπεὶ δὲ ἐς δείλην ἤδη ὀψίαν τὰ τῆς μελέτης αὐτῷ προὔβαινε καὶ οὐδεὶς ὅρμος ἐφαίνετο τοῦ λόγου, σολοικισμῶν τε καὶ βαρβαρισμῶν καὶ ἐναντιώσεων πλέα ἦν πάντα, ἀναπηδήσας ὁ Πολέμων καὶ ὑποσχὼν τὼ χεῖρε “Οὔαρε”, εἶπεν “φέρε τοὺς τύπους.” λῃστὴν δὲ πολλαῖς αἰτίαις ἑαλωκότα στρεβλοῦντος ἀνθυπάτου καὶ ἀπορεῖν φάσκοντος, τίς γένοιτ' ἂν ἐπ' αὐτῷ τιμωρία τῶν εἰργασμένων ἀξία, παρατυχὼν ὁ Πολέμων “κέλευσον” ἔφη “αὐτὸν ἀρχαῖα ἐκμανθάνειν.” καίτοι γὰρ πλεῖστα ἐκμαθὼν ὁ σοφιστὴς οὗτος ὅμως ἐπιπονώτατον ἡγεῖτο τῶν ἐν ἀσκήσει τὸ ἐκμανθάνειν. ἰδὼν δὲ μονόμαχον ἱδρῶτι ῥεόμενον καὶ δεδιότα τὸν ὑπὲρ τῆς ψυχῆς ἀγῶνα “οὕτως” εἶπεν “ἀγωνιᾷς, ὡς μελετᾶν μέλλων.” σοφιστῇ δὲ ἐντυχὼν ἀλλᾶντας ὠνουμένῳ καὶ μαινίδας καὶ τὰ εὐτελῆ ὄψα “ὦ λῷστε,” εἶπεν “οὐκ ἔστι τὸ Δαρείου καὶ Ξέρξου φρόνημα καλῶς ὑποκρίνασθαι ταῦτα σιτουμένῳ.” Τιμοκράτους δὲ τοῦ φιλοσόφου πρὸς αὐτὸν εἰπόντος, ὡς λάλον χρῆμα ὁ Φαβωρῖνος γένοιτο, ἀστειότατα ὁ Πολέμων “καὶ πᾶσα” ἔφη “γραῦς” τὸ εὐνουχῶδες αὐτοῦ διασκώπτων. ἀγωνιστοῦ δὲ τραγῳδίας ἐν τοῖς κατὰ τὴν Σμύρναν ̓Ολυμπίοις τὸ “ὦ Ζεῦ” ἐς τὴν γῆν δείξαντος, τὸ δὲ “καὶ γᾶ” ἐς τὸν οὐρανὸν ἀνασχόντος, προκαθήμενος τῶν ̓Ολυμπίων ὁ Πολέμων ἐξέωσεν αὐτὸν τῶν ἄθλων εἰπὼν “οὗτος τῇ χειρὶ ἐσολοίκισεν.” μὴ πλείω ὑπὲρ τούτων, ἀπόχρη γὰρ καὶ ταῦτα τὸ ἐπίχαρι τοῦ ἀνδρὸς δηλῶσαι. ἡ δὲ ἰδέα τῶν Πολέμωνος λόγων θερμὴ καὶ ἐναγώνιος καὶ τορὸν ἠχοῦσα, ὥσπερ ἡ ̓Ολυμπιακὴ σάλπιγξ, ἐπιπρέπει δὲ αὐτῇ καὶ τὸ Δημοσθενικὸν τῆς γνώμης, καὶ ἡ σεμνολογία οὐχ ὑπτία, λαμπρὰ δὲ καὶ ἔμπνους, ὥσπερ ἐκ τρίποδος. διαμαρτάνουσι μέν̔τοἰ τοῦ ἀνδρὸς φάσκοντες αὐτὸν τὰς μὲν ἐπιφορὰς ἄριστα σοφιστῶν μεταχειρίσασθαι, τὰς δὲ ἀπολογίας ἧττον, ἐλέγχει γὰρ τὸν λόγον τοῦτον ὡς οὐκ ἀληθῆ καὶ ἡ δεῖνα μὲν καὶ ἡ δεῖνα τῶν ὑποθέσεων, ἐν αἷς ἀπολογεῖται, μάλιστα δὲ ὁ Δημοσθένης ὁ τὰ πεντήκοντα τάλαντα ἐξομνύμενος. ἀπολογίαν γὰρ οὕτω χαλεπὴν διαθέμενος ἤρκεσε τῷ λόγῳ ξὺν περιβολῇ καὶ τέχνῃ. τὴν αὐτὴν ὁρῶ διαμαρτίαν καὶ περὶ τοὺς ἡγουμένους αὐτὸν ἐκφέρεσθαι τῶν ἐσχηματισμένων ὑποθέσεων εἰργόμενον τοῦ δρόμου, καθάπερ ἐν δυσχωρίᾳ ἵππον, παραιτούμενόν τε αὐτὰς τὰς ̔Ομηρείους γνώμας εἰπεῖν ἐχθρὸς γάρ μοι κεῖνος ὁμῶς ̓Αίδαο πύλῃσιν, ὅς χ' ἕτερον μὲν κεύθῃ ἐνὶ φρεσίν, ἄλλο δὲ εἴπῃ, ταῦτα γὰρ ἴσως ἔλεγεν αἰνιττόμενος καὶ παραδηλῶν τὸ δύστροπον τῶν τοιούτων ὑποθέσεων, ἄριστα δὲ κἀκεῖνα ἠγωνίσατο, ὡς δηλοῦσιν ὅ τε μοιχὸς ὁ ἐκκεκαλυμμένος καὶ ὁ Ξενοφῶν ὁ ἀξιῶν ἀποθνήσκειν ἐπὶ Σωκράτει καὶ ὁ Σόλων ὁ αἰτῶν ἀπαλείφειν τοὺς νόμους λαβόντος τὴν φρουρὰν τοῦ Πεισιστράτου καὶ οἱ Δημοσθένεις τρεῖς, ὁ μετὰ Χαιρώνειαν προσάγων ἑαυτὸν καὶ ὁ δοκῶν θανάτου ἑαυτῷ τιμᾶσθαυ ἐπὶ τοῖς ̔Αρπαλείοις καὶ ὁ ξυμβουλεύων ἐπὶ τῶν τριήρων φεύγειν ἐπιόντος μὲν Φιλίππου, νόμον δὲ Αἰσχίνου κεκυρωκότος ἀποθνήσκειν τὸν πολέμου μνημονεύσαντα. ἐν γὰρ ταύταις μάλιστα τῶν ὑπ' αὐτοῦ κατὰ σχῆμα προηγμένων ἡνία τε ἐμβέβληται τῷ λόγῳ καὶ τὸ ἐπαμφότερον αἱ διάνοιαι σώζουσιν. ἰατροῖς δὲ θαμὰ ὑποκείμενος λιθιώντων αὐτῷ τῶν ἄρθρων παρεκελεύετο αὐτοῖς ὀρύττειν καὶ τέμνειν τὰς Πολέμωνος λιθοτομίας. ̔Ηρώδῃ δὲ ἐπιστέλλων ὑπὲρ τῆς νόσου ταύτης ὧδε ἐπέστειλεν: “δεῖ ἐσθίειν, χεῖρας οὐκ ἔχω: δεῖ βαδίζειν, πόδες οὐκ εἰσί μοι: δεῖ ἀλγεῖν, τότε καὶ πόδες εἰσί μοι καὶ χεῖρες.” ̓Ετελεύτα μὲν περὶ τὰ ἓξ καὶ πεντήκοντα ἔτη, τὸ δὲ μέτρον τῆς ἡλικίας τοῦτο ταῖς μὲν ἄλλαις ἐπιστήμαις γήρως ἀρχή, σοφιστῇ δὲ νεότης ἔτι, γηράσκουσα γὰρ ἥδε ἡ ἐπιστήμη σοφίαν ἀρτύνει. τάφος δὲ αὐτῷ κατὰ τὴν Σμύρναν οὐδείς, εἰ καὶ πλείους λέγονται: οἱ μὲν γὰρ ἐν τῷ κήπῳ τοῦ τῆς ̓Αρετῆς ἱεροῦ ταφῆναι αὐτόν, οἱ δὲ οὐ πόρρω τούτου ἐπὶ θαλάττῃ, νεὼς δέ τίς ἐστι βραχὺς καὶ ἄγαλμα ἐν αὐτῷ Πολέμωνος ἐσταλμένον, ὡς ἐπὶ τῆς τριήρους ὠργίαζεν, ὑφ' ᾧ κεῖσθαι τὸν ἄνδρα, οἱ δὲ ἐν τῇ τῆς οἰκίας αὐλῇ ὑπὸ τοῖς χαλκοῖς ἀνδριᾶσιν. ἔστι δὲ οὐδὲν τούτων ἀληθές, εἰ γὰρ ἐτελεύτα κατὰ τὴν Σμύρναν, οὐδενὸς ἂν τῶν θαυμασίων παρ' αὐτοῖς ἱερῶν ἀπηξιώθη τὸ μὴ οὐκ ἐν αὐτῷ κεῖσθαι. ἀλλ' ἐκεῖνα ἀληθέστερα, κεῖσθαι μὲν αὐτὸν ἐν τῇ Λαοδικείᾳ παρὰ τὰς Συρίας πύλας, οὗ δὴ καὶ τῶν προγόνων αὐτοῦ θῆκαι, ταφῆναι δὲ αὐτὸν ζῶντα ἔτι, τουτὶ γὰρ τοῖς φιλτάτοις ἐπισκῆψαι, κείμενόν τε ἐν τῷ σήματι παρακελεύεσθαι τοῖς συγκλείουσι τὸν τάφον “ἔπαγε, ἔπαγε, μὴ γὰρ ἴδοι με σιωπῶντα ἥλιος.” πρὸς δὲ τοὺς οἰκείους ὀλοφυρομένους αὐτὸν ἀνεβόησε: “δότε μοι σῶμα καὶ μελετήσομαι.” μέχρι Πολέμωνος τὰ Πολέμωνος, οἱ γὰρ ἐπ' αὐτῷ γενόμενοι ξυγγενεῖς μέν, οὐ μὴν οἷοι πρὸς τὴν ἐκείνου ἀρετὴν ἐξετάζεσθαι, πλὴν ἑνὸς ἀνδρός, περὶ οὗ μικρὸν ὕστερον λέξω.I FOUND the following to be an account of the sage's stay in Babylon, and of all we need to know about Babylon. The fortifications of Babylon extend 480 stadia and form a complete circle, and its wall is three half plethrons high, but less than a plethron [ 1] in breadth. And it is cut asunder by the river Euphrates, into halves of similar shape; and there passes underneath the river an extraordinary bridge which joins together by an unseen passage the palaces on either bank. For it is said that a woman, Medea, was formerly queen of those parts, who spanned the river underneath in a manner in which no river was ever bridged before; for she got stones, it is said, and copper and pitch and all that men have discovered for use in masonry under water, and she piled these up along the banks of the river. Then she diverted the stream into lakes; and as soon as the river was dry, she dug down two fathoms, and made a hollow tunnel, which she caused to debouch into the palaces on either bank like a subterranean grotto; and she roofed it on a level with the bed of the stream. The foundations were thus made stable, and also the walls of the tunnel; but as the pitch required water in order to set as hard as stone, the Euphrates was let in again on the roof while still soft, and so the junction stood solid. And the palaces are roofed with bronze, and a glitter goes off from them; but the chambers of the women and of the men and the porticos are adorned partly with silver, and partly with golden tapestries or curtains, and partly with solid gold in the form of pictures; but the subjects embroidered on the stuffs are taken by them from Hellenic story, Andromedas being represented, and Amymonae, and you see Perseus frequently. And they delight in Orpheus, perhaps out of regard for his peaked cap and breeches, for it cannot be for his music or the songs with which he charmed and soothed others. And woven into the pattern you perceive Datis tearing up Naxos out of the sea, and Artaphernes beleaguering Eretria, and such battles of Xerxes as he said he won. For there is, of course, the occupation of Athens and Thermopylae, and other pictures still more to the Median taste, such as rivers drained from off the land and a bridge over the sea and the piercing of Athos. But they say that they also visited a man's apartment of which the roof had been carried up in the form of a dome, to resemble in a manner the heavens, and that it was roofed with lapis lazuli, a stone that is very blue and like heaven to the eye; and there were images of the gods, which they worship, fixed aloft, and looking like golden figures shining out of the ether. And it is here that the king gives judgment, and golden wrynecks are hung from the ceiling, to remind him of Adrastea, the goddess of justice, and to engage him not to exalt himself above humanity. These figures the Magi themselves say they arranged; for they have access to the palace, and they call them the tongues of the gods.


πολέμων δὲ ὁ σοφιστὴς οὔθ', ὡς οἱ πολλοὶ δοκοῦσι, Σμυρναῖος, οὔθ', ὥς τινες, ἐκ Φρυγῶν, ἀλλὰ ἤνεγκεν αὐτὸν Λαοδίκεια ἡ ἐν Καρίᾳ, ποταμῷ πρόσοικος Λύκῳ, μεσογεία μέν, δυνατωτέρα δὲ τῶν ἐπὶ θαλάττῃ. ἡ μὲν δὴ τοῦ Πολέμωνος οἰκία πολλοὶ ὕπατοι καὶ ἔτι, ἐρασταὶ δὲ αὐτοῦ πολλαὶ μὲν πόλεις, διαφερόντως δὲ ἡ Σμύρνα: οὗτοι γὰρ ἐκ μειρακίου κατιδόντες τι ἐν αὐτῷ μέγα πάντας τοὺς οἴκοι στεφάνους ἐπὶ τὴν τοῦ Πολέμωνος κεφαλὴν συνήνεγκαν, αὐτῷ τε ψηφισάμενοι καὶ γένει τὰ οἴκοι ζηλωτά, προκαθῆσθαι γὰρ τῶν ̓Αδριανῶν ̓Ολυμπίων ἔδοσαν τῷ ἀνδρὶ καὶ ἐγγόνοις, καὶ τῆς ἱερᾶς τριήρους ἐπιβατεύειν. πέμπεται γάρ τις μηνὶ ̓Ανθεστηριῶνι μεταρσία τριήρης ἐς ἀγοράν, ἣν ὁ τοῦ Διονύσου ἱερεύς, οἷον κυβερνήτης, εὐθύνει πείσματα ἐκ θαλάττης λύουσαν. ̓Ενσπουδάζων δὲ τῇ Σμύρνῃ τάδε αὐτὴν ὤνησεν: πρῶτα μὲν τὴν πόλιν πολυανθρωποτάτην αὑτῆς φαίνεσθαι, νεότητος αὐτῇ ἐπιρρεούσης ἐξ ἠπείρων τε καὶ νήσων οὐκ ἀκολάστου καὶ ξυγκλύδος, ἀλλ' ἔξειλεγμένης τε καὶ καθαρᾶς ̔Ελλάδος, ἔπειτα ὁμονοοῦσαν καὶ ἀστασίαστον πολιτεύειν, τὸν γὰρ πρὸ τοῦ χρόνον ἐστασίαζεν ἡ Σμύρνα καὶ διεστήκεσαν οἱ ἄνω πρὸς τοὺς ἐπὶ θαλάττῃ. πλείστου δὲ ἄξιος τῇ πόλει καὶ τὰ πρεσβευτικὰ ἐγένετο φοιτῶν παρὰ τοὺς αὐτοκράτορας καὶ προαγωνιζόμενος τῶν ἠθῶν. ̓Αδριανὸν γοῦν προσκείμενον τοῖς ̓Εφεσίοις οὕτω τι μετεποίησε τοῖς Σμυρναίοις, ὡς ἐν ἡμέρᾳ μιᾷ μυριάδας χιλίας ἐπαντλῆσαι αὐτὸν τῇ Σμύρνῃ, ἀφ' ὧν τά τε τοῦ σίτου ἐμπόρια ἐξεποιήθη καὶ γυμνάσιον τῶν κατὰ τὴν ̓Ασίαν μεγαλοπρεπέστατον καὶ νεὼς τηλεφανὴς ὁ ἐπὶ τῆς ἄκρας ἀντικεῖσθαι δοκῶν τῷ Μίμαντι. καὶ μὴν καὶ τοῖς ἁμαρτανομένοις δημοσίᾳ ἐπιπλήττων καὶ κατὰ σοφίαν πλεῖστα νουθετῶν ὠφέλει, ὕβριν τε ὁμοίως ἐξῄρει καὶ ἀγερωχίαν πᾶσαν, τοσούτῳ πλέον, ὅσῳ μηδὲ τοῦ ̓Ιωνικοῦ ἀπεθίζειν ὠφέλει δὲ κἀκεῖνα δήπου: τὰς δίκας τὰς πρὸς ἀλλήλους οὐκ ἄλλοσέ ποι ἐκφοιτᾶν εἴα, ἀλλ' οἴκοι ἔπαυεν. λέγω δὲ τὰς ὑπέρ χρημάτων, τὰς γὰρ ἐπὶ μοιχοὺς καὶ ἱεροσύλους καὶ σφαγέας, ὧν ἀμελουμένων ἄγη φύεται, οὐκ ἐξάγειν παρεκελεύετο μόνον, ἀλλὰ καὶ ἐξωθεῖν τῆς Σμύρνης, δικαστοῦ γὰρ δεῖσθαι αὐτὰς ξίφος ἔχοντος. καὶ ἡ αἰτία δέ, ἣν ἐκ τῶν πολλῶν εἶχεν, ὡς ὁδοιποροῦντι αὐτῷ πολλὰ μὲν σκευοφόρα ἕποιτο, πολλοὶ δὲ ἵπποι, πολλοὶ δὲ οἰκέται, πολλὰ δὲ ἔθνη κυνῶν ἄλλα ἐς ἄλλην θήραν, αὐτὸς δὲ ἐπὶ ζεύγους ἀργυροχαλίνου Φρυγίου τινὸς ἢ Κελτικοῦ πορεύοιτο, εὔκλειαν τῇ Σμύρνῃ ἔπραττεν: πόλιν γὰρ δὴ λαμπρύνει μὲν ἀγορὰ καὶ κατασκευὴ μεγαλοπρεπὴς οἰκοδομημάτων, λαμπρύνει δὲ οἰκία εὖ πράττουσα, οὐ γὰρ μόνον δίδωσι πόλις ἀνδρὶ ὄνομα, ἀλλὰ καὶ αὐτὴ ἄρνυται ἐξ ἀνδρός. ἐπεσκοπεῖτο δὲ καὶ τὴν Λαοδίκειαν ὁ Πολέμων θαμίζων ἐς τὸν ἑαυτοῦ οἶκον καὶ δημοσίᾳ ὠφελῶν ὅ τι ἠδύνατο. τὰ δὲ ἐκ βασιλέων αὐτῷ τοιαῦτα: Τραιανὸς μὲν αὐτοκράτωρ ἀτελῆ πορεύεσθαι διὰ γῆς καὶ θαλάττης, ̓Αδριανὸς δὲ καὶ τοῖς ἀπ' αὐτοῦ πᾶσιν, ̔ἐγ̓κατέλεξε δὲ αὐτὸν καὶ τῷ τοῦ Μουσείου κύκλῳ ἐς τὴν Αἰγυπτίαν σίτησιν, ἐπί τε τῆς ̔Ρώμης ἀπαιτουμένου πέντε καὶ εἴκοσι μυριάδας ὑπεραπέδωκε ταῦτα τὰ χρήματα οὔτε εἰπόντος, ὡς δέοιτο, οὔτε προειπών, ὡς δώσοι. αἰτιωμένης δὲ αὐτὸν τῆς Σμύρνης, ὡς πολλὰ τῶν ἐπιδοθέντων σφίσιν ἐκ βασιλέως χρημάτων ἐς τὸ ἑαυτοῦ ἡδὺ καταθέμενον ἔπεμψεν ὁ αὐτοκράτωρ ἐπιστολὴν ὧδε ξυγκειμένην: “πολέμων τῶν ἐπιδοθέντων ὑμῖν χρημάτων ὑπ' ἐμοῦ ἐμοὶ τοὺς λογισμοὺς ἔδωκεν.” ταῦτα δὲ εἰ καὶ συγγνώμην ἐρεῖ τις, οὐκ ἦν δήπου συγγνώμην αὐτὸν τὴν ἐπὶ τοῖς χρήμασι μὴ οὐκ ἐς τὸ προὖχον τῆς ἄλλης ἀρετῆς εὑρέσθαι. τὸ δὲ ̓Αθήνησιν ̓Ολύμπιον δι' ἑξήκοντα καὶ πεντακοσίων ἐτῶν ἀποτελεσθὲν καθιερώσας ὁ αὐτοκράτωρ, ὡς χρόνου μέγα ἀγώνισμα, ἐκέλευσε καὶ τὸν Πολέμωνα ἐφυμνῆσαι τῇ θυσίᾳ. ὁ δέ, ὥσπερ εἰώθει, στήσας τοὺς ὀφθαλμοὺς ἐπὶ τὰς ἤδη παρισταμένας ἐννοίας ἐπαφῆκεν ἑαυτὸν τῷ λόγῳ καὶ ἀπὸ τῆς κρηπῖδος τοῦ νεὼ διελέχθη πολλὰ καὶ θαυμάσια, προοίμιον ποιούμενος τοῦ λόγου τὸ μὴ ἀθεεὶ τὴν περὶ αὐτοῦ ὁρμὴν γενέσθαι οἱ. διήλλαξε δὲ αὐτῷ καὶ τὸν ἑαυτοῦ παῖδα ̓Αντωνῖνον ὁ αὐτοκράτωρ ἐν τῇ τοῦ σκήπτρου παραδόσει θεὸς ἐκ θνητοῦ γιγνόμενος. τουτὶ δὲ ὁποῖον, ἀνάγκη δηλῶσαι: ἦρξε μὲν γὰρ δὴ πάσης ὁμοῦ ̓Ασίας ὁ ̓Αντωνῖνος, καὶ κατέλυσεν ἐν τῇ τοῦ Πολέμωνος οἰκίᾳ ὡς ἀρίστῃ τῶν κατὰ τὴν Σμύρναν καὶ ἀρίστου ἀνδρός, νύκτωρ δὲ ἐξ ἀποδημίας ἥκων ὁ Πολέμων ἐβόα ἐπὶ θύραις, ὡς δεινὰ πάσχοι τῶν ἑαυτοῦ εἰργόμενος, εἶτα συνηνάγκασε τὸν ̓Αντωνῖνον ἐς ἑτέραν οἰκίαν μετασκευάσασθαι. ταῦτα ἐγίγνωσκε μὲν ὁ αὐτοκράτωρ, ἠρώτα δὲ ὑπὲρ αὐτῶν οὐδέν, ὡς μὴ ἀναδέροιτο, ἀλλ' ἐνθυμηθεὶς τὰ μετ' αὐτὸν καὶ ὅτι πολλάκις καὶ τὰς ἡμέρους ἐκκαλοῦνται φύσεις οἱ προσκείμενοί τε καὶ παροξύνοντες, ἔδεισε περὶ τῷ Πολέμωνι, ὅθεν ἐν ταῖς ὑπὲρ τῆς βασιλείας διαθήκαις “καὶ Πολέμων ὁ σοφιστὴς” ἔφη “ξύμβουλος τῆς διανοίας ἐμοὶ ταύτης ἐγένετο,” τῷ καὶ χάριν ὡς εὐεργέτῃ πράττειν τὴν συγγνώμην ἐκ περιουσίας ἑτοιμάζων. καὶ ὁ ̓Αντωνῖνος ἠστείζετο μὲν πρὸς τὸν Πολέμωνα περὶ τῶν κατὰ τὴν Σμύρναν ἐνδεικνύμενός που τὸ μὴ ἐκλελῆσθαι, ταῖς δὲ ἑκάστοτε τιμαῖς ἐπὶ μέγα ἦρεν ἐγγυώμενός που τὸ μὴ μεμνῆσθαι. ἠστείζετο δὲ τάδε: ἐς τὴν πόλιν ἥκοντος τοῦ Πολέμωνος περιβαλὼν αὐτὸν ̓Αντωνῖνος “δότε” ἔφη “Πολέμωνι καταγωγήν, καὶ μηδεὶς αὐτὸν ἐκβάλῃ.” ὑποκριτοῦ δὲ τραγῳδίας ἀπὸ τῶν κατὰ τὴν ̓Ασίαν ̓Ολυμπίων, οἷς ἐπεστάτει ὁ Πολέμων, ἐφιέναι φήσαντος, ἐξελαθῆναι γὰρ παρ' αὐτοῦ κατ' ἀρχὰς τοῦ δράματος, ἤρετο ὁ αὐτοκράτωρ τὸν ὑποκριτήν, πηνίκα εἴη, ὅτε τῆς σκηνῆς ἠλάθη, τοῦ δὲ εἰπόντος, ὡς μεσημβρία τυγχάνοι οὖσα, μάλα ἀστείως ὁ αὐτοκράτωρ “ἐμὲ δὲ” εἶπεν “ἀμφὶ μέσας νύκτας ἐξήλασε τῆς οἰκίας, καὶ οὐκ ἐφῆκα.” ἐχέτω μοι καὶ ταῦτα δήλωσιν βασιλέως τε πρᾴου καὶ ἀνδρὸς ὑπέρφρονος. ὑπέρφρων γὰρ δὴ οὕτω τι ὁ Πολέμων, ὡς πόλεσι μὲν ἀπὸ τοῦ προὔχοντος, δυνασταῖς δὲ ἀπὸ τοῦ μὴ ὑφειμένου, θεοῖς  δὲ ἀπὸ τοῦ ἴσου διαλέγεσθαι. ̓Αθηναίοις μὲν γὰρ ἐπιδεικνύμενος αὐτοσχεδίους λόγους, ὅτε καὶ πρῶτον ̓Αθήναζε ἀφίκετο, οὐκ ἐς ἐγκώμια κατέστησεν ἑαυτὸν τοῦ ἄστεος, τοσούτων ὄντων, ἅ τις ὑπὲρ ̓Αθηναίων ἂν εἴποι, οὐδ' ὑπὲρ τῆς ἑαυτοῦ δόξης ἐμακρηγόρησε, καίτοι καὶ τῆς τοιᾶσδε ἰδέας ὠφελούσης τοὺς σοφιστὰς ἐν ταῖς ἐπιδείξεσιν, ἀλλ' εὖ γιγνώσκων, ὅτι τὰς ̓Αθηναίων φύσεις ἐπικόπτειν χρὴ μᾶλλον ἢ ἐπαίρειν διελέχθη ὧδε: “φασὶν ὑμᾶς, ὦ ̓Αθηναῖοι, σοφοὺς εἶναι ἀκροατὰς λόγων: εἴσομαι.” ἀνδρὸς δέ, ὃς ἦρχε μὲν Βοσπόρου, πᾶσαν δὲ ̔Ελληνικὴν παίδευσιν ἥρμοστο, καθ' ἱστορίαν τῆς ̓Ιωνίας ἐς τὴν Σμύρναν ἥκοντος οὐ μόνον οὐκ ἔταξεν ἑαυτὸν ἐν τοῖς θεραπεύουσιν, ἀλλὰ καὶ δεομένου ξυνεῖναί οἱ θαμὰ ἀνεβαλλετο, ἕως ἠνάγκασε τὸν βασιλέα ἐπὶ θύρας ἀφικέσθαι ἀπάγοντα μισθοῦ δέκα τάλαντα. ἥκων δὲ ἐς τὸ Πέργαμον, ὅτε δὴ τὰ ἄρθρα ἐνόσει, κατέδαρθε μὲν ἐν τῷ ἱερῷ, ἐπιστάντος δὲ αὐτῷ τοῦ ̓Ασκληπιοῦ καὶ προειπόντος ἀπέχεσθαι ψυχροῦ ποτοῦ ὁ Πολέμων “βέλτιστε,” εἶπεν “εἰ δὲ βοῦν ἐθεράπευες;” τὸ δὲ μεγαλόγνωμον τοῦτο καὶ φρονηματῶδες ἐκ Τιμοκράτους ἔσπασε τοῦ φιλοσόφου, συγγενόμενος αὐτῷ ἥκοντι ἐς ̓Ιωνίαν ἐτῶν τεττάρων. οὐ χεῖρον δὲ καὶ τὸν Τιμοκράτην δηλῶσαι: ἦν μὲν γὰρ ἐκ τοῦ Πόντου ὁ ἀνὴρ οὗτος καὶ ἦν αὐτῷ πατρὶς ̔Ηράκλεια τὰ ̔Ελλήνων ἐπαινοῦντες, ἐφιλοσόφει δὲ κατ' ἀρχὰς μὲν τοὺς ἰατρικοὺς τῶν λόγων, εἰδὼς εὖ τὰς ̔Ιπποκράτους τε καὶ Δημοκρίτου δόξας, ἐπεὶ δὲ ἤκουσεν Εὐφράτου τοῦ Τυρίου, πλήρεσιν ἱστίοις ἐς τὴν ἐκείνου φιλοσοφίαν ἀφῆκεν. ἐπιχολώτερος δὲ οὕτω τι ἦν τοῦ ξυμμέτρου, ὡς ὑπανίστασθαι αὐτῷ διαλεγομένῳ τήν τε γενειάδα καὶ τὰς ἐν τῇ κεφαλῇ χαίτας, ὥσπερ τῶν λεόντων ἐν ταῖς ὁρμαῖς. τῆς δὲ γλώττης εὐφόρως εἶχε καὶ σφοδρῶς καὶ ἑτοίμως, διὸ καὶ τῷ Πολέμωνι πλείστου ἦν ἄξιος ἀσπαζομένῳ τὴν τοιάνδε ἐπιφορὰν τοῦ λόγου. διαφορᾶς γοῦν τῷ Τιμοκράτει πρὸς τὸν Σκοπελιανὸν γενομένης ὡς ἐκδεδωκότα ἑαυτὸν πίττῃ καὶ παρατιλτρίαις διέστη μὲν ἡ ἐνομιλοῦσα νεότης τῇ Σμύρνῃ, ὁ δὲ Πολέμων ἀμφοῖν ἀκροώμενος τῶν τοῦ Τιμοκράτους στασιωτῶν ἐγένετο πατέρα καλῶν αὐτὸν τῆς ἑαυτοῦ γλώττης. ἀπολογούμενος δὲ αὐτῷ καὶ ὑπὲρ τῶν πρὸς Φαβωρῖνον λόγων εὐλαβῶς ὑπέστειλε καὶ ὑφειμένως, ὥσπερ τῶν παίδων οἱ τὰς ἐκ τῶν διδασκάλων πληγάς, εἴ τι ἀτακτήσειαν, δεδιότες. τῷ δὲ ὑφειμένῳ τούτῳ καὶ πρὸς τὸν Σκοπελιανὸν ἐχρήσατο χρόνῳ ὕστερον, πρεσβεύειν μὲν χειροτονηθεὶς ὑπὲρ τῶν Σμυρναίων, ὡς ὅπλα δὲ ̓Αχίλλεια τὴν ἐκείνου πειθὼ αἰτήσας. ̔Ηρώδῃ δὲ τῷ ̓Αθηναίῳ πὴ μὲν ἀπὸ τοῦ ὑφειμένου, πὴ δὲ ἀπὸ τοῦ ὑπεραίροντος ξυνεγένετο. ὅπως δὲ καὶ ταῦτα ἔσχε, δηλῶσαι βούλομαι, καλὰ γὰρ καὶ μεμνῆσθαι ἄξια: ἤρα μὲν γὰρ τοῦ αὐτοσχεδιάζειν ὁ ̔Ηρώδης μᾶλλον ἢ τοῦ ὕπατός τε καὶ ἐξ ὑπάτων δοκεῖν, τὸν Πολέμωνα δὲ οὔπω γιγνώσκων ἀφῖκτο μὲν ἐς τὴν σμύρναν ἐπὶ ξυνουσίᾳ τοῦ ἀνδρὸς κατὰ χρόνους, οὓς τὰς ἐλευθέρας τῶν πόλεων αὐτὸς διωρθοῦτο, περιβαλὼν δὲ καὶ ὑπερασπασάμενος ὁμοῦ τῷ τὸ στόμα ἀφελεῖν τοῦ στόματος “πότε,” εἶπεν “ὦ πάτερ, ἀκροασόμεθά σου;” καὶ ὁ μὲν δὴ ᾤετο ἀναβαλεῖσθαι αὐτὸν τὴν ἀκρόασιν ὀκνεῖν φήσαντα ἐπ' ἀνδρὸς τοιούτου ἀποκινδυνεύειν, ὁ δὲ οὐδὲν πλασάμενος “τήμερον” ἔφη “ἀκροῶ, καὶ ἴωμεν.” τοῦτο ἀκούσας ὁ ̔Ηρώδης ἐκπλαγῆναί φησι τὸν ἄνδρα, ὡς καὶ τὴν γλῶτταν αὐτοσχέδιον καὶ τὴν γνώμην. ταῦτα μὲν οὖν φρόνημα ἐνδείκνυται τοῦ ἀνδρὸς καί, νὴ Δία, σοφίαν, ᾗ ἐς τὴν ἔκπληξιν ἐχρήσατο, ἐκεῖνα δὲ σωφροσύνην τε καὶ κόσμον: ἀφικόμενον γὰρ ἐς τὴν ἐπίδειξιν ἐδέξατο ἐπαίνῳ μακρῷ καὶ ἐπαξίῳ τῶν ̔Ηρώδου λόγων τε καὶ ἔργων. τὴν δὲ σκηνὴν τοῦ ἀνδρός, ᾗ ἐς τὰς μελέτας ἐχρήσατο, ἔστι μὲν καὶ ̔Ηρώδου μαθεῖν ἐν μιᾷ τῶν πρὸς τὸν Βᾶρον ἐπιστολῇ εἰρημένων, δηλώσω δὲ κἀγὼ ἐκεῖθεν: παρῄει μὲν ἐς τὰς ἐπιδείξεις διακεχυμένῳ τῷ προσώπῳ καὶ τεθαρρηκότι, φοράδην δὲ ἐσεφοίτα διεφθορότων αὐτῷ ἤδη τῶν ἄρθρων. καὶ τὰς ὑποθέσεις οὐκ ἐς τὸ κοινὸν ἐπεσκοπεῖτο, ἀλλ' ἐξιὼν τοῦ ὁμίλου βραχὺν καιρόν. φθέγμα δὲ ἦν αὐτῷ λαμπρὸν καὶ ἐπίτονον καὶ κρότος θαυμάσιος οἷος ἀπεκτύπει τῆς γλώττης. φησὶ δὲ αὐτὸν ὁ ̔Ηρώδης καὶ ἀναπηδᾶν τοῦ θρόνου περὶ τὰς ἀκμὰς τῶν ὑποθέσεων, τοσοῦτον αὐτῷ περιεῖναι ὁρμῆς, καὶ ὅτε ἀποτορνεύοι περίοδον, τὸ ἐπὶ πᾶσιν αὐτῆς κῶλον σὺν μειδιάματι φέρειν, ἐνδεικνύμενον πολὺ τὸ ἀλύπως φράζειν, καὶ κροαίνειν ἐν τοῖς τῶν ὑποθέσεων χωρίοις οὐδὲν μεῖον τοῦ ̔Ομηρικοῦ ἵππου. ἀκροᾶσθαι δὲ αὐτοῦ τὴν μὲν πρώτην, ὡς οἱ δικάζοντες, τὴν δὲ ἐφεξῆς, ὡς οἱ ἐρῶντες, τὴν δὲ τρίτην, ὡς οἱ θαυμάζοντες, καὶ γὰρ δὴ καὶ τριῶν ἡμερῶν ξυγγενέσθαι οἱ. ἀναγράφει καὶ τὰς ὑποθέσεις ὁ ̔Ηρώδης, ἐφ' αἷς ξυνεγένετο: ἦν τοίνυν ἡ μὲν πρώτη Δημοσθένης ἐξομνύμενος ταλάντων πεντήκοντα δωροδοκίαν, ἣν ἦγεν ἐπ' αὐτὸν Δημάδης, ὡς ̓Αλεξάνδρου τοῦτο ̓Αθηναίοις ἐκ τῶν Δαρείου λογισμῶν ἐπεσταλκότος, ἡ δὲ ἐφεξῆς τὰ τρόπαια κατέλυε τὰ ̔Ελληνικὰ τοῦ Πελοποννησίου πολέμου ἐς διαλλαγὰς ἥκοντος, ἡ δὲ τρίτη τῶν ὑποθέσεων τοὺς ̓Αθηναίους μετὰ Αἰγὸς ποταμοὺς ἐς τοὺς δήμους ἀνεσκεύαζεν: ὑπὲρ οὗ φησιν ὁ ̔Ηρώδης πέμψαι οἱ πεντεκαίδεκα μυριάδας προσειπὼν αὐτὰς μισθὸν τῆς ἀκροάσεως, μὴ προσεμένου δὲ αὐτὸς μὲν ὑπερῶφθαι οἴεσθαι, ξυμπίνοντα δὲ αὐτῷ Μουνάτιον τὸν κριτικόν, ὁ δὲ ἀνὴρ οὗτος ἐκ Τραλλέων, “ὦ ̔Ηρώδη,” φάναι “δοκεῖ μοι Πολέμων ὀνειροπολήσας πέντε καὶ εἴκοσι μυριάδας παρὰ τοῦτ' ἔλαττον ἔχειν ἡγεῖσθαι, παρ' ὃ μὴ τοσαύτας ἔπεμψας.” προσθεῖναί φησιν ὁ ̔Ηρώδης τὰς δέκα καὶ τὸν Πολέμωνα προθύμως λαβεῖν, ὥσπερ ἀπολαμβάνοντα. ἔδωκε τῷ Πολέμωνι ὁ ̔Ηρώδης καὶ τὸ μὴ παρελθεῖν ἐπ' αὐτῷ ἐς λόγων ἐπίδειξιν, μηδ' ἐπαγωνίσασθαί οἱ, νύκτωρ δὲ ἐξελάσαι τῆς Σμύρνης, ὡς μὴ βιασθείη, θρασὺ γὰρ καὶ τὸ βιασθῆναι ᾤετο. διετέλει δὲ καὶ τὸν ἄλλον χρόνον ἐπαινῶν τὸν Πολέμωνα καὶ ὑπὲρ θαῦμα ἄγων: ̓Αθήνησι μὲν γὰρ διαπρεπῶς ἀγωνισάμενος τὸν περὶ τῶν τροπαίων ἀγῶνα καὶ θαυμαζόμενος ἐπὶ τῇ φορᾷ τοῦ λόγου “τὴν Πολέμωνος” ἔφη “μελέτην ἀνάγνωτε καὶ εἴσεσθε ἄνδρα.” ̓Ολυμπίασι δὲ βοησάσης ἐπ' αὐτῷ τῆς ̔Ελλάδος “εἶς ὡς Δημοσθένης,” “εἴθε γὰρ” ἔφη “ὡς ὁ Φρύξ,” τὸν Πολέμωνα ὧδε ἐπονομάζων, ἐπειδὴ τότε ἡ Λαοδικεια τῇ Φρυγίᾳ συνετάττετο. Μάρκου δὲ τοῦ αὐτοκράτορος πρὸς αὐτὸν εἰπόντος “τί σοι δοκεῖ ὁ Πολέμων;” στήσας τοὺς ὀφθαλμοὺς ὁ ̔Ηρώδης ἵππων μ' ἔφη ὠκυπόδων ἀμφὶ κτύπος οὔατα βάλλει, ἐνδεικνύμενος δὴ τὸ ἐπίκροτον καὶ τὸ ὑψηχὲς τῶν λόγων. ἐρομένου δὲ αὐτὸν καὶ Βάρου τοῦ ὑπάτου, τίσι καὶ διδασκάλοις ἐχρήσατο, “τῷ δεῖνι μὲν καὶ τῷ δεῖνι” ἔφη “παιδευόμενος, Πολέμωνι δὲ ἤδη παιδεύων.” φησὶν ὁ Πολέμων ἠκροᾶσθαι καὶ Δίωνος ἀποδημίαν ὑπὲρ τούτου στείλας ἐς τὸ τῶν Βιθυνῶν ἔθνος. ἔλεγε δὲ ὁ Πολέμων τὰ μὲν τῶν καταλογάδην ὤμοις δεῖν ἐκφέρειν, τὰ δὲ τῶν ποιητῶν ἁμάξαις. κἀκεῖνα τῶν Πολέμωνι τιμὴν ἐχόντων: ἤριζεν ἡ Σμύρνα ὑπὲρ τῶν ναῶν καὶ τῶν ἐπ' αὐτοῖς δικαίων, ξύνδικον πεποιημένη τὸν Πολέμωνα ἐς τέρμα ἤδη τοῦ βίου ἥκοντα. ἐπεὶ δὲ ἐν ὁρμῇ τῆς ὑπὲρ τῶν δικαίων ἀποδημίας ἐτελεύτησεν, ἐγένετο μὲν ἐπ' ἄλλοις ξυνδίκοις ἡ πόλις, πονηρῶς δὲ αὐτῶν ἐν τῷ βασιλείῳ δικαστηρίῳ διατιθεμένων τὸν λόγον βλέψας ὁ αὐτοκράτωρ ἐς τοὺς τῶν Σμυρναίων ξυνηγόρους “οὐ Πολέμων” εἶπεν “τουτουὶ τοῦ ἀγῶνος ξύνδικος ὑμῖν ἀπεδέδεικτο;” “ναί,” ἔφασαν “εἴ γε τὸν σοφιστὴν λέγεις.” καὶ ὁ αὐτοκράτωρ “ἴσως οὖν” ἔφη “καὶ λόγον τινὰ ξυνέγραψεν ὑπὲρ τῶν δικαίων, οἷα δὴ ἐπ' ἐμοῦ τε ἀγωνιούμενος καὶ ὑπὲρ τηλικούτων.” “ἴσως,” ἔφασαν, ὦ βασιλεῦ, “οὐ μὴν ἡμῖν γε εἰδέναι.” καὶ ἔδωκεν ἀναβολὰς ὁ αὐτοκράτωρ τῇ δίκῃ, ἔστ' ἂν διακομισθῇ ὁ λόγος, ἀναγνωσθέντος δὲ ἐν τῷ δικαστηρίῳ κατ' αὐτὸν ἐψηφίσατο ὁ βασιλεύς, καὶ ἀπῆλθεν ἡ Σμύρνα τὰ πρωτεῖα νικῶσα καὶ τὸν Πολέμωνα αὐτοῖς ἀναβεβιωκέναι φάσκοντες. ἐπεὶ δὲ ἀνδρῶν ἐλλογίμων ἀξιομνημόνευτα οὐ μόνον τὰ μετὰ σπουδῆς λεχθέντα, ἀλλὰ καὶ τὰ ἐν  ταῖς παιδιαῖς, ἀναγράψω καὶ τοὺς ἀστεισμοὺς τοῦ Πολέμωνος, ὡς μηδὲ οὗτοι παραλελειμμένοι φαίνοιντο. μειράκιον ̓Ιωνικὸν ἐτρύφα κατὰ τὴν Σμύρναν ὑπὲρ τὰ ̓Ιώνων ἤθη, καὶ ἀπώλλυ αὐτὸ πλοῦτος βαθύς, ὅσπερ ἐστὶ πονηρὸς διδάσκαλος τῶν ἀκολάστων φύσεων. ὄνομα μὲν δὴ τῷ μειρακίῳ Οὔαρος, διεφθορὸς δὲ ὑπὸ κολάκων ἐπεπείκει αὐτὸ ἑαυτό, ὡς καλῶν τε εἴη ὁ κάλλιστος καὶ μέγας ὑπὲρ τοὺς εὐμήκεις καὶ τῶν ἀμφὶ παλαίστραν γενναιότατός τε καὶ τεχνικώτατος καὶ μηδ' ἂν τὰς Μούσας ἀναβάλλεσθαι αὐτοῦ ἥδιον, ὁπότε πρὸς τὸ ᾅδειν τράποιτο. παραπλήσια δὲ τούτοις καὶ περὶ τῶν σοφιστῶν ᾤετο, παριππεῦσαι γὰρ ̔ἂν' καὶ τὰς ἐκείνων γλώττας, ὁπότε μελετῴη, καὶ γὰρ δὴ καὶ ἐμελέτα, καὶ οἱ δανειζόμενοι παρ' αὐτοῦ χρήματα τὸ καὶ μελετῶντος ἀκροάσασθαι προσέγραφον τῷ τόκῳ. ὑπήγετο δὲ καὶ ὁ Πολέμων τῷ δασμῷ τούτῳ νέος ὢν ἔτι καὶ οὔπω νοσῶν, δεδάνειστο γὰρ παρ' αὐτοῦ χρήματα, καὶ ἐπεὶ μὴ ἐθεράπευε, μηδὲ ἐς τὰς ἀκροάσεις ἐφοίτα, χαλεπὸν ἦν τὸ μειράκιον καὶ ἠπείλει τύπους. οἱ δὲ τύποι γράμμα εἰσὶν ἀγορᾶς, ἐρήμην ἐπαγγέλλον τῷ οὐκ ἀποδιδόντι. αἰτιωμένων οὖν τὸν Πολέμωνα τῶν οἰκείων, ὡς ἀηδῆ καὶ δύστροπον, εἰ παρὸν αὐτῷ μὴ ἀπαιτεῖσθαι καὶ τὸ μειράκιον ἐκκαρποῦσθαι παρέχοντα αὐτῷ νεῦμα εὔνουν μὴ ποιεῖ τοῦτο, ἀλλ' ἐκκαλεῖται αὐτὸ καὶ παροξύνει, τοιαῦτα ἀκούων ἀπήντησε μὲν ἐπὶ τὴν ἀκρόασιν, ἐπεὶ δὲ ἐς δείλην ἤδη ὀψίαν τὰ τῆς μελέτης αὐτῷ προὔβαινε καὶ οὐδεὶς ὅρμος ἐφαίνετο τοῦ λόγου, σολοικισμῶν τε καὶ βαρβαρισμῶν καὶ ἐναντιώσεων πλέα ἦν πάντα, ἀναπηδήσας ὁ Πολέμων καὶ ὑποσχὼν τὼ χεῖρε “Οὔαρε”, εἶπεν “φέρε τοὺς τύπους.” λῃστὴν δὲ πολλαῖς αἰτίαις ἑαλωκότα στρεβλοῦντος ἀνθυπάτου καὶ ἀπορεῖν φάσκοντος, τίς γένοιτ' ἂν ἐπ' αὐτῷ τιμωρία τῶν εἰργασμένων ἀξία, παρατυχὼν ὁ Πολέμων “κέλευσον” ἔφη “αὐτὸν ἀρχαῖα ἐκμανθάνειν.” καίτοι γὰρ πλεῖστα ἐκμαθὼν ὁ σοφιστὴς οὗτος ὅμως ἐπιπονώτατον ἡγεῖτο τῶν ἐν ἀσκήσει τὸ ἐκμανθάνειν. ἰδὼν δὲ μονόμαχον ἱδρῶτι ῥεόμενον καὶ δεδιότα τὸν ὑπὲρ τῆς ψυχῆς ἀγῶνα “οὕτως” εἶπεν “ἀγωνιᾷς, ὡς μελετᾶν μέλλων.” σοφιστῇ δὲ ἐντυχὼν ἀλλᾶντας ὠνουμένῳ καὶ μαινίδας καὶ τὰ εὐτελῆ ὄψα “ὦ λῷστε,” εἶπεν “οὐκ ἔστι τὸ Δαρείου καὶ Ξέρξου φρόνημα καλῶς ὑποκρίνασθαι ταῦτα σιτουμένῳ.” Τιμοκράτους δὲ τοῦ φιλοσόφου πρὸς αὐτὸν εἰπόντος, ὡς λάλον χρῆμα ὁ Φαβωρῖνος γένοιτο, ἀστειότατα ὁ Πολέμων “καὶ πᾶσα” ἔφη “γραῦς” τὸ εὐνουχῶδες αὐτοῦ διασκώπτων. ἀγωνιστοῦ δὲ τραγῳδίας ἐν τοῖς κατὰ τὴν Σμύρναν ̓Ολυμπίοις τὸ “ὦ Ζεῦ” ἐς τὴν γῆν δείξαντος, τὸ δὲ “καὶ γᾶ” ἐς τὸν οὐρανὸν ἀνασχόντος, προκαθήμενος τῶν ̓Ολυμπίων ὁ Πολέμων ἐξέωσεν αὐτὸν τῶν ἄθλων εἰπὼν “οὗτος τῇ χειρὶ ἐσολοίκισεν.” μὴ πλείω ὑπὲρ τούτων, ἀπόχρη γὰρ καὶ ταῦτα τὸ ἐπίχαρι τοῦ ἀνδρὸς δηλῶσαι. ἡ δὲ ἰδέα τῶν Πολέμωνος λόγων θερμὴ καὶ ἐναγώνιος καὶ τορὸν ἠχοῦσα, ὥσπερ ἡ ̓Ολυμπιακὴ σάλπιγξ, ἐπιπρέπει δὲ αὐτῇ καὶ τὸ Δημοσθενικὸν τῆς γνώμης, καὶ ἡ σεμνολογία οὐχ ὑπτία, λαμπρὰ δὲ καὶ ἔμπνους, ὥσπερ ἐκ τρίποδος. διαμαρτάνουσι μέν̔τοἰ τοῦ ἀνδρὸς φάσκοντες αὐτὸν τὰς μὲν ἐπιφορὰς ἄριστα σοφιστῶν μεταχειρίσασθαι, τὰς δὲ ἀπολογίας ἧττον, ἐλέγχει γὰρ τὸν λόγον τοῦτον ὡς οὐκ ἀληθῆ καὶ ἡ δεῖνα μὲν καὶ ἡ δεῖνα τῶν ὑποθέσεων, ἐν αἷς ἀπολογεῖται, μάλιστα δὲ ὁ Δημοσθένης ὁ τὰ πεντήκοντα τάλαντα ἐξομνύμενος. ἀπολογίαν γὰρ οὕτω χαλεπὴν διαθέμενος ἤρκεσε τῷ λόγῳ ξὺν περιβολῇ καὶ τέχνῃ. τὴν αὐτὴν ὁρῶ διαμαρτίαν καὶ περὶ τοὺς ἡγουμένους αὐτὸν ἐκφέρεσθαι τῶν ἐσχηματισμένων ὑποθέσεων εἰργόμενον τοῦ δρόμου, καθάπερ ἐν δυσχωρίᾳ ἵππον, παραιτούμενόν τε αὐτὰς τὰς ̔Ομηρείους γνώμας εἰπεῖν ἐχθρὸς γάρ μοι κεῖνος ὁμῶς ̓Αίδαο πύλῃσιν, ὅς χ' ἕτερον μὲν κεύθῃ ἐνὶ φρεσίν, ἄλλο δὲ εἴπῃ, ταῦτα γὰρ ἴσως ἔλεγεν αἰνιττόμενος καὶ παραδηλῶν τὸ δύστροπον τῶν τοιούτων ὑποθέσεων, ἄριστα δὲ κἀκεῖνα ἠγωνίσατο, ὡς δηλοῦσιν ὅ τε μοιχὸς ὁ ἐκκεκαλυμμένος καὶ ὁ Ξενοφῶν ὁ ἀξιῶν ἀποθνήσκειν ἐπὶ Σωκράτει καὶ ὁ Σόλων ὁ αἰτῶν ἀπαλείφειν τοὺς νόμους λαβόντος τὴν φρουρὰν τοῦ Πεισιστράτου καὶ οἱ Δημοσθένεις τρεῖς, ὁ μετὰ Χαιρώνειαν προσάγων ἑαυτὸν καὶ ὁ δοκῶν θανάτου ἑαυτῷ τιμᾶσθαυ ἐπὶ τοῖς ̔Αρπαλείοις καὶ ὁ ξυμβουλεύων ἐπὶ τῶν τριήρων φεύγειν ἐπιόντος μὲν Φιλίππου, νόμον δὲ Αἰσχίνου κεκυρωκότος ἀποθνήσκειν τὸν πολέμου μνημονεύσαντα. ἐν γὰρ ταύταις μάλιστα τῶν ὑπ' αὐτοῦ κατὰ σχῆμα προηγμένων ἡνία τε ἐμβέβληται τῷ λόγῳ καὶ τὸ ἐπαμφότερον αἱ διάνοιαι σώζουσιν. ἰατροῖς δὲ θαμὰ ὑποκείμενος λιθιώντων αὐτῷ τῶν ἄρθρων παρεκελεύετο αὐτοῖς ὀρύττειν καὶ τέμνειν τὰς Πολέμωνος λιθοτομίας. ̔Ηρώδῃ δὲ ἐπιστέλλων ὑπὲρ τῆς νόσου ταύτης ὧδε ἐπέστειλεν: “δεῖ ἐσθίειν, χεῖρας οὐκ ἔχω: δεῖ βαδίζειν, πόδες οὐκ εἰσί μοι: δεῖ ἀλγεῖν, τότε καὶ πόδες εἰσί μοι καὶ χεῖρες.” ̓Ετελεύτα μὲν περὶ τὰ ἓξ καὶ πεντήκοντα ἔτη, τὸ δὲ μέτρον τῆς ἡλικίας τοῦτο ταῖς μὲν ἄλλαις ἐπιστήμαις γήρως ἀρχή, σοφιστῇ δὲ νεότης ἔτι, γηράσκουσα γὰρ ἥδε ἡ ἐπιστήμη σοφίαν ἀρτύνει. τάφος δὲ αὐτῷ κατὰ τὴν Σμύρναν οὐδείς, εἰ καὶ πλείους λέγονται: οἱ μὲν γὰρ ἐν τῷ κήπῳ τοῦ τῆς ̓Αρετῆς ἱεροῦ ταφῆναι αὐτόν, οἱ δὲ οὐ πόρρω τούτου ἐπὶ θαλάττῃ, νεὼς δέ τίς ἐστι βραχὺς καὶ ἄγαλμα ἐν αὐτῷ Πολέμωνος ἐσταλμένον, ὡς ἐπὶ τῆς τριήρους ὠργίαζεν, ὑφ' ᾧ κεῖσθαι τὸν ἄνδρα, οἱ δὲ ἐν τῇ τῆς οἰκίας αὐλῇ ὑπὸ τοῖς χαλκοῖς ἀνδριᾶσιν. ἔστι δὲ οὐδὲν τούτων ἀληθές, εἰ γὰρ ἐτελεύτα κατὰ τὴν Σμύρναν, οὐδενὸς ἂν τῶν θαυμασίων παρ' αὐτοῖς ἱερῶν ἀπηξιώθη τὸ μὴ οὐκ ἐν αὐτῷ κεῖσθαι. ἀλλ' ἐκεῖνα ἀληθέστερα, κεῖσθαι μὲν αὐτὸν ἐν τῇ Λαοδικείᾳ παρὰ τὰς Συρίας πύλας, οὗ δὴ καὶ τῶν προγόνων αὐτοῦ θῆκαι, ταφῆναι δὲ αὐτὸν ζῶντα ἔτι, τουτὶ γὰρ τοῖς φιλτάτοις ἐπισκῆψαι, κείμενόν τε ἐν τῷ σήματι παρακελεύεσθαι τοῖς συγκλείουσι τὸν τάφον “ἔπαγε, ἔπαγε, μὴ γὰρ ἴδοι με σιωπῶντα ἥλιος.” πρὸς δὲ τοὺς οἰκείους ὀλοφυρομένους αὐτὸν ἀνεβόησε: “δότε μοι σῶμα καὶ μελετήσομαι.” μέχρι Πολέμωνος τὰ Πολέμωνος, οἱ γὰρ ἐπ' αὐτῷ γενόμενοι ξυγγενεῖς μέν, οὐ μὴν οἷοι πρὸς τὴν ἐκείνου ἀρετὴν ἐξετάζεσθαι, πλὴν ἑνὸς ἀνδρός, περὶ οὗ μικρὸν ὕστερον λέξω.Polemo the sophist was neither a native of Smyrna, as is commonly supposed, nor from Phrygia as some say, but he was born at Laodicea in Caria, a city which lies on the river Lycus and, though far inland, is more important than those on the seacoast. Polemo's family has produced many men of consular rank, and still does, and many cities were in love with him, but especially Smyrna. For the people having from his boyhood observed in him a certain greatness, heaped on the head of Polemo all the wreaths of honour that were theirs to give, decreeing for himself and his family the distinctions most sought after in Smyrna; for they bestowed on him and his descendants the right to preside over the Olympic games founded by Hadrian, and to go on board the sacred trireme. For in the month Anthesterion a trireme in full sail is brought in procession to the agora, and the priest of Dionysus, like a pilot, steers it as it comes from the sea, loosing its cables. By opening his school at Smyrna he benefited the city in the following ways. In the first place he made her appear far more populous than before, since the youth flowed into her from both continents and the islands; nor were they a dissolute and promiscuous rabble, but select and genuinely Hellenic. Secondly, he brought about a harmonious government free from faction. For, before that, Smyrna was rent by factions, and the inhabitants of the higher district were at variance with those on the sea-shore. Also he proved to be of great value to the city by going on embassies to the Emperors and defending the community. Hadrian, at any rate, had hitherto favoured Ephesus, but Polemo so entirely converted him to the cause of Smyrna that in one day he lavished a million drachmae on the city, and with this the corn-market was built, a gymnasium which was the most magnificent of all those in Asia, and a temple that can be seen from afar, the one on the promontory that seems to challenge Mimas. Moreover, when they made mistakes in their public policy, Polemo would rebuke them, and often gave them wise advice; thus he was of great use to them, and at the same time he cured them of arrogance and every kind of insolence, an achievement that has all the greater because it was not like the Ionian to reform his ancient customs. He helped them also in the following manner. The suits which they brought against one another he did not allow to be carried anywhere abroad, but he would settle them at home. I mean the suits about money, for those against adulterers, sacrilegious persons and murderers, the neglect of which breeds pollution, he not only urged them to carry them out of Smyrna but even to drive them out. For he said that they needed a judge with a sword in his hand. Though he excited the disapproval of many, because when he travelled he was followed by a long train of baggage-animals and many horses, many slaves and many different breeds of dogs for various kinds of hunting, while he himself would ride in a chariot from Phrygia or Gaul, with silver-mounted bridles, by all this he acquired glory for. Smyrna. For just as its market-place and a splendid array of buildings reflect lustre on a city, so does an opulent establishment; for not only does a city give a man renown, but itself acquires it from a man. Polemo administered the affairs of Laodicea as well, for he often visited his relatives there, and gave what assistance he could in public affairs., The following privileges were bestowed on him by the Emperors. By the Emperor Trajan the right to travel free of expense by land and sea, and Hadrian extended this to all his descendants, and also enrolled him in the circle of the Museum, with the Egyptian right of free meals. And when he was in Rome and demanded 250,000 drachmae, he gave him that sum and more, though Polemo had not said that he needed it, nor had the Emperor said beforehand that he would give it. When the people of Smyrna accused him of having expended on his own pleasures a great part of the money that had been given by the Emperor for them, the Emperor sent a letter to the following effect: "Polemo has rendered me an account of the money given to you by me." And though one may say that this was an act of clemency, nevertheless it would not have been possible for him to win clemency in the affair of the money, had he not won pre-eminence for virtue of another kind. The temple of Olympian Zeus at Athens had been completed at last after an interval of five hundred and sixty years, and when the Emperor consecrated it as a marvellous triumph of time, he invited Polemo also to make an oration at the sacrifice. He fixed his gaze, as was his custom, on the thoughts that were already taking their place in his mind, and then flung himself into his speech, and delivered a long and admirable discourse from the base of the temple. As the prooemium of his speech he declared that not without a divine impulse was he inspired to speak on that theme., Moreover, the Emperor reconciled his own son Antoninus, with Polemo, at the time when he handed over his sceptre and became a god instead of a mortal. I must relate how this happened. Antoninus was proconsul of the whole of Asia without exception, and once he took up his lodging in Polemo's house because it was the best in Smyrna and belonged to the most notable citizen. However, Polemo arrived home at night from a journey and raised an outcry at the door that he was outrageously treated in being shut out of his own house, and next he compelled Antoninus to move to another house. The Emperor was informed of this, but he held no inquiry into the affair, lest he should reopen the wound. But in considering what would happen after his death, and that even mild natures are often provoked by persons who are too aggressive and irritating, he became anxious about Polemo. Accordingly in his last testament on the affairs of the Empire, he wrote: "And Polemo, the sophist, advised me to make this arrangement." By this means he opened the way for him to win favour as a benefactor, and forgiveness enough and to spare. And in fact Antoninus used to jest with Polemo about what had happened in Smyrna, thus showing that he had by no means forgotten it, though by the honours with which he exalted him on every occasion he seemed to pledge himself not to bear it in mind. This is the sort of jest he would make. When Polemo came to Rome, Antoninus embraced him, and then said: "Give Polemo a lodging and do not let anyone turn him out of it." And once when a tragic actor who had performed at the Olympic games in Asia, over which Polemo presided, declared that he would prosecute him, because Polemo had expelled him at the beginning of the play, the Emperor asked the actor what time it was when he was expelled from the theatre, and when he replied that it happened to be at noon, the Emperor made this witty comment: "But it was midnight when he expelled me from his house, and I did not prosecute him." Let this suffice to show how mild an Emperor could be, and how arrogant a mere man. For in truth Polemo was so arrogant that he conversed with cities as his inferiors, Emperors as not his superiors, and the gods as his equals. For instance, when he gave a display to the Athenians of extempore speeches on first coming to Athens, he did not condescend to utter an encomium on the city, though there were so many things that one might say in honour of the Athenians; nor did he make a long oration about his own renown, although this style of speech is likely to win favour for sophists in their public declamations. But since he well knew that the natural disposition of the Athenians needs to be held in check rather than encouraged to greater pride, this was his introductory speech: "Men say, Athenians, that as an audience you are accomplished judges of oratory. I shall soon find out." And once when the ruler of the Bosporus, a man who had been trained in all the culture of Greece, came to Smyrna in order to learn about Ionia, Polemo not only did not take his place among those who went to salute him, but even when the other begged him to visit him he postponed it again and again, until he compelled the king to come to his door with a fee of ten talents. Again, when he came to Pergamon suffering from a disease of the joints, he slept in the temple, and when Asclepius appeared to him and told him to abstain from drinking anything cold, "My good sir," said Polemo, "but what if you were doctoring a cow?" This proud and haughty temper he contracted from Timocrates' the philosopher, with whom he associated for four years when he came to Ionia. It would do no harm to describe Timocrates also. This man came from the Pontus and his birthplace was Heraclea whose citizens admire Greek culture. At first he devoted himself to the study of writings on medicine and was well versed in the theories of Hippocrates and Democritus. But when he had once heard Euphrates of Tyre, he set full sail for his kind of philosophy., He was irascible beyond measure, so much so that while he was arguing his beard and the hair on his head stood up like a lion's when it springs to the attack. His language was fluent, vigorous and ready, and it was on this account that Polemo, who loved this headlong style of oratory, valued him so highly. At any rate, when a quarrel arose between Timocrates and Scopelian, because the latter had become addicted to the use of pitch-plasters and professional "hair removers"; the youths who were then residing in Smyrna took different sides, but Polemo, who was the pupil of both men, became one of the faction of Timocrates and called him "the father of my eloquence." And when he was defending himself before Timocrates for his speeches against Favorinus, he cowered before him in awe and submission, like boys who fear blows from their teachers when they have been disobedient. This same humility Polemo showed also towards Scopelian somewhat later, when he was elected to go on an embassy on behalf of Smyrna, and begged for Scopelian's power of persuasion as though it were the arms of Achilles. His behaviour to Herodes the Athenian was in one way submissive and in another arrogant. I wish to relate how this came about, for it is a good story and worth remembering.Herodes, you must know, felt a keener desire to succeed in extempore speaking than to be called a consul and the descendant of consuls, and so, before he was acquainted with Polemo, he came to Smyrna in order to study with him. It was at the time when Herodes alone was regulating the status of the free cities. When he had embraced Polemo and saluted him very affectionately by kissing him on the mouth, he asked: "Father, when shall I hear you declaim?" Now Herodes thought that he would put off the declamation and would say that he hesitated to run any risks in the presence of so great a man, but Polemo, without any such pretext, replied: "Hear me declaim today, and let us be going." Herodes says that when he heard this, he was struck with admiration of the man and the ready facility both of his tongue and brain. This incident illustrates Polemo's pride and, by Zeus, the cleverness with which he was wont to dazzle his hearers, but the following shows equally his modesty and sense of propriety. For when the other arrived to hear him declaim, he received him with a long and appropriate panegyric on the words and deeds of Herodes., The scenic effects which he employed in his declamations we may learn from Herodes, since they are described in one of the letters that he wrote to Varus, and I will relate them from that source. He would come forward to declaim with a countenance serene and full of confidence, and he always arrived in a litter, because his joints were already diseased. When a theme had been proposed, he did not meditate on it in public but would withdraw from the crowd for a short time. His utterance was clear and incisive, and there was a fine ringing sound in the tones of his voice. Herodes says also that he used to rise to such a pitch of excitement that he would jump up from his chair when he came to the most striking conclusions in his argument, and whenever he rounded off a period he would utter the final clause with a smile, as though to show clearly that he could deliver it without effort, and at certain places in the argument he would stamp the ground just like the horse in Homer. Herodes adds that he listened to his first declamation like an impartial judge, to the second like one who longs for more, to the third as one who can but admire; and that he attended his lectures for three days. Moreover, Herodes has recorded the themes of the declamations at which he was present. The first was: "Demosthenes swears that he did not take the bribe of fifty talents" the charge which Demades brought against him, on the ground that Alexander had communicated this fact to the Athenians, having learned it from the account-books of Darius. In the second, on the conclusion of peace after the Peloponnesian war, he urged: "That the trophies erected by the Greeks should be taken down." The third argument was to persuade the Athenians to return to their demes after the battle of Aegos Potami. Herodes says that in payment for this he sent him 150,000 drachmae, and called this the fee for his lectures. But since he did not accept it, Herodes thought that he had been treated with contempt, but Munatius the critic, when drinking with him (this man came from Tralles), remarked: "Herodes, I think that Polemo dreamed of 250,000 drachmae, and so thinks that he is being stinted because you did not send so large a sum." Herodes says that he added the 100,000 drachmae, and that Polemo took the money without the least hesitation, as though he were receiving only what was his due. Herodes gave Polemo leave not to appear after him to give an exhibition of his oratory, and not to have to maintain a theme after him, and allowed him to depart from Smyrna by night, lest he should be compelled to do this, since Polemo thought it outrageous to be compelled to do anything. And from that time forward he never failed to commend Polemo, and to think him beyond praise. For instance, in Athens, when Herodes had brilliantly maintained the argument about the war trophies, and was being complimented on the fluency and vigour of his speech, he said: "Read Polemo's declamation, and then you will know a great man." And at the Olympic games when all Greece acclaimed him, crying: "You are the equal of Demosthenes!" he replied: "I wish I were the equal of the Phrygian," applying this name to Polemo because in those days Laodicea counted as part of Phrygia., When the Emperor Marcus asked him: "What is your opinion of Polemo?" Herodes gazed fixedly before him and said: The sound of swift-footed horses strikes upon mine ears;" thus indicating how resonant and far-echoing was his eloquence. And when Varus the consul asked him what teachers he had had, he replied: "This man and that, while I was being taught, but Polemo, when I was teaching others." Polemo says that he studied also with Dio, and that in order to do so he paid a visit to the people of Bithynia. He used to say that the works of prose writers needed to be brought out by armfuls, but the works of poets by the wagon-load. Among the honours that he received were also the following. Smyrna was contending on behalf of her temples and their rights, and when he had already reached the last stage of his life, appointed Polemo as one of her advocates. But since he died at the very outset of the journey to defend those rights, the city was entrusted to other advocates. Before the imperial tribunal they presented their case very badly, whereupon the Emperor looked towards Smyrna and said: "Had not Polemo been appointed as your public advocate in this suit?" "Yes" they replied, "if you mean the sophist." "Then, perhaps" said the Emperor, "he wrote down some speech in defence of your rights, inasmuch as he was to speak for the defence in my presence and on behalf of such great issues." "Perhaps, O Emperor," they replied, "but not as far as we know." Whereupon the Emperor adjourned the case until the speech could be brought, and when it had been read aloud in court the Emperor gave his decision in accordance with it; and so Smyrna carried off the victory, and the citizens departed declaring that Polemo had come to life to help them., Now inasmuch as, when men have become illustrious, not only what they said in earnest but also what they said in jest is worthy of record, I will write down Polemo's witticisms also, so that I may not seem to have neglected even them. There was an Ionian youth who was indulging in a life of dissipation at Smyrna to a degree not customary with the Ionians, and was being ruined by his great wealth, which is a vicious teacher of ill-regulated natures. Now the youth's name was Varus, and he had been so spoiled by parasites that he had convinced himself that he was the fairest of the fair, the tallest of the tall, and the noblest and most expert of the youths at the wrestling-ground, and that not even the Muses could strike up a prelude more sweetly than he, whenever he had a mind to sing. He had the same notions about the sophists; that is to say, that he could outstrip even their tongues whenever he declaimed — and he actually used to declaim — and those who borrowed money from him used to reckon their attendance at his declamations as part of the interest. Even Polemo, when he was still a young man and not yet an invalid, was induced to pay this tribute, for he had borrowed money from him, and when he did not pay court to him or attend his lectures, the youth resented it and threatened him with a summons to recover the debt. This summons is a writ issued by the law court proclaiming judgement by default against the debtor who fails to pay. Thereupon his friends reproached Polemo with being morose and discourteous, seeing that when he could avoid being sued and could profit by the young man's money by merely giving him an amiable nod of approval, he would not do this, but provoked and irritated him., Hearing this sort of thing said, he did indeed come to the lecture, but when, late in the evening, the youth's declamation was still going on, and no place of anchorage for his speech was in sight, and everything he said was full of solecisms, barbarisms, and inconsistencies, Polemo jumped up, and stretching out his hands, cried: "Varus, bring your summons." On another occasion, when the consul was putting to the torture a bandit who had been convicted on several charges, and declared that he could not think of any penalty for him that would match his crimes, Polemo who was present said: "Order him to learn by heart some antiquated stuff." For though this sophist had learned by heart a great number of passages, he nevertheless considered that this is the most wearisome of all exercises. Again, on seeing a gladiator dripping with sweat out of sheer terror of the life-and-death struggle before him, he remarked: "You are in as great an agony as though you were going to declaim." Again, when he met a sophist who was buying sausages, sprats, and other cheap dainties of that sort, he said: "My good sir, it is impossible for one who lives on this diet to act convincingly the arrogance of Darius and Xerxes." When Timocrates the philosopher remarked to him that Favorinus had become a chatterbox, Polemo said wittily: "And so is every old woman," thus making fun of him for being like a eunuch. Again, when a tragic actor at the Olympic games in Smyrna pointed to the ground as he uttered the words, "O Zeus!" then raised his hands to heaven at the words, "and Earth!" Polemo, who was presiding at the Olympic games, expelled him from the contest, saying: "The fellow has committed a solecism with his hand." I will say no more on this subject, for this is enough to illustrate the charming wit of the man., Polemo's style of eloquence is passionate, combative, and ringing to the echo, like the trumpet at the Olympic games. The Demosthenic cast of his thought lends it distinction and a gravity which is not dull or inert but brilliant and inspired, as though delivered from the tripod. But they fail to understand the man who say that he handles invective more skilfully than any other sophist, but is less skilful in making a defence. Such a criticism is proved to be untrue by this and that declamation in which he speaks for the defence, but especially by the speech in which Demosthenes swears that he did not accept the fifty talents. For in establishing a defence so difficult to make, his ornate rhetoric and technical skill were fully equal to the argument. I observe the same error in the case of those who hold that he was not qualified to sustain simulated arguments, but was forced off the course like a horse for whom the ground is too rough, and that he deprecated the use of these themes when he quoted the maxim of Homer: For hateful to me even as the gates of hell is he that hideth one thing in his heart and uttereth another. Perhaps he used to say this with a double meaning, and to illustrate by this allusion how intractable are such themes; nevertheless, these too he sustained with great skill, as is evident from his Adulterer Unmasked or his Xenophon refuses to survive Socrates; or his Solon demands that his laws be rescinded after Peisistratus has obtained a bodyguard. Then there are the three on Demosthenes, the first where he denounced himself after Chaeronea, the second in which he pretends that he ought to be punished with death for the affair of Harpalus, lastly that in which he advises the Athenians to flee on their triremes at the approach of Philip, though Aeschines had carried a law that anyone who mentioned the war should be put to death. For in these more than any other of the simulated themes that he produced, he has given free reins to the argument, and yet the ideas preserve the effect of presenting both sides. When the doctors were regularly attending him for hardening of the joints, he exhorted them to "dig and carve in the stone-quarries of Polemo." And in writing to Herodes about this disease he sent this bulletin: "I must eat, but I have no hands; I must walk, but I have no feet; I must endure pain, and then I find I have both feet and hands." When he died he was about fifty-six years old, but this age-limit, though for the other learned professions it is the beginning of senility, for a sophist still counts as youthfulness, since in this profession a man's knowledge grows more adaptable with advancing age.He has no tomb in Smyrna, though several there are said to be his. For some say that he was buried in the garden of the temple of Virtue; others, not far from that place near the sea, and there is a small temple thereabouts with a statue of Polemo in it, arrayed as he was when he performed the sacred rites on the trireme, and beneath his statue they say that the man himself lies; while others say that he was buried in the courtyard of his house under the bronze statues. But none of these accounts is true, for if he had died in Smyrna there is not one of the marvellous temples in that city in which he would have been deemed unworthy to lie. But yet another version is nearer the truth, namely that he lies at Laodicea near the Syrian gate, where, in fact, are the sepulchres of his ancestors; that he was buried while still alive, for so he had enjoined on his nearest and dearest; and that, as he lay in the tomb, he thus exhorted those who were shutting up the sepulchre: "Make haste, make haste! Never shall the sun behold me reduced to silence!" And when his friends wailed over him, he cried with a loud voice: "Give me a body and I will declaim!" With Polemo ended the house of Polemo, for his descendants, though they were his kindred, were not the sort of men who could be compared with his surpassing merit, with the exception of one, of whom I shall speak a little later.


Intertexts (texts cited often on the same page as the searched text):

9 results
1. Aristophanes, Women of The Assembly, 405, 397 (5th cent. BCE - 4th cent. BCE)

397. γνώμας καθεῖναι τῆς πόλεως; κᾆτ' εὐθέως
2. Aristophanes, The Rich Man, 717-725, 716 (5th cent. BCE - 4th cent. BCE)

716. πρῶτον δὲ πάντων τῷ Νεοκλείδῃ φάρμακον
3. Hippocrates, Letters, 15 (5th cent. BCE - 4th cent. BCE)

4. Aelius Aristides, Orations, 24.56, 26.26, 26.95, 36.34, 48.28-48.35, 50.53-50.54 (2nd cent. CE - 2nd cent. CE)

5. Galen, On The Powers of Simple Remedies, 10 (2nd cent. CE - 3rd cent. CE)

6. Philostratus The Athenian, Life of Apollonius, 4.11 (2nd cent. CE

4.11. Having purged the Ephesians of the plague, and having had enough of the people of Ionia, he started for Hellas. Having made his way then to Pergamum, and being pleased with the sanctuary of Asclepius, he gave hints to the supplicants of the god, what to do in order to obtain favorable dreams; and having healed many of them he came to the land of Ilium. And when his mind was glutted with all the traditions of their past, he went to visit the tombs of the Achaeans, and he delivered himself of many speeches over them, and he offered many sacrifices of a bloodless and pure kind; and then he bade his companions go on board ship, for he himself, he said, must spend a night on the mound of Achilles. Now his companions tried to deter him — for in fact the Dioscoridae and the Phaedimi, and a whole company of such already followed in the train of Apollonius — alleging that Achilles was still dreadful as a phantom; for such was the conviction about him of the inhabitants of Ilium. Nevertheless, said Apollonius, I know Achilles well and that he thoroughly delights in company; for he heartily welcomed Nestor when he came from Pylos, because he always had something useful to tell him; and he used to honor Phoenix with the title of foster-father and companion and so forth, because Phoenix entertained him with his talk; and he looked most mildly upon Priam also, although he was his bitterest enemy, so soon as he heard him talk; and when in the course of a quarrel he had an interview with Odysseus, he made himself so gracious that Odysseus thought him more handsome than terrible.For, I think that his shield and his plumes that wave so terribly, as they say, are a menace to the Trojans, because he can never forget what he suffered at their hands, when they played him false over the marriage. But I have nothing in common with Ilium, and I shall talk to him more pleasantly than his former companions; and if he slays me, as you say he will, why then I shall repose with Memnon and Cycnus, and perhaps Troy will bury me in a hollow sepulcher as they did Hector. Such were his words to his companions, half playful and half serious, as he went up alone to the barrow; but they went on board ship, for it was already evening.
7. Oribasius, Liber Incertus (Collectiones Medicae Libri Incerti), 45.30.10-45.30.14 (4th cent. CE - 5th cent. CE)

8. Epigraphy, Igur, 148

9. Epigraphy, Seg, 37.1019



Subjects of this text:

subject book bibliographic info
aelius aristides Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 199
alexander of cotiaeum Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 4
aristides, as orator Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 4
aristides Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 4
aristophaness plutus incubation scene, asklepios employing medicine Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 230
asclepius Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 4
asklepieia, anatomical dedications Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 199
asklepieia, written evidence for incubation Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 199
asklepios, and rational medicine Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 230, 231
asklepios, as physician or surgeon in dreams Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 230, 231
asklepios, dedications of ears or eyes Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 199
asklepios, prescriptions attributed to asklepios Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 230, 231
asklepios, question of evolution in healing modus operandi Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 230
asklepios, specific ailments cured, blindness/vision problem Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 231
asklepios, specific ailments cured, coughing up blood (hemoptysis) Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 231
asklepios, specific ailments cured, headaches Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 231
asklepios, specific ailments cured, hearing problems Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 199
asklepios, specific ailments cured, pleurisy Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 231
asklepios, surgery prompted by asklepios dream Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 199
asklepios Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 199, 230, 231
asyndeton Cain, Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian (2013) 87
athens Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 4
athens asklepieion, incubation by plutarch Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 230
augustine Cain, Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian (2013) 87
cnidus Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 4
cos Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 4
dedicatory formulas (greek and latin), κατ ἐπιταγήν Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 199
dedicatory formulas (greek and latin), κατ ὄνειρον Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 199
dedicatory objects, reliefs representing ears Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 199
dreams (in greek and latin literature), aelius aristides, sacred tales Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 230
dreams (in greek and latin literature), damascius, philosophical history Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 230
dreams (in greek and latin literature), galen, on treatment by venesection Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 199
dreams (in greek and latin literature), philostratus, lives of the sophists Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 230, 231
egypt Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 4
epidauros asklepieion, visit of marcus julius apellas (carian citizen) Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 231
epidauros miracle inscriptions, testimonies with asklepios using medicine Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 230
galen, and medical/prescriptive dreams Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 199, 230
hadrian Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 4
hermokrates of phokaia (sophist), prescription from asklepios Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 230
herodes atticus Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 4
hymn, prose hymn Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 4
lucius verus Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 4
marcus aurelius Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 4
paronomasia Cain, Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian (2013) 87
pergamon asklepieion, anatomical relief Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 199
pergamon asklepieion, dedication recording prescription Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 231
pergamon asklepieion, dedicatory formulas and incubation Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 199
pergamon asklepieion, dedicatory inscriptions pertaining to incubation Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 199
pergamon asklepieion, literary sources for incubation (excluding aristides) Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 199, 230, 231
pergamum Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 4
plato Cain, Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian (2013) 87
plutarch Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 230
polemo Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 4
polemo (sophist), prescription from asklepios Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 230, 231
rhodes Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 4
rome asklepieia, inscribed testimonies with prescriptions' Renberg, Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World (2017) 231
sarapis Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 4
smyrna Trapp et al., In Praise of Asclepius: Selected Prose Hymns (2016) 4
wisdom Cain, Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian (2013) 87