The Ancient Mediterranean Religions Index Database

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200 results for "kunst"

1. Homer, Iliad, 5.292, 11.313 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 347, 362

5.292. / So spake he and hurled; and Athene guided the spear upon his nose beside the eye, and it pierced through his white teeth. So the stubborn bronze shore off his tongue at its root, and the spear-point came out by the base of the chin. Then he fell from out the car, 11.313. / Then had ruin come, and deeds beyond remedy been wrought, and now would the Achaeans in flight have flung themselves upon their ships, had not Odysseus called to Diomedes, son of Tydeus:Tydeus' son, what has come over us that we have forgotten our furious valour? Nay, come thou hither, good friend, and take thy stand by my side, for verily shame

2. Homer, Odyssey, 3.332, 5.488, 7.238-7.239, 16.290, 19.9 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 347, 385, 400

3. Aeschylus, Eumenides, 490-493, 867 (6th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 352

867. τοιαῦθʼ ἑλέσθαι σοι πάρεστιν ἐξ ἐμοῦ,

4. Aristophanes, Knights, 168 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 344

168. ἐγώ; σὺ μέντοι: κοὐδέπω γε πάνθ' ὁρᾷς.

5. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 362

264d. ΦΑΙ. ποῖον τοῦτο, καὶ τί πεπονθός; ΣΩ. ἔστι μὲν τοῦτο τόδε— χαλκῆ παρθένος εἰμί, Μίδα δʼ ἐπὶ σήματι κεῖμαι. ὄφρʼ ἂν ὕδωρ τε νάῃ καὶ δένδρεα μακρὰ τεθήλῃ, αὐτοῦ τῇδε μένουσα πολυκλαύτου ἐπὶ τύμβου, ἀγγελέω παριοῦσι Μίδας ὅτι τῇδε τέθαπται. Midas

264d. that it is very like the inscription that some say is inscribed on the tomb of Midas the Phrygian. Phaedrus. What sort of inscription is that, and what is the matter with it? Socrates. This is it: A bronze maiden am I; and I am placed upon the tomb of Midas. So long as water runs and tall trees put forth leaves, Remaining in this very spot upon a much lamented tomb, I shall declare to passers by that Midas is buried here;

6. Antiphon, Orations, 6.22 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 320

7. Plato, Hipparchus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 397

228d. ἐθαύμαζον αὐτὸν ἐπὶ σοφίᾳ, ἐπιβουλεύων αὖ τοὺς ἐν τοῖς ἀγροῖς παιδεῦσαι ἔστησεν αὐτοῖς Ἑρμᾶς κατὰ τὰς ὁδοὺς ἐν μέσῳ τοῦ ἄστεος καὶ τῶν δήμων ἑκάστων, κἄπειτα τῆς σοφίας τῆς αὑτοῦ, ἥν τʼ ἔμαθεν καὶ ἣν αὐτὸς ἐξηῦρεν, ἐκλεξάμενος ἃ ἡγεῖτο σοφώτατα εἶναι, ταῦτα αὐτὸς ἐντείνας εἰς ἐλεγεῖον αὑτοῦ ποιήματα καὶ ἐπιδείγματα τῆς σοφίας ἐπέγραψεν,

8. Aristophanes, Lysistrata, 1166 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 393

1166. ἄφετ' ὦγάθ' αὐτοῖς. κᾆτα τίνα κινήσομεν;

9. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 418

365b. ὢν καὶ πῇ πορευθεὶς τὸν βίον ὡς ἄριστα διέλθοι; λέγοι γὰρ ἂν ἐκ τῶν εἰκότων πρὸς αὑτὸν κατὰ Πίνδαρον ἐκεῖνο τὸ πότερον δίκᾳ τεῖχος ὕψιον ἢ σκολιαῖς ἀπάταις ἀναβὰς Pindar, Fr. καὶ ἐμαυτὸν οὕτω περιφράξας διαβιῶ; τὰ μὲν γὰρ λεγόμενα δικαίῳ μὲν ὄντι μοι, ἐὰν μὴ καὶ δοκῶ ὄφελος οὐδέν φασιν εἶναι, πόνους δὲ καὶ ζημίας φανεράς· ἀδίκῳ δὲ δόξαν δικαιοσύνης παρεσκευασμένῳ θεσπέσιος βίος λέγεται.

365b. all the character and the path whereby a man would lead the best life? Such a youth would most likely put to himself the question Pindar asks, Is it by justice or by crooked deceit that I the higher tower shall scale and so live my life out in fenced and guarded security? Pindar, Fr. The consequences of my being just are, unless I likewise seem so, not assets, they say, but liabilities, labor and total loss; but if I am unjust and have procured myself a reputation for justice a godlike life is promised. Then

10. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 416

471a. ΠΩΛ. ἄθλιος ἄρα οὗτός ἐστιν ὁ Ἀρχέλαος κατὰ τὸν σὸν λόγον; ΣΩ. εἴπερ γε, ὦ φίλε, ἄδικος. ΠΩΛ. ἀλλὰ μὲν δὴ πῶς οὐκ ἄδικος; ᾧ γε προσῆκε μὲν τῆς ἀρχῆς οὐδὲν ἣν νῦν ἔχει, ὄντι ἐκ γυναικὸς ἣ ἦν δούλη Ἀλκέτου τοῦ Περδίκκου ἀδελφοῦ, καὶ κατὰ μὲν τὸ δίκαιον δοῦλος ἦν Ἀλκέτου, καὶ εἰ ἐβούλετο τὰ δίκαια ποιεῖν, ἐδούλευεν ἂν Ἀλκέτῃ καὶ ἦν εὐδαίμων κατὰ τὸν σὸν λόγον. νῦν δὲ θαυμασίως ὡς ἄθλιος γέγονεν, ἐπεὶ τὰ μέγιστα ἠδίκηκεν·

471a. Pol. Then this Archelaus, on your statement, is wretched? Soc. Yes, my friend, supposing he is unjust. Pol. Well, but how can he be other than unjust? He had no claim to the throne which he now occupies, being the son of a woman who was a slave of Perdiccas’ brother Alcetas, and in mere justice he was Alcetas’ slave; and if he wished to do what is just, he would be serving Alcetas and would be happy, by your account; but, as it is, he has become a prodigy of wretchedness,

11. Aristophanes, Clouds, 1117, 1292, 340, 401-402, 341 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 362

341. εἴπερ νεφέλαι γ' εἰσὶν ἀληθῶς, θνηταῖς εἴξασι γυναιξίν;

12. Aristophanes, Peace, 1290, 369, 701 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 362

701. ὅθ' οἱ Λάκωνες ἐνέβαλον. τί παθών; ὅ τι;

13. Aristophanes, The Women Celebrating The Thesmophoria, 448, 1145 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 366

1145. δῆμός τοί σε καλεῖ γυναικῶν:

14. Plato, Euthydemus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 340

273e. Soc. But if you now in truth possess this other knowledge, have mercy—you see I address you just as though you were a couple of gods, beseeching you to forgive my former remarks.

15. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 366

172c. σαφὲς ὁ διηγούμενος, εἰ νεωστὶ ἡγῇ τὴν συνουσίαν γεγονέναι ταύτην ἣν ἐρωτᾷς, ὥστε καὶ ἐμὲ παραγενέσθαι. ἐγώ γε δή, ἔφη. πόθεν, ἦν δʼ ἐγώ, ὦ Γλαύκων; οὐκ οἶσθʼ ὅτι πολλῶν ἐτῶν Ἀγάθων ἐνθάδε οὐκ ἐπιδεδήμηκεν, ἀφʼ οὗ δʼ ἐγὼ Σωκράτει συνδιατρίβω καὶ ἐπιμελὲς πεποίημαι ἑκάστης ἡμέρας εἰδέναι ὅτι ἂν λέγῃ ἢ πράττῃ, οὐδέπω τρία ἔτη ἐστίν;

172c. a clear account from your informant, if you suppose the party you are asking about to have been such a recent affair that I could be included. So I did suppose, he said. How so, Glaucon ? said I. You must know it is many a year that Agathon has been away from home and country, and not yet three years that I have been consorting with Socrates and making it my daily care to know whatever he says or does. Ap. Before that time,

16. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 104

192e. ΘΕΑΙ. πάνυ μὲν οὖν. ΣΩ. τοῦτο τοίνυν πρῶτον μάθε ὧν βούλομαι δηλῶσαι, ὅτι ἔστι μὲν ἃ οἶδε μὴ αἰσθάνεσθαι, ἔστιν δὲ αἰσθάνεσθαι. ΘΕΑΙ. ἀληθῆ. ΣΩ. οὐκοῦν καὶ ἃ μὴ οἶδε, πολλάκις μὲν ἔστι μηδὲ αἰσθάνεσθαι, πολλάκις δὲ αἰσθάνεσθαι μόνον; ΘΕΑΙ. ἔστι καὶ τοῦτο. ΣΩ. ἰδὲ δὴ ἐάν τι μᾶλλον νῦν ἐπίσπῃ. Σωκράτης

192e. THEAET. Certainly. SOC. This, then, is the first of the points which I wish to make clear. Note that one may perceive or not perceive that which one knows. THEAET. That is true. SOC. So, too, with that which he does not know—he may often not even perceive it, and often he may merely perceive it? THEAET. That too is possible. SOC. See if you follow me better now. If Socrate

17. Isocrates, Orations, 2.41, 3.26, 4.92, 6.7, 6.66, 7.16, 7.84, 11.13, 12.87, 12.178, 14.43, 15.76, 17.26 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 89, 302, 310, 339, 349, 361, 366, 382, 399, 416

18. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 416

105e. ἄμουσον, ἔφη, τὸ δὲ ἄδικον.

105e. Unjust, he replied, and unmusical. Well then what do we call that which does not admit death? Deathless or immortal, he said. And the soul does not admit death? No. Then the soul is immortal. Yes. Very well, said he. Shall we say then that this is proved? Yes, and very satisfactorily, Socrates. Phaedo. Well then, Cebes, said he, if the odd were necessarily imperishable,

19. Aristophanes, Birds, 103 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 393

103. ὄρνις ἔγωγε. κᾆτά σοι ποῦ τὰ πτερά;

20. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 387

35a. γέ ἐστί τῳ Σωκράτη διαφέρειν τῶν πολλῶν ἀνθρώπων. εἰ οὖν ὑμῶν οἱ δοκοῦντες διαφέρειν εἴτε σοφίᾳ εἴτε ἀνδρείᾳ εἴτε ἄλλῃ ᾑτινιοῦν ἀρετῇ τοιοῦτοι ἔσονται, αἰσχρὸν ἂν εἴη· οἵουσπερ ἐγὼ πολλάκις ἑώρακά τινας ὅταν κρίνωνται, δοκοῦντας μέν τι εἶναι, θαυμάσια δὲ ἐργαζομένους, ὡς δεινόν τι οἰομένους πείσεσθαι εἰ ἀποθανοῦνται, ὥσπερ ἀθανάτων ἐσομένων ἂν ὑμεῖς αὐτοὺς μὴ ἀποκτείνητε· οἳ ἐμοὶ δοκοῦσιν αἰσχύνην τῇ πόλει περιάπτειν, ὥστʼ ἄν τινα καὶ τῶν ξένων

35a. is in some way superior to most men. If then those of you who are supposed to be superior either in wisdom or in courage or in any other virtue whatsoever are to behave in such a way, it would be disgraceful. Why, I have often seen men who have some reputation behaving in the strangest manner, when they were on trial, as if they thought they were going to suffer something terrible if they were put to death, just as if they would be immortal if you did not kill them. It seems to me that they are a disgrace to the state and that any stranger might say that those of the Athenians who excel

21. Aristophanes, Acharnians, 20, 19 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 393

19. ὡς νῦν, ὁπότ' οὔσης κυρίας ἐκκλησίας

22. Plato, Laws, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 352

861a. θήσομεν, τῶν δʼ ἐλάττους; ἢ πάντων ἐξ ἴσης, ὡς οὐκ ὄντων ἀδικημάτων τὸ παράπαν ἑκουσίων; ΚΛ. ὀρθῶς μέντοι λέγεις, ὦ ξένε· καὶ τούτοις δὴ τί χρησόμεθα τοῖς νῦν λεγομένοις; ΑΘ. καλῶς ἤρου. πρῶτον μὲν τοίνυν αὐτοῖς τόδε χρησώμεθα. ΚΛ. τὸ ποῖον; ΑΘ. ἀναμνησθῶμεν ὡς ἔμπροσθεν νυνδὴ καλῶς ἐλέγομεν ὅτι περὶ τὰ δίκαια εἴη παμπόλλη τις ἡμῶν ταραχή τε καὶ ἀσυμφωνία. τοῦτο δὲ λαβόντες πάλιν ἐρωτῶμεν ἡμᾶς

861a. and lighter penalties for the others? Or shall we enact equal penalties for all, on the view that there is no such thing as a voluntary act of injustice? Clin. What you say, Stranger, is quite right: so what use are we to make of our present arguments? Ath. A very proper question! The use we shall make of them, to begin with, is this— Clin. What? Ath. Let us recall how, a moment ago, we rightly stated that in regard to justice we are suffering from the greatest confusion and inconsistency. Grasping this fact,

23. Thucydides, The History of The Peloponnesian War, 1.20.2, 1.33.2, 3.33.3, 3.42.3, 3.83.1, 6.15.4, 6.57.3, 7.77.6, 8.76.6 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 344, 349, 397, 400, 416, 421

1.20.2. Ἀθηναίων γοῦν τὸ πλῆθος Ἵππαρχον οἴονται ὑφ’ Ἁρμοδίου καὶ Ἀριστογείτονος τύραννον ὄντα ἀποθανεῖν, καὶ οὐκ ἴσασιν ὅτι Ἱππίας μὲν πρεσβύτατος ὢν ἦρχε τῶν Πεισιστράτου υἱέων, Ἵππαρχος δὲ καὶ Θεσσαλὸς ἀδελφοὶ ἦσαν αὐτοῦ, ὑποτοπήσαντες δέ τι ἐκείνῃ τῇ ἡμέρᾳ καὶ παραχρῆμα Ἁρμόδιος καὶ Ἀριστογείτων ἐκ τῶν ξυνειδότων σφίσιν Ἱππίᾳ μεμηνῦσθαι τοῦ μὲν ἀπέσχοντο ὡς προειδότος, βουλόμενοι δὲ πρὶν ξυλληφθῆναι δράσαντές τι καὶ κινδυνεῦσαι, τῷ Ἱππάρχῳ περιτυχόντες περὶ τὸ Λεωκόρειον καλούμενον τὴν Παναθηναϊκὴν πομπὴν διακοσμοῦντι ἀπέκτειναν. 1.33.2. καὶ σκέψασθε: τίς εὐπραξία σπανιωτέρα ἢ τίς τοῖς πολεμίοις λυπηροτέρα, εἰ ἣν ὑμεῖς ἂν πρὸ πολλῶν χρημάτων καὶ χάριτος ἐτιμήσασθε δύναμιν ὑμῖν προσγενέσθαι, αὕτη πάρεστιν αὐτεπάγγελτος ἄνευ κινδύνων καὶ δαπάνης διδοῦσα ἑαυτήν, καὶ προσέτι φέρουσα ἐς μὲν τοὺς πολλοὺς ἀρετήν, οἷς δὲ ἐπαμυνεῖτε χάριν, ὑμῖν δ’ αὐτοῖς ἰσχύν: ἃ ἐν τῷ παντὶ χρόνῳ ὀλίγοις δὴ ἅμα πάντα ξυνέβη, καὶ ὀλίγοι ξυμμαχίας δεόμενοι οἷς ἐπικαλοῦνται ἀσφάλειαν καὶ κόσμον οὐχ ἧσσον διδόντες ἢ ληψόμενοι παραγίγνονται. 3.33.3. ὁ δὲ ὑπὸ σπουδῆς ἐποιεῖτο τὴν δίωξιν: καὶ μέχρι μὲν Πάτμου τῆς νήσου ἐπεδίωξεν, ὡς δ᾽ οὐκέτι ἐν καταλήψει ἐφαίνετο, ἐπανεχώρει. κέρδος δὲ ἐνόμισεν, ἐπειδὴ οὐ μετεώροις περιέτυχεν, ὅτι οὐδαμοῦ ἐγκαταληφθεῖσαι ἠναγκάσθησαν στρατόπεδόν τε ποιεῖσθαι καὶ φυλακὴν σφίσι καὶ ἐφόρμησιν παρασχεῖν. 3.42.3. χαλεπώτατοι δὲ καὶ οἱ ἐπὶ χρήμασι προσκατηγοροῦντες ἐπίδειξίν τινα. εἰ μὲν γὰρ ἀμαθίαν κατῃτιῶντο, ὁ μὴ πείσας ἀξυνετώτερος ἂν δόξας εἶναι ἢ ἀδικώτερος ἀπεχώρει: ἀδικίας δ’ ἐπιφερομένης πείσας τε ὕποπτος γίγνεται καὶ μὴ τυχὼν μετὰ ἀξυνεσίας καὶ ἄδικος. 3.83.1. οὕτω πᾶσα ἰδέα κατέστη κακοτροπίας διὰ τὰς στάσεις τῷ Ἑλληνικῷ, καὶ τὸ εὔηθες, οὗ τὸ γενναῖον πλεῖστον μετέχει, καταγελασθὲν ἠφανίσθη, τὸ δὲ ἀντιτετάχθαι ἀλλήλοις τῇ γνώμῃ ἀπίστως ἐπὶ πολὺ διήνεγκεν: 6.15.4. φοβηθέντες γὰρ αὐτοῦ οἱ πολλοὶ τὸ μέγεθος τῆς τε κατὰ τὸ ἑαυτοῦ σῶμα παρανομίας ἐς τὴν δίαιταν καὶ τῆς διανοίας ὧν καθ’ ἓν ἕκαστον ἐν ὅτῳ γίγνοιτο ἔπρασσεν, ὡς τυραννίδος ἐπιθυμοῦντι πολέμιοι καθέστασαν, καὶ δημοσίᾳ κράτιστα διαθέντι τὰ τοῦ πολέμου ἰδίᾳ ἕκαστοι τοῖς ἐπιτηδεύμασιν αὐτοῦ ἀχθεσθέντες, καὶ ἄλλοις ἐπιτρέψαντες, οὐ διὰ μακροῦ ἔσφηλαν τὴν πόλιν. 6.57.3. τὸν λυπήσαντα οὖν σφᾶς καὶ δι’ ὅνπερ πάντα ἐκινδύνευον ἐβούλοντο πρότερον, εἰ δύναιντο, προτιμωρήσασθαι, καὶ ὥσπερ εἶχον ὥρμησαν ἔσω τῶν πυλῶν, καὶ περιέτυχον τῷ Ἱππάρχῳ παρὰ τὸ Λεωκόρειον καλούμενον, καὶ εὐθὺς ἀπερισκέπτως προσπεσόντες καὶ ὡς ἂν μάλιστα δι’ ὀργῆς ὁ μὲν ἐρωτικῆς, ὁ δὲ ὑβρισμένος, ἔτυπτον καὶ ἀποκτείνουσιν αὐτόν. 7.77.6. σπουδὴ δὲ ὁμοίως καὶ νύκτα καὶ ἡμέραν ἔσται τῆς ὁδοῦ: τὰ γὰρ ἐπιτήδεια βραχέα ἔχομεν, καὶ ἢν ἀντιλαβώμεθά του φιλίου χωρίου τῶν Σικελῶν ʽοὗτοι γὰρ ἡμῖν διὰ τὸ Συρακοσίων δέος ἔτι βέβαιοι εἰσίν̓, ἤδη νομίζετε ἐν τῷ ἐχυρῷ εἶναι. προπέπεμπται δ’ ὡς αὐτούς, καὶ ἀπαντᾶν εἰρημένον καὶ σιτία ἄλλα κομίζειν. 8.76.6. βραχύ τέ τι εἶναι καὶ οὐδενὸς ἄξιον ὃ πρὸς τὸ περιγίγνεσθαι τῶν πολεμίων ἡ πόλις σφίσι χρήσιμος ἦν, καὶ οὐδὲν ἀπολωλεκέναι, οἵ γε μήτε ἀργύριον εἶχον ἔτι πέμπειν, ἀλλ᾽ αὐτοὶ ἐπορίζοντο οἱ στρατιῶται, μήτε βούλευμα χρηστόν, οὗπερ ἕνεκα πόλις στρατοπέδων κρατεῖ: ἀλλὰ καὶ ἐν τούτοις τοὺς μὲν ἡμαρτηκέναι τοὺς πατρίους νόμους καταλύσαντας, αὐτοὶ δὲ σῴζειν καὶ ἐκείνους πειράσεσθαι προσαναγκάζειν, ὥστε οὐδὲ τούτους, οἵπερ ἂν βουλεύοιέν τι χρηστόν, παρὰ σφίσι χείρους εἶναι.

1.20.2. The general Athenian public fancy that Hipparchus was tyrant when he fell by the hands of Harmodius and Aristogiton; not knowing that Hippias, the eldest of the sons of Pisistratus, was really supreme, and that Hipparchus and Thessalus were his brothers; and that Harmodius and Aristogiton suspecting, on the very day, nay at the very moment fixed on for the deed, that information had been conveyed to Hippias by their accomplices, concluded that he had been warned, and did not attack him, yet, not liking to be apprehended and risk their lives for nothing, fell upon Hipparchus near the temple of the daughters of Leos, and slew him as he was arranging the Panathenaic procession. 1.33.2. Moreover, can you conceive a stroke of good fortune more rare in itself, or more disheartening to your enemies, than that the power whose adhesion you would have valued above much material and moral strength, should present herself self-invited, should deliver herself into your hands without danger and without expense, and should lastly put you in the way of gaining a high character in the eyes of the world, the gratitude of those whom you shall assist, and a great accession of strength for yourselves? You may search all history without finding many instances of a people gaining all these advantages at once, or many instances of a power that comes in quest of assistance being in a position to give to the people whose alliance she solicits as much safety and honor as she will receive. 3.33.3. Paches accordingly gave hot chase, and continued the pursuit as far as the isle of Patmos , and then finding that Alcidas had got on too far to be overtaken, came back again. Meanwhile he thought it fortunate that, as he had not fallen in with them out at sea, he had not overtaken them anywhere where they would have been forced to encamp, and so give him the trouble of blockading them. 3.42.3. What is still more intolerable is to accuse a speaker of making a display in order to be paid for it. If ignorance only were imputed, an unsuccessful speaker might retire with a reputation for honesty, if not for wisdom; while the charge of dishonesty makes him suspected, if successful, and thought, if defeated, not only a fool but a rogue. 3.83.1. Thus every form of iniquity took root in the Hellenic countries by reason of the troubles. The ancient simplicity into which honor so largely entered was laughed down and disappeared; and society became divided into camps in which no man trusted his fellow. 6.15.4. Alarmed at the greatness of his license in his own life and habits, and of the ambition which he showed in all things soever that he undertook, the mass of the people set him down as a pretender to the tyranny, and became his enemies; and although publicly his conduct of the war was as good as could be desired individually, his habits gave offence to every one, and caused them to commit affairs to other hands, and thus before long to ruin the city. 6.57.3. and eager if possible to be revenged first upon the man who had wronged them and for whom they had undertaken all this risk, they rushed, as they were, within the gates, and meeting with Hipparchus by the Leocorium recklessly fell upon him at once, infuriated, Aristogiton by love, and Harmodius by insult, and smote him and slew him. 7.77.6. Meanwhile we shall hasten on our way night and day alike, as our provisions are scanty; and if we can reach some friendly place of the Sicels, whom fear of the Syracusans still keeps true to us, you may forthwith consider yourselves safe. A message has been sent on to them with directions to meet us with supplies of food. 8.76.6. Besides, the city was of little or no use towards enabling them to overcome the enemy; and they had lost nothing in losing those who had no longer either money to send them (the soldiers having to find this for themselves), or good counsel, which entitles cities to direct armies. On the contrary, even in this the home government had done wrong in abolishing the institutions of their ancestors, while the army maintained the said institutions, and would try to force the home government to do so likewise. So that even in point of good counsel the camp had as good counsellors as the city.

24. Euripides, Orestes, 1078, 1675, 765-766, 1079 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 361

25. Herodotus, Histories, 1.26.3, 1.31.2, 1.65, 2.2, 2.180.1, 3.80-3.82, 3.81.3, 3.157.2 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 352

3.81.3. Let those like democracy who wish ill to Persia ; but let us choose a group of the best men and invest these with the power. For we ourselves shall be among them, and among the best men it is likely that there will be the best counsels.”

26. Hippocrates, On The Diseases of Women, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 385

27. Sophocles, Women of Trachis, 668, 66 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 387

28. Sophocles, Philoctetes, 900-901, 903, 902 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 400

29. Sophocles, Oedipus At Colonus, 864 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 366

30. Sophocles, Antigone, 942-943, 280 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 385

31. Aristophanes, Women of The Assembly, 21, 20 (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 393

20. καίτοι πρὸς ὄρθρον γ' ἐστίν: ἡ δ' ἐκκλησία

32. Aeschines, Letters, 1.172, 1.179, 2.9, 2.20, 2.34, 2.97, 3.46-3.47, 3.182 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 185, 344, 347, 348, 349, 400, 412

33. Callimachus, Hymn To Jove Or Zeus, 3 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 89

34. Aristotle, Politics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 366

35. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 351

36. Aristotle, History of Animals, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 352

37. Aristotle, Athenian Constitution, 18.3, 28.1-28.2, 34.3 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 302, 397, 416

38. Dinarchus, Or., None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 348

39. Dicaearchus Messenius, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 89

40. Dicaearchus Messenius, Fragments, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 89

41. Philochorus, Fragments, 164 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 157

42. Menander, Kolax, None (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 412

43. Menander, Dyscolus, 923, 110 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 361

44. Lycurgus, Against Leocrates, 108 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 382

45. Aristotle, Great Ethics, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 400

46. Demades, Fragments, None (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 348

47. Polybius, Histories, 1.12.2, 1.72.4, 2.15.5, 2.58.9, 3.19.9, 3.21.3, 3.21.6, 3.29.7, 3.96.11, 5.51.10, 6.3.5-6.3.12, 10.6.2, 15.10.4, 16.20.1, 18.14.9, 20.9.7-20.9.8, 22.10.7, 22.12.1, 22.13.12, 27.6.3, 30.7.7-30.7.8 (2nd cent. BCE - 2nd cent. BCE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 89, 320, 339, 340, 349, 351, 355, 362, 387, 397, 412, 416

1.12.2. παραγγείλας οὖν τοῖς στρατιώταις ἐν ὥρᾳ γίνεσθαι τὴν θεραπείαν, ἅμα τῷ φωτὶ τὴν ἔξοδον ἐποιεῖτο. 1.72.4. τοιγαροῦν οἱ μὲν ἄνδρες οὐχ οἷον παρακλήσεως πρὸς τὴν ἀπόστασιν, ἀλλʼ ἀγγέλου μόνον ἐδεήθησαν· 2.15.5. ποιοῦνται γὰρ τὰς καταλύσεις οἱ διοδεύοντες τὴν χώραν ἐν τοῖς πανδοκείοις, οὐ συμφωνοῦντες περὶ τῶν κατὰ μέρος ἐπιτηδείων, ἀλλʼ ἐρωτῶντες πόσου τὸν ἄνδρα δέχεται. 2.58.9. τί δʼ ἂν παθόντες οὗτοι δίκην δόξαιεν ἁρμόζουσαν δεδωκέναι; τυχὸν ἴσως εἴποι τις ἄν, πραθέντες μετὰ τέκνων καὶ γυναικῶν, ἐπεὶ κατεπολεμήθησαν. 3.19.9. ἀνὴρ θράσος μὲν καὶ τόλμαν κεκτημένος, ἀλόγιστον δὲ ταύτην καὶ τελέως ἄκριτον. 3.21.3. ἐπίεζον δὲ καὶ προσαπηρείδοντο παρʼ ὅλην τὴν δικαιολογίαν ἐπὶ τὰς τελευταίας συνθήκας τὰς γενομένας ἐν τῷ περὶ Σικελίας πολέμῳ. 3.21.6. Ῥωμαῖοι δὲ τοῦ μὲν δικαιολογεῖσθαι καθάπαξ ἀπεγίνωσκον, φάσκοντες ἀκεραίου μὲν ἔτι διαμενούσης τῆς τῶν Ζακανθαίων πόλεως ἐπιδέχεσθαι τὰ πράγματα δικαιολογίαν καὶ δυνατὸν εἶναι λόγῳ περὶ τῶν ἀμφισβητουμένων διεξάγειν· 3.29.7. ὃ δὴ καὶ πάντως ἂν εἰκὸς εἶναι δόξειεν. οὐ γὰρ δήπου τοιαύτας ἔμελλον ποιήσεσθαι συνθήκας διʼ ὧν ἀφελοῦνται τὴν ἐξουσίαν σφῶν αὐτῶν τοῦ προσλαμβάνειν κατὰ καιρούς, ἄν τινες ἐπιτήδειοι φανῶσιν αὐτοῖς φίλοι καὶ σύμμαχοι, 3.96.11. Γνάιος δὲ Σερουίλιος ἔχων τὸν προειρημένον στόλον ἕως μέν τινος ἐπηκολούθει τοῖς Καρχηδονίοις, συνάψειν πεπεισμένος, πολὺ δὲ καθυστερῶν ἀπέγνω. 5.51.10. τὸ δὲ μέγιστον, ἀπέφαινε διακλεισθησόμενον τὸν Μόλωνα τῆς εἰς τὴν Μηδίαν ἐπανόδου καὶ τῆς ἐξ ἐκείνων τῶν τόπων ἐπαρκείας, 6.3.5. συμβαίνει δὴ τοὺς πλείστους τῶν βουλομένων διδασκαλικῶς ἡμῖν ὑποδεικνύειν περὶ τῶν τοιούτων τρία γένη λέγειν πολιτειῶν, ὧν τὸ μὲν καλοῦσι βασιλείαν, τὸ δʼ ἀριστοκρατίαν, τὸ δὲ τρίτον δημοκρατίαν. 6.3.6. δοκεῖ δέ μοι πάνυ τις εἰκότως ἂν ἐπαπορῆσαι πρὸς αὐτούς, πότερον ὡς μόνας ταύτας ἢ καὶ νὴ Δίʼ ὡς ἀρίστας ἡμῖν εἰσηγοῦνται τῶν πολιτειῶν. 6.3.7. κατʼ ἀμφότερα γὰρ ἀγνοεῖν μοι δοκοῦσι. δῆλον γὰρ ὡς ἀρίστην μὲν ἡγητέον πολιτείαν τὴν ἐκ πάντων τῶν προειρημένων ἰδιωμάτων συνεστῶσαν· 6.3.8. τούτου γὰρ τοῦ μέρους οὐ λόγῳ μόνον, ἀλλʼ ἔργῳ πεῖραν εἰλήφαμεν, Λυκούργου συστήσαντος πρώτου κατὰ τοῦτον τὸν τρόπον τὸ Λακεδαιμονίων πολίτευμα. 6.3.9. καὶ μὴν οὐδʼ ὡς μόνας ταύτας προσδεκτέον· καὶ γὰρ μοναρχικὰς καὶ τυραννικὰς ἤδη τινὰς τεθεάμεθα πολιτείας, αἳ πλεῖστον διαφέρουσαι βασιλείας παραπλήσιον ἔχειν τι ταύτῃ δοκοῦσιν· 6.3.10. ᾗ καὶ συμψεύδονται καὶ συγχρῶνται πάντες οἱ μόναρχοι καθʼ ὅσον οἷοί τʼ εἰσὶ τῷ τῆς βασιλείας ὀνόματι. 6.3.11. καὶ μὴν ὀλιγαρχικὰ πολιτεύματα καὶ πλείω γέγονε, δοκοῦντα παρόμοιον ἔχειν τι τοῖς ἀριστοκρατικοῖς, ἃ πλεῖστον ὡς ἔπος εἰπεῖν διεστᾶσιν. 6.3.12. ὁ δʼ αὐτὸς λόγος καὶ περὶ 10.6.2. οὐ γὰρ ταῖς ἀρεταῖς ἡττῆσθαι Ῥωμαίους ὑπὸ Καρχηδονίων οὐδέποτε, τῇ δὲ προδοσίᾳ τῇ Κελτιβήρων καὶ τῇ προπετείᾳ, διακλεισθέντων τῶν στρατηγῶν ἀπʼ ἀλλήλων διὰ τὸ πιστεῦσαι τῇ συμμαχίᾳ τῶν εἰρημένων. 15.10.4. ἀσφάλειαν γὰρ τοῖς φυγοῦσιν οὐδεὶς ἱκανὸς περιποιῆσαι τόπος τῶν ἐν τῇ Λιβύῃ· πεσοῦσι δʼ ὑπὸ τὰς τῶν Καρχηδονίων χεῖρας οὐκ ἄδηλα [εἶναι] τὰ συμβησόμενα τοῖς ὀρθῶς λογιζομένοις· "ὧν" ἔφη "μηδενὶ γένοιτο πεῖραν ὑμῶν λαβεῖν. 16.20.1. ταῦτα δέ μοι δοκεῖ, καὶ καθόλου τὰ τοιαῦτα τῶν ἀλογημάτων, πολλὴν ἐπιφέρειν αἰσχύνην τοῖς συγγραφεῦσι. 18.14.9. εἰ μὲν οὖν ταῦτʼ ἔπραττον ἢ φρουρὰν παρὰ Φιλίππου δεχόμενοι ταῖς πατρίσιν ἢ καταλύοντες τοὺς νόμους ἀφῃροῦντο τὴν ἐλευθερίαν καὶ παρρησίαν τῶν πολιτῶν χάριν τῆς ἰδίας πλεονεξίας ἢ δυναστείας, ἄξιοι τῆς προσηγορίας ἦσαν ταύτης· 20.9.7. οἱ μὲν οὖν Αἰτωλοὶ συνίσταντο τὴν δικαιολογίαν ἀνέκαθεν προφερόμενοι τὰ προγεγονότα σφίσι φιλάνθρωπα πρὸς τοὺς Ῥωμαίους· 20.9.8. ὁ δὲ Λεύκιος ἐπιτεμὼν αὐτῶν τὴν ὁρμὴν οὐκ ἔφη τοῖς παροῦσι καιροῖς ἁρμόζειν τοῦτο τὸ γένος τῆς δικαιολογίας· λελυμένων γὰρ τῶν ἐξ ἀρχῆς φιλανθρώπων διʼ ἐκείνους, καὶ τῆς ἐνεστώσης ἔχθρας διʼ Αἰτωλοὺς γεγενημένης, οὐδὲν ἔτι συμβάλλεσθαι τὰ τότε φιλάνθρωπα πρὸς τοὺς νῦν καιρούς. 22.10.7. ὅθεν ὁ Καικίλιος, δοκῶν ἔχειν καὶ τῶν Ἀχαιῶν αὐτῶν τινας ὁμογνώμονας, μᾶλλον ἠγανάκτει τῷ μὴ κατακολουθεῖν ἑτοίμως τοῖς ὑπʼ αὐτοῦ παρακαλουμένοις τοὺς συνεληλυθότας. 22.12.1. ποιησαμένων δὲ καὶ τούτων πρὸς ἀλλήλους ἐκ συγκαταθέσεως τὴν δικαιολογίαν, καὶ διδασκόντων τὴν σύγκλητον τῶν μὲν περὶ τὸν Ἀπολλωνίδαν τὸν Σικυώνιον ὡς ἀδύνατον εἴη τὸ παράπαν ἄμεινον χειρισθῆναι τὰ κατὰ τὴν Σπάρτην ἢ νῦν κεχείρισται διὰ τῶν Ἀχαιῶν καὶ διὰ Φιλοποίμενος, 22.13.12. τῶν δὲ περὶ τὸν Ἄππιον οὐ φασκόντων προσδεῖσθαι δικαιολογίας, σαφῶς γὰρ εἰδέναι τὰ γεγονότα καὶ τὸν αἴτιον τούτων, εἰς ἀπορίαν ἐνέπιπτεν ὁ Φίλιππος. 27.6.3. πάλαι προδιειληφότες ὑπὲρ τοῦ πολεμεῖν προσέταξαν αὐτοῖς ἐκ μὲν τῆς Ῥώμης εὐθέως ἀπαλλάττεσθαι καὶ τοῖς ἄλλοις ἅπασιν Μακεδόσιν, ὅσοι παρεπιδημοῦντες ἔτυχον, ἐκ δὲ τῆς Ἰταλίας ἐν τριάκονθʼ ἡμέραις ἐκχωρεῖν. 30.7.7. τοιγαροῦν εἰκότως οὗτοι καὶ δικαιολογίαν καὶ κρίσιν ὑπέμενον καὶ πάσας ἐξήλεγχον τὰς ἐλπίδας· 30.7.8. οὐ γὰρ ἔλαττόν ἐστιν ἀγεννίας σημεῖον τὸ μηδὲν αὑτῷ συνειδότα μοχθηρὸν προεξάγειν ἐκ τοῦ ζῆν αὑτόν, ποτὲ μὲν τὰς τῶν ἀντιπολιτευομένων ἀνατάσεις καταπλαγέντα, ποτὲ δὲ τὴν τῶν κρατούντων ἐξουσίαν, τοῦ παρὰ τὸ καθῆκον φιλοζωεῖν.

2.15.5. Travellers in this country who put up in inns, do not bargain for each separate article they require, but ask what is the charge per diem for one person. 2.58.9. What should we consider to be an adequate punishment for them? Someone might perhaps say that now when they were crushed by armed force they should have been sold into slavery with their wives and children. 3.19.9. He was a man of a bold and venturesome spirit, but with an entire lack of reasoning power and judgement, 3.21.3. In all their plea of justification they founded and insisted on the treaty at the end of the war for Sicily, 3.21.6. The Romans refused definitely to discuss the matter of justification, saying that while Saguntum still stood unharmed matters admitted of a plea of justification and it was possible to reach a decision on the disputed points by argument, 3.29.7. This indeed seems a quite reasonable view; for surely they would never have made a treaty by which they deprived themselves of the freedom to admit into alliance from time to time any peoples whose friendship seemed to be of advantage to them, 5.51.10. But the most important consideration was that Molon's retreat to Media and his sources of supplies from that province would be cut off, 6.3.5. Most of those whose object it has been to instruct us methodically concerning such matters, distinguish three kinds of constitutions, which they call kingship, aristocracy, and democracy. 6.3.6. Now we should, I think, be quite justified in asking them to enlighten us as to whether they represent these three to be the sole varieties or rather to be the best; 6.3.7. for in either case my opinion is that they are wrong. For it is evident that we must regard as the best constitution a combination of all these three varieties, since we have had proof of this not only theoretically but by actual experience, Lycurgus having been the first to draw up a constitution â that of Sparta â on this principle. 6.3.9. Nor on the other hand can we admit that these are the only three varieties; for we have witnessed monarchical and tyrannical governments, which while they differ very widely from kingship, yet bear a certain resemblance to it, 6.3.10. this being the reason why monarchs in general falsely assume and use, as far as they can, the regal title. 6.3.11. There have also been several oligarchical constitutions which seem to bear some likeness to aristocratic ones, though the divergence is, generally, as wide as possible. 6.3.12. The same holds good about democracies. 10.6.2. The Romans, he said, were never beaten by the Carthaginians owing to the superior courage of the latter, but it was all due to the treachery of the Celtiberians and to rashness, the generals having been cut off from each other owing to their trust in the alliance of that people. 15.10.4. while those who save themselves by flight will spend the remainder of their lives in misery and disgrace. For no place in Africa will be able to afford you safety, and if you fall into the hands of the Carthaginians it is plain enough to anyone who gives due thought to it what fate awaits you. 16.20.1. Writers it seems to me should be thoroughly ashamed of nonsensical errors like the above. 18.14.9. Had they in acting thus either submitted to have their towns garrisoned by Philip, or abolished their laws and deprived the citizens of freedom of action and speech to serve their own ambition and place themselves in power, they would have deserved the name of traitor. 20.9.7. The Aetolians, in making out their case, went back to the very beginning, reciting all their former deeds of kindness to the Romans, 20.9.8. but Flaccus cut the flood of their eloquence short by saying that this sort of pleading did not suit present circumstances. For as it was they who had broken off their originally kind relations, and as their present enmity was entirely their own fault, former deeds of kindness no longer counted as an asset. 22.10.7. So that Caecilius, thinking that he had some of the Achaeans themselves in agreement with him, became still more vexed because the meeting of magistrates did not readily accede to his requests. 22.12.1. The two parties, with the sanction of the senate, pleaded against each other in the Curia. Apollonidas of Sicyon asserted that it was quite impossible for the affairs of Sparta to have been managed better than they had been managed by the Achaeans and Philopoemen, 22.13.12. But when the commissioners said that any further defence on his part was superfluous, as they quite well knew what had happened and who was the cause of it, Philip was at a loss what to reply. 27.6.3. When their attempted justification was over, the Senate, which had already decided on war, ordered them and all other Macedonian residents to quit Rome at once and Italy within the space of thirty days. 30.7.7. They were therefore justified in standing on their defence in submitting to trial, and employing every means to save themselves; 30.7.8. for to put an end to one's life when one is not conscious of having done anything unworthy simply from fear of the threats of political opponents or the power of the conquerors is no less a sign of cowardice than to cling to life at the sacrifice of honour.

48. Cicero, On Duties, 2.25-2.26, 2.48 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 138, 343

2.25. Quid enim censemus superiorem ilium Dionysium quo cruciatu timoris angi solitum, qui cultros metuens tonsorios candente carbone sibi adurebat capillum? quid Alexandrum Pheraeum quo animo vixisse arbitramur? qui, ut scriptum legimus, cum uxorem Theben admodum diligeret, tamen ad ear ex epulis in cubiculum veniens barbarum, et eum quidem, ut scriptum est, compunctum notis Thraeciis, destricto gladio iubebat anteire praemittebatque de stipatoribus suis, qui scrutarentur arculas muliebres et, ne quod in vestimentis telum occultaretur, exquirerent. O miserum, qui fideliorem et barbarum et stigmatiam putaret quam coniugem! Nec eum fefellit; ab ea est enim ipsa propter pelicatus suspicionem interfectus. Nec vero ulla vis imperii tanta est, quae premente metu possit esse diuturna. 2.26. Testis est Phalaris, cuius est praeter ceteros nobilitata crudelitas, qui non ex insidiis interiit, ut is, quem modo dixi, Alexander, non a paucis, ut hic noster, sed in quem universa Agrigentinorum multitudo impetum fecit. Quid? Macedones nonne Demetrium reliquerunt universique se ad Pyrrhum contulerunt? Quid? Lacedaemonios iniuste imperantes nonne repente omnes fere socii deseruerunt spectatoresque se otiosos praebuerunt Leuctricae calamitatis? Externa libentius in tali re quam domestica recordor. Verum tamen, quam diu imperium populi Romani beneficiis tenebatur, non iniuriis, bella aut pro sociis aut de imperio gerebantur, exitus erant bellorum aut mites aut necessarii, regum, populorum, nationum portus erat et refugium senatus, 2.48. Sed cum duplex ratio sit orationis, quarum in altera sermo sit, in altera contentio, non est id quidem dubium, quin contentio orationis maiorem vim habeat ad gloriam (ea est enim, quam eloquentiam dicimus); sed tamen difficile dictu est, quantopere conciliet animos comitas affabilitasque sermonis. Exstant epistulae et Philippi ad Alexandrum et Antipatri ad Cassandrum et Antigoni ad Philippum filium, trium prudentissimorum (sic enim accepimus); quibus praecipiunt, ut oratione benigna multitudinis animos ad benivolentiam alliciant militesque blande appellando sermone deliniant. Quae autem in multitudine cum contentione habetur oratio, ea saepe universam excitat gloriam ; magna est enim admiratio copiose sapienterque dicentis; quem qui audiunt, intellegere etiam et sapere plus quam ceteros arbitrantur. Si vero inest in oratione mixta modestia gravitas, nihil admirabilius fieri potest, eoque magis, si ea sunt in adulescente.

2.25. What, for instance, shall we think of the elder Dionysius? With what tormenting fears he used to be racked! For through fear of the barber's razor he used to have his hair singed off with a glowing coal. In what state of mind do we fancy Alexander of Pherae lived? We read in history that he dearly loved his wife Thebe; and yet, whenever he went from the banquet-hall to her in her chamber, he used to order a barbarian â one, too, tattooed like a Thracian, as the records state â to go before him with a drawn sword; and he used to send ahead some of his bodyguard to pry into the lady's caskets and to search and see whether some weapon were not concealed in her wardrobe. Unhappy man! To think a barbarian, a branded slave, more faithful than his own wife! Nor was he mistaken. For he was murdered by her own hand, because she suspected him of infidelity. 2.26. And indeed no power is strong enough to be lasting if it labours under the weight of fear. Witness Phalaris, whose cruelty is notorious beyond that of all others. He was slain, not treacherously (like that Alexander whom I named but now), not by a few conspirators (like that tyrant of ours), but the whole population of Agrigentum rose against him with one accord. Again, did not the Macedonians abandon Demetrius and march over as one man to Pyrrhus? And again, when the Spartans exercised their supremacy tyrannically, did not practically all the allies desert them and view their disaster at Leuctra, as idle spectators? I prefer in this connection to draw my illustrations from foreign history rather than from our own. Let me add, however, that as long as the empire of the Roman People maintained itself by acts of service, not of oppression, wars were waged in the interest of our allies or to safeguard our supremacy; the end of our wars was marked by acts of clemency or by only a necessary degree of severity; the senate was a haven of refuge for kings, tribes, and nations; 2.48. But as the classification of discourse is a twofold one â conversation, on the one side; oratory, on the other â there can be no doubt that of the two this debating power (for that is what we mean by eloquence) counts for more toward the attainment of glory; and yet, it is not easy to say how far an affable and courteous manner in conversation may go toward winning the affections. We have, for instance, the letters of Philip to Alexander, of Antipater to Cassander, and of Antigonus to Philip the Younger. The authors of these letters were, as we are informed, three of the wisest men in history; and in them they instruct their sons to woo the hearts of the populace to affection by words of kindness and to keep their soldiers loyal by a winning address. But the speech that is delivered in a debate before an assembly often stirs the hearts of thousands at once; for the eloquent and judicious speaker is received with high admiration, and his hearers think him understanding and wise beyond all others. And, if his speech have also dignity combined with moderation, he will be admired beyond all measure, especially if these qualities are found in a young man.

49. Philo of Alexandria, On The Special Laws, 4.33 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 310

4.33. But if the man who has received a deposit as a sacred thing thinks that he ought to keep it without fraud, duly honouring truth and good faith, but yet others who are always plotting against their neighbours' property, such as cutpurses or housebreakers, break in treacherously and steal the deposit so entrusted, then he shall pay as a penalty double the value of what has been stolen by the thieves.

50. Demetrius, Style, 237 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 344

51. Diodorus Siculus, Historical Library, 1.28.4, 1.75.2, 1.78.3, 12.80.3, 13.102.4, 14.8.1, 14.25.1, 15.75, 15.75.3, 16.87.1-16.87.2, 16.92.1, 17.117.1-17.117.3, 18.18.1, 18.18.4, 18.18.6, 18.18.8, 18.48.2-18.48.4, 18.66.5, 20.10.2, 20.46.2, 20.54.7, 20.58.5 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 138, 147, 155, 156, 157, 185, 223, 302, 310, 320, 335, 339, 340, 341, 343, 344, 347, 348, 349, 351, 352, 355, 361, 362, 364, 366, 382, 385, 387, 393, 397, 399, 400

18.18.1. Antipater, after he had destroyed the alliance of the Greeks by this device, led all his forces against the Athenians. The people, bereft of the aid of their allies, were in great perplexity. All turned to Demades and shouted that he must be sent as envoy to Antipater to sue for peace; but, although he was called on by name to give advice, he did not respond.

52. Philo of Alexandria, Who Is The Heir, 109 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 387

109. Those, now, who attribute these things to themselves, have received an allotment worthy of their own perverseness, namely, a soul fond of plotting against others, polluted with irrational passions, and enveloped in a multitude of vices; at one time eager to indulge in violent insolence through its gluttony and lasciviousness, as though it were in a brothel; at another time held fast by the multitude of its iniquities as in a prison, with wicked (not men but) actions which deserve to be led before all the judges. Secondly, speech insolent, loquacious, sharpened against the truth, injurious to all who come in its way, and bringing disgrace upon those who possess it. Thirdly, the external sense, insatiable, always filling itself with the objects of the outward senses, but through its immoderate appetites never able to be satisfied, disregarding all its monitors and correctors, so as to refuse to look upon or listen to them, and to reject with disdain all that they say to it for its good.

53. Philo of Alexandria, Allegorical Interpretation, 182 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 339

54. Philo of Alexandria, Against Flaccus, 159, 85 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 385

85. and the spectacle of their sufferings was divided; for the first part of the exhibition lasted from the morning to the third or fourth hour, in which the Jews were scourged, were hung up, were tortured on the wheel, were condemned, and were dragged to execution through the middle of the orchestra; and after this beautiful exhibition came the dancers, and the buffoons, and the flute-players, and all the other diversions of the theatrical contests. XI.

55. Philo of Alexandria, On Flight And Finding, 30 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 416

30. And, in the same manner, when you wish to reprove any wicked man who is mad with a high opinion of himself and full of boasting, while you are able yourself to attain to distinguished honours, do not disdainfully reject the praise of the multitude: for by so doing you will trip up and supplant the miserable man who takes long strides, and who gives himself airs. For he will abuse his own renown for the purpose of behaving with insolence and contumely to others who are better than he, promoting those who are worse, so as to set them above them; while you, on the contrary, will give all worthy persons a share in your renown, giving in this manner security to those who are good, and by your admonitions improving those who are not so good.

56. Philo of Alexandria, On The Confusion of Tongues, 11 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 347

11. For even those who have had their tongues cut out can intimate what they wish by nods and looks, and other positions and motions of the body, not less than by a distinct utterance of words. And besides this consideration, there is the fact that, very often, one nation by itself, having not merely one language, but one code of laws, and one system of manners, has arrived at such a pitch of iniquity that, as to a superfluity of wickedness, it may counterbalance the sins of all the men in the world put together.

57. Nepos, Phocion, 3.4 (1st cent. BCE - 1st cent. BCE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 412

58. Plutarch, Lives of The Ten Orators, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 157

59. Plutarch, Theseus, 24.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 397

24.3. τοὺς μὲν ἰσομοιρίαν. τοὺς μὲν with Coraës and Bekker: ἰσομοιρίαν, τοὺς μέν . ταῦτα ἔπειθεν, οἱ δὲ τὴν δύναμιν αὐτοῦ δεδιότες μεγάλην οὖσαν ἤδη καὶ τὴν τόλμαν, ἐβούλοντο πειθόμενοι μᾶλλον ἢ βιαζόμενοι ταῦτα συγχωρεῖν. καταλύσας οὖν τὰ παρʼ ἑκάστοις πρυτανεῖα καὶ βουλευτήρια καὶ ἀρχάς, ἓν δὲ ποιήσας ἅπασι κοινὸν ἐνταῦθα πρυτανεῖον καὶ βουλευτήριον ὅπου νῦν ἵδρυται τὸ ἄστυ, τήν τε πόλιν Ἀθήνας προσηγόρευσε καὶ Παναθήναια θυσίαν ἐποίησε κοινήν.

60. Plutarch, Phocion, 1.3, 5.10, 27.6, 29.1, 30.8-30.10, 33.8-33.9, 34.2-34.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 335, 341, 347, 351, 382, 412, 416

1.3. οὐ γὰρ Σοφοκλεῖ γε προσεκτέον ἀσθενῆ ποιοῦντι τὴν ἀρετὴν ἐν οἷς φησιν· Antigone , 563 f. ( οὐ γάρ ποτʼ, ὦναξ, κτλ. ). ἀλλʼ οὐ γὰρ, ὦναξ, οὐδʼ ὃς ἂν βλάστῃ μένει νοῦς τοῖς κακῶς πράξασιν, ἀλλʼ ἐξίσταται· τοσοῦτον δὲ τῇ τύχῃ δοτέον ἀντιταττομένῃ πρὸς τοὺς ἀγαθοὺς ἄνδρας ἰσχύειν, ὅσον ἀντὶ τῆς ἀξίας τιμῆς καὶ χάριτος ἐνίοις ψόγους πονηροὺς καὶ διαβολὰς ἐπιφέρουσαν τὴν πίστιν ἀσθενεστέραν ποιεῖν τῆς ἀρετῆς. 29.1. ὁ δὲ Δημοσθένους ἐν Καλαυρίᾳ καὶ Ὑπερείδου πρὸς Κλεωναῖς θάνατος, περὶ ὧν ἐν ἄλλοις γέγραπται, μονονοὺκ ἔρωτα καὶ πόθον Ἀθηναίοις Ἀλεξάνδρου καὶ Φιλίππου παρίστη. καὶ τοῦτο τοῦτο retained in both places by Bekker; the first is deleted by Coraës, after Reiske; the second is corrected to τότε by Sintenis 2 . ὅπερ ὕστερον, ἀναιρεθέντος Ἀντιγόνου καὶ τῶν ἀνελόντων ἐκεῖνον ἀρξαμένων βιάζεσθαι καὶ λυπεῖν τοὺς ἀνθρώπους, ἀνὴρ ἄγροικος ἐν Φρυγίᾳ χωρίον ὀρύττων πυθομένου τινός, τί ποιεῖς; στενάξας, Ἀντίγονον, εἶπε, ζητῶ· 34.2. καὶ προσῆν τὸ σχῆμα τῇ κομιδῇ λυπηρόν, ἐφʼ ἁμάξαις κομιζομένων αὐτῶν διὰ τοῦ Κεραμεικοῦ πρὸς τὸ θέατρον· ἐκεῖ γὰρ αὐτοὺς προσαγαγὼν ὁ Κλεῖτος συνεῖχεν, ἄχρι οὗ τὴν ἐκκλησίαν ἐπλήρωσαν οἱ ἄρχοντες, οὐ δοῦλον, οὐ ξένον, οὐκ ἄτιμον ἀποκρίναντες, ἀλλὰ πᾶσι καὶ πάσαις ἀναπεπταμένον τὸ βῆμα καὶ τὸ θέατρον παρασχόντες. 34.3. ἐπεὶ δὲ ἥ τʼ ἐπιστολὴ τοῦ βασιλέως ἀνεγνώσθη, λέγοντος αὐτῷ μὲν ἐγνῶσθαι προδότας γεγονέναι τοὺς ἄνδρας, ἐκείνοις δὲ διδόναι τὴν κρίσιν ἐλευθέροις τε δὴ καὶ αὐτονόμοις οὖσι, καὶ τοὺς ἄνδρας ὁ Κλεῖτος εἰσήγαγεν, οἱ μὲν βέλτιστοι τῶν πολιτῶν ὀφθέντος τοῦ Φωκίωνος ἐνεκαλύψαντο καὶ κάτω κύψαντες ἐδάκρυον, εἷς δὲ ἀναστὰς ἐτόλμησεν εἰπεῖν ὅτι, τηλικαύτην κρίσιν ἐγκεχειρικότος τῷ δήμῳ τοῦ βασιλέως, καλῶς ἔχει τοὺς δούλους καὶ τοὺς ξένους ἀπελθεῖν ἐκ τῆς ἐκκλησίας.

1.3. 29.1. 34.2. 34.3.

61. Plutarch, Pelopidas, 29.7 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 343

62. Plutarch, Coriolanus, 32.3 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 418

32.3. ἐν τῷ χρόνῳ μάλιστα καὶ τοῖς ἀπὸ τῆς τύχης παραλόγοις τιθεμένοις τὰς ἐλπίδας, ἐπεὶ διʼ αὑτῶν γε σωτήριον οὐδὲν ἠπίσταντο πράττοντες, ἀλλὰ ταραχὴ καὶ πτοία καὶ φήμη πονηρὰ τὴν πόλιν κατεῖχεν, ἄχρι οὗ συνέβη τι πρᾶγμα τῷ πολλάκις ὑφʼ Ὁμήρου λεγομένῳ, τῷ λεγομένῳ Coraës and Bekker, after Reiske (Amyot): τῶν λεγομένων . μὴ τάνυ δὲ πείθοντι πείθοντι Bekker, after Reiske: πεῖθον . τοὺς πολλούς, ὅμοιον.

32.3.

63. Plutarch, Lycurgus, 29.1-29.6 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 302

29.1. κατειλημμένων δὲ τοῖς ἐθισμοῖς ἤδη τῶν κυριωτάτων ὑπʼ αὐτοῦ, καὶ τῆς πολιτείας ἐκτεθραμμένης ἱκανῶς καὶ δυναμένης φέρειν ἑαυτὴν καὶ σώζειν διʼ ἑαυτῆς, ὥσπερ ὁ Πλάτων φησὶν ἐπὶ τῷ κόσμῳ γενομένῳ καὶ κινηθέντι τὴν πρώτην κίνησιν εὐφρανθῆναι τὸν θεόν, οὕτως ἀγασθεὶς καὶ ἀγαπήσας τὸ τῆς νομοθεσίας κάλλος καὶ μέγεθος ἐν ἔργῳ γενομένης καὶ ὁδῷ βαδιζούσης, ἐπεθύμησεν, ὡς ἀνυστὸν ἐξ ἀνθρωπίνης προνοίας, ἀθάνατον αὐτὴν ἀπολιπεῖν καὶ ἀκίνητον εἰς τὸ μέλλον. 29.2. συναγαγὼν οὖν ἅπαντας εἰς ἐκκλησίαν, τὰ μὲν ἄλλα μετρίως ἔχειν ἔφη καὶ ἱκανῶς πρὸς εὐδαιμονίαν καὶ ἀρετὴν τῆς πόλεως, ὃ δὲ κυριώτατόν ἐστι καὶ μέγιστον οὐκ ἂν ἐξενεγκεῖν πρότερον πρὸς αὐτοὺς ἢ χρήσασθαι τῷ θεῷ. δεῖν οὖν ἐκείνους ἐμμένειν τοῖς καθεστῶσι νόμοις καὶ μηδὲν ἀλλάσσειν μηδὲ μετακινεῖν ἕως ἐπάνεισιν ἐκ Δελφῶν αὐτός· ἐπανελθὼν γάρ ὅ τι ἂν τῷ θεῷ δοκῇ ποιήσειν. 29.3. ὁμολογούντων δὲ πάντων καὶ κελευόντων βαδίζειν, ὅρκους λαβὼν παρὰ τῶν βασιλέων καὶ τῶν γερόντων, ἔπειτα παρὰ τῶν ἄλλων πολιτῶν, ἐμμενεῖν καὶ χρήσεσθαι τῇ καθεστώσῃ πολιτείᾳ μέχρις ἂν ἐπανέλθῃ ὁ Λυκοῦργος, ἀπῆρεν εἰς Δελφούς. παραγενόμενος δὲ πρὸς τὸ μαντεῖον καὶ τῷ θεῷ θύσας, ἠρώτησεν εἰ καλῶς οἱ νόμοι καὶ ἱκανῶς πρὸς εὐδαιμονίαν καὶ ἀρετὴν πόλεως κείμενοι τυγχάνουσιν. 29.4. ἀποκριναμένου δὲ τοῦ θεοῦ καὶ τοὺς νόμους καλῶς κεῖσθαι καὶ τὴν πόλιν ἐνδοξοτάτην διαμενεῖν τῇ Λυκούργου χρωμένην πολιτείᾳ, τὸ μάντευμα γραψάμενος εἰς Σπάρτην ἀπέστειλεν. αὐτὸς δὲ τῷ θεῷ πάλιν θύσας καὶ τοὺς φίλους ἀσπασάμενος καὶ τὸν υἱόν, ἔγνω μηκέτι τοῖς πολίταις ἀφεῖναι τὸν ὅρκον, αὐτοῦ δὲ καταλῦσαι τὸν βίον ἑκουσίως, ἡλικίας γεγονὼς ἐν ᾗ καὶ βιοῦν ἔτι καὶ πεπαῦσθαι βουλομένοις ὡραῖόν ἐστι, καὶ τῶν περὶ αὐτὸν ἱκανῶς πρὸς εὐδαιμονίαν ἔχειν δοκούντων. 29.5. ἐτελεύτησεν οὖν ἀποκαρτερήσας, ἡγούμενος χρῆναι τῶν πολιτικῶν ἀνδρῶν μηδὲ τὸν θάνατον ἀπολίτευτον εἶναι μηδὲ ἀργὸν τὸ τοῦ βίου τέλος, ἀλλʼ ἐν ἀρετῆς μερίδι καὶ πράξεως γενόμενον. αὑτῷ τε γὰρ ἐξειργασμένῳ τὰ κάλλιστα τὴν τελευτὴν ὡς ἀληθῶς ἐπιτελείωσιν εἶναι τῆς εὐδαιμονίας, καὶ τοῖς πολίταις ὧν διὰ τοῦ βίου παρεσκεύασε καλῶν καὶ ἀγαθῶν φύλακα τὸν θάνατον ἀπολείψειν, ὀμωμοκόσι χρῆσθαι τῇ πολιτείᾳ μέχρις ἂν ἐκεῖνος ἐπανέλθῃ. 29.6. καὶ οὐ διεψεύσθη τῶν λογισμῶν τοσοῦτον ἐπρώτευσεν ἡ πόλις τῆς Ἑλλάδος εὐνομίᾳ, καὶ δόξῃ, χρόνον ἐτῶν πεντακοσίων τοῖς Λυκούργου χρησαμένη νόμοις, οὓς δεκατεσσάρων βασιλέων μετʼ ἐκεῖνον εἰς Ἆγιν τὸν Ἀρχιδάμου γενομένων οὐδεὶς ἐκίνησεν. ἡ γάρ τῶν ἐφόρων κατάστασις οὐκ ἄνεσις ἦν, ἀλλʼ ἐπίτασις τῆς πολιτείας, καὶ δοκοῦσα πρὸς τοῦ δήμου γεγονέναι σφοδροτέραν ἐποίησε τὴν ἀριστοκρατίαν.

29.1. When his principal institutions were at last firmly fixed in the customs of the people, and his civil polity had sufficient growth and strength to support and preserve itself, just as Plato says Timaeus, p. 37 c. that Deity was rejoiced to see His universe come into being and make its first motion, so Lycurgus was filled with joyful satisfaction in the magnitude and beauty of his system of laws, now that it was in operation and moving along its pathway. He therefore ardently desired, so far as human forethought could accomplish the task, to make it immortal, and let it go down unchanged to future ages. 29.2. Accordingly, he assembled the whole people, and told them that the provisions already made were sufficiently adapted to promote the prosperity and virtue of the state, but that something of the greatest weight and importance remained, which he could not lay before them until he had consulted the god at Delphi. They must therefore abide by the established laws and make no change nor alteration in them until he came back from Delphi in person; then he would do whatsoever the god thought best. 29.3. When they all agreed to this and bade him set out on his journey, he exacted an oath from the kings and the senators, and afterwards from the rest of the citizens, that they would abide by the established polity and observe it until Lycurgus should come back; then he set out for Delphi. On reaching the oracle, he sacrificed to the god, and asked if the laws which he had established were good, and sufficient to promote a city’s prosperity and virtue. 29.4. Apollo answered that the laws which he had established were good, and that the city would continue to be held in highest honour while it kept to the polity of Lycurgus. This oracle Lycurgus wrote down, and sent it to Sparta. But for his own part, he sacrificed again to the god, took affectionate leave of his friends and of his son, and resolved never to release his fellow-citizens from their oath, but of his own accord to put an end to his life where he was. He had reached an age in which life was not yet a burden, and death no longer a terror; when he and his friends, moreover, appeared to be sufficiently prosperous and happy. 29.5. He therefore abstained from food till he died, considering that even the death of a statesman should be of service to the state, and the ending of his life not void of effect, but recognized as a virtuous deed. As for himself, since he had wrought out fully the noblest tasks, the end of life would actually be a consummation of his good fortune and happiness; and as for his fellow-citizens, he would make his death the guardian, as it were, of all the blessings he had secured for them during his life, since they had sworn to observe and maintain his polity until he should return. 29.6. And he was not deceived in his expectations, so long did his city have the first rank in Hellas for good government and reputation, observing as she did for five hundred years the laws of Lycurgus, in which no one of the fourteen kings who followed him made any change, down to Agis the son of Archidamus. For the institution of the ephors did not weaken, but rather strengthened the civil polity, and though it was thought to have been done in the interests of the people, it really made the aristocracy more powerful.

64. Plutarch, Cicero, 24.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 400

24.4. καίτοι τινὲς τῶν προσποιουμένων δημοσθενίζειν ἐπιφύονται φωνῇ τοῦ Κικέρωνος, ἣν πρός τινα τῶν ἑταίρων ἔθηκεν ἐν ἐπιστολῇ γράψας, ἐνιαχοῦ τῶν λόγων ἀπονυστάζειν τὸν Δημοσθένη· τῶν δὲ μεγάλων καὶ θαυμαστῶν ἐπαίνων οἷς πολλαχοῦ χρῆται περὶ τοῦ ἀνδρός, καὶ ὅτι περὶ οὓς μάλιστα τῶν ἰδίων ἐσπούδασε λόγων, τοὺς κατʼ Ἀντωνίου, Φιλιππικοὺς ἐπέγραψεν, ἀμνημονοῦσι.

24.4.

65. Plutarch, Demetrius, 28.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 157, 347

28.4. ὑψηλὸς γὰρ εἶναι καὶ γαῦρος εἰωθὼς ἐν τοῖς ἀγῶσι καὶ χρώμενος φωνῇ τε μεγάλῃ καὶ λόγοις σοβαροῖς, πολλάκις δὲ καὶ τῷ παρασκῶψαί τι καὶ γελοῖον εἰπεῖν τῶν πολεμίων ἐν χερσὶν ὄντων ἐπιδειξάμενος εὐστάθειαν καὶ καταφρόνησιν, τότε σύννους ἑωρᾶτο καὶ σιωπηλὸς τὰ πολλά, καὶ τὸν υἱὸν ἀπέδειξε τῷ πλήθει καὶ συνέστησε διάδοχον.

28.4.

66. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 397

67. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 302

379c. if they believed them to be gods, should not lament them; but if they lamented them, they should not believe them to be gods. Is it anything but ridiculous amid their lamentations to pray that the powers may cause their crops to sprout again and bring them to perfection in order that they again be consumed and lamented? This is not quite the case: but they do lament for their crops and they do pray to the gods, who are the authors and givers, that they produce and cause to grow afresh other new crops to take the place of those that are undergoing destruction. Hence it is an excellent saying current among philosophers that they that have not learned to interpret rightly the sense of words are wont to bungle their actions. For example, there are some among the Greeks who have not learned nor habituated themselves to speak of the bronze, the painted, and the stone effigies as statues of the gods and dedications in their honour,

68. Plutarch, On Exilio, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 348

606b. But the last and greatest absurdity is that banishment should deprive the exile of free speech: it is astonishing if Theodorus was without free speech, the man who, when King Lysimachus said to him: "Did your country cast out a man of your qualities?" replied: "Yes Iwas too much for it, as Dionysus was for SemelÃª." And when the king showed him Telesphorus in a cage, his eyes gouged out, and said: "To this plight Ibring those who injure me," Theodorus replied: "What cares Theodorus whether he rots above the ground or under it?"

69. Plutarch, Letter of Condolence To Apollonius, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 385

113b. For it is recorded that some of these go down into pits and remain there for several days, not desiring even to behold the light of the sun since the deceased also is bereft of it. At any rate the tragic poet Ion, who was not without knowledge of the foolishness of these peoples, has represented a woman as saying: The nurse of lusty children Ihave come, To supplicate you, from the mourning pits. And some of the barbarians even cut off parts of their bodies, their noses and ears, and mutilate other portions of their bodies also, thinking to gratify the dead by abandoning that moderation of feeling which Nature enjoins in such cases.

70. Plutarch, Demosthenes, 28.4 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 157, 347

28.4. οὗτος οὖν ὁ Ἀρχίας Ὑπερείδην μὲν τὸν ῥήτορα καὶ Ἀριστόνικον τὸν Μαραθώνιον καὶ τὸν Δημητρίου τοῦ Φαληρέως ἀδελφὸν Ἱμεραῖον ἐν Αἰγίνῃ καταφυγόντας ἐπὶ τὸ Αἰάκειον ἀποσπάσας ἔπεμψεν εἰς Κλεωνὰς πρὸς Ἀντίπατρον· κἀκεῖ διεφθάρησαν, Ὑπερείδου δὲ καὶ τὴν γλῶτταν ἐκτμηθῆναι λέγουσι.

28.4.

71. Josephus Flavius, Jewish War, 1.365, 2.467, 2.652, 5.143 (1st cent. CE - 1st cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 340, 385, 399

1.365. However, he was cunningly hindered from partaking of the hazards that Antony went through by Cleopatra; for since, as we have already noted, she had laid a plot against the kings [of Judea and Arabia], she prevailed with Antony to commit the war against the Arabians to Herod; that so, if he got the better, she might become mistress of Arabia, or, if he were worsted, of Judea; and that she might destroy one of those kings by the other. 2.467. nay, their alacrity was so very great, that those of Scythopolis suspected them. These were afraid, therefore, lest they should make an assault upon the city in the nighttime, and, to their great misfortune, should thereby make an apology for themselves to their own people for their revolt from them. So they commanded them, that in case they would confirm their agreement and demonstrate their fidelity to them, who were of a different nation, they should go out of the city, with their families, to a neighboring grove; 2.652. 2. But as for the Acrabbene toparchy, Simon, the son of Gioras, got a great number of those that were fond of innovations together, and betook himself to ravage the country; nor did he only harass the rich men’s houses, but tormented their bodies, and appeared openly and beforehand to affect tyranny in his government. 5.143. But besides that great advantage, as to the place where they were situated, it was also built very strong; because David and Solomon, and the following kings, were very zealous about this work.

72. Apollodorus, Bibliotheca, 3.194 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 347

73. Ammonius Grammaticus, De Adfinium Vocabulorum Differentis, 264 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 400

74. Arrian, Cynegeticus, 8.3 (1st cent. CE - missingth cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 385

75. Arrian, Epicteti Dissertationes, 4.4.46 (1st cent. CE - missingth cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 418

76. Arrian, Fragments, 9.13 (1st cent. CE - missingth cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 347

77. Theon Aelius, Exercises, None (1st cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 344

78. Appian, Civil Wars, 5.5.41 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 352

79. Dio Chrysostom, Orations, 3.45-3.50, 31.93, 47.22, 55.16 (1st cent. CE - missingth cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 89, 347, 393, 417

3.45. The three most conspicuous forms of government â governments based on law and justice and enjoying the favour of heaven and fortune â are expressly named. One is the first to come into existence and the most practicable â that which forms the subject of the present address â where we have a city, or a number of peoples, or the whole world, well ordered by one good man's judgment and virtue; second, the soâcalled "aristocracy," 3.46. where not one man, nor a considerable number of men, but a few, and they the best, are in control â a form of government, at length, far from being either practicable or expedient. It seems to me that Homer too had this in mind when he said: "The rule of the many is not well. One must be chief In war, and one the king, to whom the son of Cronus, crafty in counsel, the sceptre doth give." 3.47. Third, possibly the most impracticable one of all, the one that expects by the self-control and virtue of the common people some day to find an equitable constitution based on law. Men call it "democracy" â a specious and inoffensive name, if the thing were but practicable. 3.48. To these forms of government â three in number, as I have said â are opposed three degenerate forms not based on law: The first is "tyranny," where one man's high-handed use of force is the ruin of others. Next comes oligarchy, harsh and unjust, arising from the aggrandizement of a certain few wealthy rascals at the expense of the needy masses. 3.49. The next in order is a motley impulsive mob of all sorts and conditions of men who know absolutely nothing but are always kept in a state of confusion and anger by unscrupulous demagogues, just as a wild rough sea is whipped this way and that by the fierce blasts. These degenerate forms I have merely touched on in passing, though I could point to many mischances and disasters that each of them has suffered in the past, 3.50. but it is my duty to discuss more carefully the happy and god-given polity at present in force. Now there are many close parallels and striking analogies to this form of government to be found in nature, where herds of cattle and swarms of bees indicate clearly that it is natural for the stronger to govern and care for the weaker. However, there could be no more striking or beautiful illustration than that government of the universe which is under the control of the first and best god. 31.93. Therefore, among you also it is not impossible that there are some like these. So you might, for instance, be giving a statue of Heracles, or, let us say, of Tlepolemus, or of one of the children of Helius, to So-andâso, no doubt an excellent man and deserving of honour. For even supposing all are such whose favour the city seeks to win â and we may well pray that they may all be good men, and especially your rulers â yet they are not the equals of those great men of the past. How could they be? Not even the men themselves would maintain that they are only a little inferior to them; nay, they would actually be afraid to make any such claim. Does it seem to you from the arguments which have been advanced that you should choose to begin with those statues â I mean with those which have no inscription â and extend the practice to all, or that you should very decidedly spare all of that kind? 47.22. furthermore, since I am on terms of acquaintance, perhaps even of intimacy, with the Emperor, as well as with many others who may be called the most influential among the Romans, he suggests that I should associate with them, enjoying their esteem and admiration, instead of being taken to task in your city before this or that individual; again, if I really like foreign travel, I should, he says, visit the greatest cities, escorted with much enthusiasm and Ã©clat, the recipients of my visits being grateful for my presence and begging me to address them and advise them flocking about my doors from early dawn, all without my having incurred any expense or having made any contribution, with the result that all would admire me and perhaps some would exclaim, Ye gods! his dear and honoured is this man To whatsoever town and folk he comes; 55.16. and how not much later his tongue was cut off and he died before ever Alexander could even put into words his gratitude to him â in recounting these things with such scrupulous attention to detail, does Homer appear to you to be talking of anything else than of bribe-taking and impiety and in general of folly? Why, Pandarus even cursed his arrows and threatened to smash and burn them, as if the arrows were in fear of him!

80. Arrian, Anabasis of Alexander, 1.23.8, 7.19.1, 7.23.2 (1st cent. CE - missingth cent. CE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 155

81. Josephus Flavius, Jewish Antiquities, 10.51, 11.221, 16.227, 17.17 (1st cent. CE - 1st cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 361, 385, 397, 400

10.51. And thus he acted in following the wisdom and sagacity of his own nature, and in compliance with the advice and instruction of the elders; for by following the laws it was that he succeeded so well in the order of his government, and in piety with regard to the divine worship. And this happened because the transgressions of the former kings were seen no more, but quite vanished away; 11.221. 7. Now when Mordecai was informed of what was done, he rent his clothes, and put on sackcloth, and sprinkled ashes upon his head, and went about the city, crying out, that “a nation that had been injurious to no man was to be destroyed.” And he went on saying thus as far as to the king’s palace, and there he stood, for it was not lawful for him to go into it in that habit. 16.227. As for that damsel which the king had betrothed to his brother Pheroras, but he had not taken her, as I have before related, because he was enamored on his former wife, Salome desired of Herod she might be given to her son by Costobarus; 17.17. What provoked him also was this, that all the multitude would so commiserate these fatherless children, and so hate him [for making them fatherless], that all would come out, since they were no strangers to his vile disposition towards his brethren. He contrived, therefore, to overturn his father’s settlements, as thinking it a terrible thing that they should be so related to him, and be so powerful withal.

82. Lucian, Lexiphanes, 9 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 362

83. Sextus, Against The Mathematicians, 1.295 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 341

84. Lucian, The Downward Journey, Or The Tyrant, 3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 339

85. Athenaeus, The Learned Banquet, 6.74-6.75 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 349

86. Cassius Dio, Roman History, 47.20.4, 54.21.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 399, 400

47.20.4. Then, despairing of the republic and at the same time fearing him, they departed. The Athenians gave them a splendid reception; for, though they were honoured by nearly everybody else for what they had done, the inhabitants of this city voted them bronze images by the side of those of Harmodius and Aristogeiton, thus intimating that Brutus and Cassius had emulated their example. 54.21.5. His knavery went so far that in some cases where the people paid their tribute by the month he made the months fourteen in number, declaring that the month called December was really the tenth, and for that reason they must reckon two more (which he called the eleventh and the twelfth respectively) as the last, and contribute the money that was due for these months.

87. Aelius Aristides, Orations, 1.247, 2.146 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 361, 417

88. Lucian, The Passing of Peregrinus, 13 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 352

89. Lucian, The Parasite, 48 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 399

90. Lucian, Dialogues of The Dead, 19.2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 393

91. Philostratus The Athenian, Life of Apollonius, 5.25.1, 8.7 (2nd cent. CE - missingth cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 361, 387

8.7. “ὁ μὲν ἀγὼν ὑπὲρ μεγάλων σοί τε, ὦ βασιλεῦ, κἀμοί: σύ τε γὰρ κινδυνεύεις ὑπὲρ ὧν μήποτε αὐτοκράτωρ, εἰ πρὸς φιλοσοφίαν οὐδεμιᾷ δίκῃ διαβεβλῆσθαι δόξεις, ἐγώ τε ὑπὲρ ὧν μηδὲ Σωκράτης ποτὲ ̓Αθήνησιν, ὃν οἱ γραψάμενοι τὴν γραφὴν καινὸν μὲν τὰ δαιμόνια ἡγοῦντο, δαίμονα δὲ οὔτε ἐκάλουν οὔτε ᾤοντο. κινδύνου δὲ ἐφ' ἑκάτερον ἡμῶν οὕτω χαλεποῦ ἥκοντος οὐκ ὀκνήσω καὶ σοὶ ξυμβουλεύειν, ὁπόσα ἐμαυτὸν πέπεικα: ἐπειδὴ γὰρ κατέστησεν ἡμᾶς ὁ κατήγορος ἐς τουτονὶ τὸν ἀγῶνα, ἐσῆλθε τοὺς πολλοὺς οὐκ ἀληθὴς περὶ ἐμοῦ τε καὶ σοῦ δόξα: σὲ μὲν γὰρ ᾤοντο ξυμβούλῳ τῆς ἀκροάσεως ὀργῇ χρήσεσθαι, δἰ ἣν κἂν ἀποκτεῖναί με, ὅ τι ποτέ ἐστι τὸ ἀποκτεῖναι, ἐμὲ δ' ἐκποιήσειν ἐμαυτὸν τοῦ δικαστηρίου τρόποις, ὁπόσοι τοῦ ἀποδρᾶναί εἰσιν, ἦσαν δ', ὦ βασιλεῦ, μυρίοι: καὶ τούτων ἀκούων οὐκ ἐς τὸ προκαταγιγνώσκειν ἦλθον, οὐδὲ κατεψηφισάμην τῆς σῆς ἀκροάσεως ὡς μὴ τὸ εὐθὺ ἐχούσης, ἀλλὰ ξυνθέμενος τοῖς νόμοις ἕστηκα ὑπὸ τῷ λόγῳ. τούτου ξύμβουλος καὶ σοὶ γίγνομαι: δίκαιον γὰρ τὸ μὴ προκαταγιγνώσκειν, μηδὲ καθῆσθαι πεπεισμένον, ὡς ἐγώ τί σε κακὸν εἴργασμαι, μηδ' ὑπὲρ μὲν τοῦ ̓Αρμενίου τε καὶ Βαβυλωνίου καὶ ὅσοι τῶν ἐκείνῃ ἄρχουσιν, οἷς ἵππος τε παμπόλλη ἐστὶ καὶ τοξεία πᾶσα καὶ χρυσῆ γῆ καὶ ἀνδρῶν ὄχλος, ὃν ἐγὼ οἶδα, ἀκούειν ξὺν γέλωτι τὸ πείσεσθαί τι ὑπ' αὐτῶν, ὅ σε καὶ τὴν ἀρχὴν ταύτην ἀφαιρήσεται, κατ' ἀνδρὸς δὲ σοφοῦ καὶ γυμνοῦ πιστεύειν, ὥς ἐστι τούτῳ ὅπλον ἐπὶ τὸν ̔Ρωμαίων αὐτοκράτορα, καὶ προσδέχεσθαι ταῦτα Αἰγυπτίου συκοφάντου λέγοντος, ἃ μηδὲ τῆς ̓Αθηνᾶς ποτε ἤκουσας, ἣν σεαυτοῦ προορᾶν φῄς, εἰ μή, νὴ Δία, ἡ κολακευτικὴ καὶ τὸ συκοφαντεῖν οὕτω τι νῦν τοῖς ἀλιτηρίοις τούτοις ἐπιδέδωκεν, ὡς τοὺς θεοὺς ὑπὲρ μὲν τῶν σμικρῶν καὶ ὁπόσα ὀφθαλμίαι τέ εἰσι καὶ τὸ μὴ πυρέξαι, μηδ' ἀνοιδῆσαί τι τῶν σπλάγχνων, ἐπιτηδείους εἶναί σοι ξυμβούλους φάσκειν ἰατρῶν δίκην ἐφαπτομένους καὶ θεραπεύοντας, ὅτου αὐτῶν πονήρως ἔχοις, περὶ δὲ τῇ ἀρχῇ καὶ τῷ σώματι κινδυνεύοντί σοι μηθ' οὓς φυλάττεσθαι χρὴ ξυμβουλεύειν μήθ' ὅ τι ἔσται σοι πρὸς αὐτοὺς ὅπλον διδάσκειν ἥκοντας, ἀλλ' εἶναί σοι τοὺς συκοφάντας αἰγίδα ̓Αθηνᾶς καὶ Διὸς χεῖρα, εἰδέναι μὲν ὑπὲρ σοῦ φάσκοντας, ἃ μηδ' οἱ θεοί, προεγρηγορότας δέ σου καὶ προκαθεύδοντας, εἰ δὴ καθεύδουσιν οὗτοι, κακοῖς, φασιν, ἐπαντλοῦντες κακὰ καὶ τὰς ̓Ιλιάδας ταύτας ἀεὶ ξυντιθέντες. καὶ τὸ μὲν ἱπποτροφεῖν αὐτοὺς κἀπὶ ζευγῶν ἐς τὴν ἀγορὰν ἐκκυκλεῖσθαι λευκῶν καὶ ἡ ἐν ἀργύρῳ καὶ χρυσῷ ὀψοφαγία καὶ γάμοι μυριάδων δύο καὶ τριῶν ἐωνημένα παιδικὰ καὶ τὸ μοιχεύειν μέν, ὃν λανθάνουσι χρόνον, γαμεῖν δέ, ἃς ἐμοίχευσαν, ὅταν ἐπ' αὐταῖς ληφθῶσι, καὶ οἱ κροτοῦντες αὐτοὺς ἐπὶ ταῖς καλαῖς νίκαις, ἐπειδὰν φιλόσοφός τις ἢ ὕπατος ἀδικῶν οὐδὲν ἁλῷ μὲν ὑπὸ τούτων, ἀπόληται δὲ ὑπὸ σοῦ, δεδόσθω τῇ τῶν καταράτων τρυφῇ καὶ τῷ μήτε νόμων αὐτοῖς ἔτι μήτ' ὀφθαλμῶν εἶναι φόβον, τὸ δ' οὕτω τι ὑπὲρ τοὺς ἀνθρώπους φρονεῖν, ὡς προγιγνώσκειν βούλεσθαι τῶν θεῶν, ἐγὼ μὲν οὔτ' ἐπαινῶ καὶ ἀκούων δέδια, σὺ δ' εἰ προσδέξοιο, γράψονται καὶ σὲ ἴσως ὡς διαβάλλοντα τὴν περὶ τοῦ θείου δόξαν, ἐλπὶς γὰρ καὶ κατὰ σοῦ ξυγκείσεσθαι τοιαύτας γραφάς, ἐπειδὰν μηδεὶς τοῖς συκοφάνταις λοιπὸς ᾖ. καὶ ξυνίημι μὲν ἐπιτιμῶν μᾶλλον ἢ ἀπολογούμενος, εἰρήσθω δέ μοι ταῦθ' ὑπὲρ τῶν νόμων, οὓς εἰ μὴ ἄρχοντας ἡγοῖο, οὐκ ἄρξεις. τίς οὖν ξυνήγορος ἔσται μοι ἀπολογουμένῳ; εἰ γὰρ καλέσαιμι τὸν Δία, ὑφ' ᾧ βεβιωκὼς οἶδα, γοητεύειν με φήσουσι καὶ τὸν οὐρανὸν ἐς τὴν γῆν ἄγειν. διαλεγώμεθα οὖν περὶ τούτου ἀνδρί, ὃν τεθνάναι μὲν οἱ πολλοί φασιν, ἐγὼ δὲ οὔ φημι: ἔστι δὲ οὗτος ὁ πατὴρ ὁ σός, ᾧ ἐγὼ τοσούτου ἄξιος, ὅσου περ ἐκεῖνος σοί: σὲ μὲν γὰρ ἐποίησεν, ὑπ' ἐμοῦ δὲ ἐγένετο. οὗτος, ὦ βασιλεῦ, ξυλλήπτωρ ἔσται μοι τῆς ἀπολογίας πολλῷ τἀμὰ βέλτιον ἢ σὺ γιγνώσκων: ἀφίκετο μὲν γὰρ ἐς Αἴγυπτον οὔπω αὐτοκράτωρ, θεοῖς τε τοῖς ἐν Αἰγύπτῳ θύσων κἀμοὶ ὑπὲρ τῆς ἀρχῆς διαλεξόμενος. ἐντυχὼν δέ μοι κομῶντί τε καὶ ὧδε ἐσταλμένῳ οὐδὲ ἤρετο οὐδὲ ἓν περὶ τοῦ σχήματος, ἡγούμενος τὸ ἐν ἐμοὶ πᾶν εὖ ἔχειν, ἐμοῦ δ' ἕνεχ' ἥκειν ὁμολογήσας ἀπῆλθεν ἐπαινέσας καὶ εἰπὼν μὲν ἃ μὴ πρὸς ἄλλον, ἀκούσας δ' ἃ μὴ παρ' ἄλλου, ἥ τε διάνοια, ᾗ ἐς τὸ ἄρχειν ἐχρῆτο, ἐρρώσθη αὐτῷ παρ' ἐμοῦ μάλιστα, μεθεστηκυῖα ἤδη ὑφ' ἑτέρων οὐκ ἀνεπιτηδείων μέν, οὐ μὴν σοί γε δόξαι, οἱ γὰρ μὴ ἄρχειν αὐτὸν πείθοντες καὶ σὲ δήπου αὐτὸ ἀφῃροῦντο τὸ μετ' ἐκεῖνον ταῦτ' ἔχειν, ἐμοῦ δὲ ξυμβουλεύοντος ἑαυτόν τε μὴ ἀπαξιοῦν ἀρχῆς ἐπὶ θύρας αὐτῷ φοιτώσης ὑμᾶς τε κληρονόμους αὐτῆς ποιεῖσθαι, εὖ ἔχειν τὴν γνώμην φήσας αὐτός τε μέγας ἤρθη καὶ ὑμᾶς ἦρεν: εἰ δὲ γόητά με ᾤετο, οὐδ' ἂν ξυνῆψέ μοι κοινωνίαν φροντίδων, οὐδὲ γὰρ τοιαῦτα ἥκων διελέγετο, οἷον: ἀνάγκασον τὰς Μοίρας ἢ τὸν Δία, τύραννον ἀποφῆναί με ἢ τεράτευσαι διοσημίας ὑπὲρ ἐμοῦ δείξας τὸν ἥλιον ἀνίσχοντα μὲν ἀπὸ τῆς ἑσπέρας, δυόμενον δέ, ὅθεν ἄρχεται. οὐ γὰρ ἄν μοι ἐπιτήδειος ἄρχειν ἔδοξεν ἢ ἐμὲ ἡγούμενος ἱκανὸν ταῦτα ἢ σοφίσμασι θηρεύων ἀρχήν, ἣν ἀρεταῖς ἔδει κατακτᾶσθαι. καὶ μὴν καὶ δημοσίᾳ διελέχθην ἐν ἱερῷ, γοήτων δὲ ξυνουσίαι φεύγουσι μὲν ἱερὰ θεῶν, ἐχθρὰ γὰρ τοῖς περὶ τὴν τέχνην, νύκτα δὲ καὶ πᾶν, ὅ τι ἀφεγγές, αὑτῶν προβαλλόμενοι οὐ ξυγχωροῦσι τοῖς ἀνοήτοις οὐδὲ ὀφθαλμοὺς ἔχειν οὔτε ὦτα. διελέχθη μοι καὶ ἰδίᾳ μέν, παρετύγχανον δὲ ὅμως Εὐφράτης καὶ Δίων, ὁ μὲν πολεμιώτατά μοι ἔχων, ὁ δ' οἰκειότατα, Δίωνα γὰρ μὴ παυσαίμην γράφων ἐν φίλοις. τίς ἂν οὖν ἐπ' ἀνδρῶν σοφῶν ἢ μεταποιουμένων γε σοφίας ἐς γόητας ἔλθοι λόγους; τίς δ' οὐκ ἂν παραπλησίως φυλάξαιτο καὶ ἐν φίλοις καὶ ἐν ἐχθροῖς κακὸς φαίνεσθαι; καὶ οἱ λόγοι ἦσαν ἐναντιούμενοι τοῖς γόησι: σὺ μὲν γὰρ ἴσως τὸν πατέρα ἡγῇ τὸν σεαυτοῦ βασιλείας ἐρῶντα γόησι μᾶλλον ἢ ἑαυτῷ πιστεῦσαι καὶ ἀνάγκην ἐπὶ τοὺς θεούς, ἵνα τούτου τύχοι, παρ' ἐμοῦ εὑρέσθαι, ὁ δὲ τοῦτο μὲν καὶ πρὶν ἐς Αἴγυπτον ἥκειν ἔχειν ᾤετο, μετὰ ταῦτα δ' ὑπὲρ μειζόνων ἐμοὶ διελέγετο, ὑπὲρ νόμων καὶ ὑπὲρ πλούτου δικαίου θεοί τε ὡς θεραπευτέοι καὶ ὁπόσα παρ' αὐτῶν ἀγαθὰ τοῖς κατὰ τοὺς νόμους ἄρχουσι, μαθεῖν ἤρα: οἷς πᾶσιν ἐναντίον χρῆμα οἱ γόητες, εἰ γὰρ ἰσχύοι ταῦτα, οὐκ ἔσται ἡ τέχνη. προσήκει δέ, ὦ βασιλεῦ, κἀκεῖνα ἐπεσκέφθαι: τέχναι ὁπόσαι κατ' ἀνθρώπους εἰσί, πράττουσι μὲν ἄλλο ἄλλη, πᾶσαι δ' ὑπὲρ χρημάτων, αἱ μὲν σμικρῶν, αἱ δ' αὖ μεγάλων, αἱ δ' ἀφ' ὧν θρέψονται, καὶ οὐχ αἱ βάναυσοι μόνον, ἀλλὰ καὶ τῶν ἄλλων τεχνῶν σοφαί τε ὁμοίως καὶ ὑπόσοφοι πλὴν ἀληθοῦς φιλοσοφίας. καλῶ δὲ σοφὰς μὲν ποιητικὴν μουσικὴν ἀστρονομίαν σοφιστὰς καὶ τῶν ῥητόρων τοὺς μὴ ἀγοραίους, ὑποσόφους δὲ ζωγραφίαν πλαστικὴν ἀγαλματοποιοὺς κυβερνήτας γεωργούς, ἢν ταῖς ὥραις ἕπωνται, καὶ γὰρ αἵδε αἱ τέχναι σοφίας οὐ πολὺ λείπονται. ἔστι ̔δέ' τι, ὦ βασιλεῦ, ψευδόσοφοί τε καὶ ἀγείροντες, ὃ μὴ μαντικὴν ὑπολάβῃς, πολλοῦ μὲν γὰρ ἀξία, ἢν ἀληθεύῃ, εἰ δ' ἐστὶ τέχνη, οὔπω οἶδα, ἀλλὰ τοὺς γόητας ψευδοσόφους φημί: τὰ γὰρ οὐκ ὄντα εἶναι καὶ τὰ ὄντα ἀπιστεῖσθαι, πάντα ταῦτα προστίθημι τῇ τῶν ἐξαπατωμένων δόξῃ, τὸ γὰρ σοφὸν τῆς τέχνης ἐπὶ τῇ τῶν ἐξαπατωμένων τε καὶ θυομένων ἀνοίᾳ κεῖται, ἡ δὲ τέχνη φιλοχρήματοι γὰρ πάντες, ἃ γὰρ κομψεύονται, ταῦθ' ὑπὲρ μισθοῦ σφισιν εὕρηται, μαστεύουσι δ' ὑπερβολὰς χρημάτων ὑπαγόμενοι τοὺς ὁτουδὴ ἐρῶντας ὡς ἱκανοὶ πάντα. τίνα οὖν, ὦ βασιλεῦ, πλοῦτον περὶ ἡμᾶς ἰδὼν ψευδοσοφίαν ἐπιτηδεύειν με οἴει, καὶ ταῦτα τοῦ σοῦ πατρὸς κρείττω με ἡγουμένου χρημάτων; ὅτι δ' ἀληθῆ λέγω, ποῦ μοι ἡ ἐπιστολὴ τοῦ γενναίου τε καὶ θείου ἀνδρός; ὅς με ἐν αὐτῇ ᾅδει τά τε ἄλλα καὶ τὸ πένεσθαι.” αὐτοκράτωρ Οὐεσπασιανὸς ̓Απολλωνίῳ φιλοσόφῳ χαίρειν. “εἰ πάντες, ̓Απολλώνιε, κατὰ ταὐτά σοι φιλοσοφεῖν ἤθελον, σφόδρα ἂν εὐδαιμόνως ἔπραττε φιλοσοφία τε καὶ πενία: φιλοσοφία μὲν ἀδεκάστως ἔχουσα, πενία δὲ αὐθαιρέτως. ἔρρωσο.” “Ταῦθ' ὁ πατὴρ ὁ σὸς ὑπὲρ ἐμοῦ ἀπολογείσθω, φιλοσοφίας μὲν τὸ ἀδέκαστον, πενίας δὲ τὸ αὐθαίρετον ἐμοὶ ὁριζόμενος, ἐμέμνητο γάρ που καὶ τῶν κατὰ τὴν Αἴγυπτον:, ὅτ' Εὐφράτης μὲν καὶ πολλοὶ τῶν προσποιουμένων φιλοσοφεῖν προσιόντες αὐτῷ χρήματα οὐδ' ἀφανῶς ᾔτουν, ἐγὼ δ' οὐ μόνον οὐ προσῄειν ὑπὲρ χρημάτων, ἀλλὰ κἀκείνους ἐώθουν ὡς οὐχ ὑγιαίνοντας, διεβεβλήμην δὲ πρὸς χρήματα μειράκιον ὢν ἔτι: τὰ γοῦν πατρῷα, λαμπρὰ δ' ἦν οὐσία ταῦτα, μιᾶς μόνης ἰδὼν ἡμέρας ἀδελφοῖς τε τοῖς ἐμαυτοῦ ἀφῆκα καὶ φίλοις καὶ τῶν ξυγγενῶν τοῖς πένησι μελετῶν που ἀφ' ̔Εστίας τὸ μηδενὸς δεῖσθαι, ἐάσθω δὲ Βαβυλὼν καὶ ̓Ινδῶν τὰ ὑπὲρ Καύκασόν τε καὶ ποταμὸν ̔́Υφασιν, δι' ὧν ἐπορευόμην ἐμαυτῷ ὅμοιος: ἀλλὰ τῶν γε ἐνταῦθα καὶ τοῦ μὴ πρὸς ἀργύριον βλέπειν ποιοῦμαι μάρτυρα τὸν Αἰγύπτιον τοῦτον: δεινὰ γὰρ πεπρᾶχθαί τε μοι καὶ βεβουλεῦσθαι φήσας οὔθ' ὁπόσων χρημάτων ἐπανούργουν ταῦτα, εἴρηκεν, οὔθ' ὅ τι ἐνθυμηθεὶς κέρδος, ἀλλ' οὕτως ἀνόητος αὐτῷ δοκῶ τις, ὡς γοητεύειν μέν, ἃ δ' ὑπὲρ πολλῶν ἕτεροι χρημάτων, αὐτὸς ἀδικεῖν οὐδ' ἐπὶ χρήμασιν, ἀγοράν, οἶμαι, προκηρύττων τοιαύτην: ἴτε, ὦ ἀνόητοι, γοητεύω γὰρ, καὶ οὐδ' ὑπὲρ χρημάτων, ἀλλὰ προῖκα, κερδανεῖτε δὲ ὑμεῖς μὲν τὸ ἀπελθεῖν ἕκαστος ἔχων, ὅτου ἐρᾷ, ἐγὼ δὲ κινδύνους καὶ γραφάς. ἀλλ' ἵνα μὴ ἐς ἀνοήτους ἴωμεν λόγους, ἐρώμεθα τὸν κατήγορον, ὑπὲρ ὅτου χρὴ λέγειν πρώτου. καίτοι τί χρὴ ἐρωτᾶν; διῆλθε γὰρ ὑπὲρ τῆς στολῆς τὰς ἀρχὰς τοῦ λόγου, καί, νὴ Δί', ὧν σιτοῦμαί τε καὶ οὐ σιτοῦμαι. ἀπολογοῦ δὴ ὑπὲρ τούτων, θεῖε Πυθαγόρα, κρινόμεθα γὰρ ὑπὲρ ὧν σὺ μὲν εὗρες, ἐγὼ δὲ ἐπαινῶ. ἀνθρώποις ἡ γῆ φύει, βασιλεῦ, πάντα, καὶ σπονδὰς ἄγειν πρὸς τὰ ζῷα βουλομένοις δεῖ οὐδενός, τὰ μὲν γὰρ δρέπονται αὐτῆς, τὰ δ' ἀροῦνται κουροτροφούσης, ὡς ταῖς ὥραις ἔοικεν, οἱ δ' ὥσπερ ἀνήκοοι τῆς γῆς μάχαιραν ἐπ' αὐτὰ ἔθηξαν ὑπὲρ ἐσθῆτός τε καὶ βρώσεως. ̓Ινδοὶ τοίνυν Βραχμᾶνες αὐτοί τε οὐκ ἐπῄνουν ταῦτα καὶ τοὺς Γυμνοὺς Αἰγυπτίων ἐδίδασκον μὴ ἐπαινεῖν αὐτά: ἔνθεν Πυθαγόρας ἑλών, ̔Ελλήνων δὲ πρῶτος ἐπέμιξεν Αἰγυπτίοις, τὰ μὲν ἔμψυχα τῇ γῇ ἀνῆκεν, ἃ δ' αὐτὴ φύει, ἀκήρατα εἶναι φάσκων ἐσιτεῖτο, ἐπιτήδεια γὰρ σῶμα καὶ νοῦν τρέφειν, ἐσθῆτά τε, ἣν ἀπὸ θνησειδίων οἱ πολλοὶ φοροῦσιν, οὐ καθαρὰν εἶναι φήσας λίνον ἠμπίσχετο καὶ τὸ ὑπόδημα κατὰ τὸν αὐτὸν λόγον βύβλου ἐπλέξατο, ἀπέλαυσέ τε τοῦ καθαρὸς εἶναι πολλὰ μέν, πρῶτον δὲ τὸ τῆς ἑαυτοῦ ψυχῆς αἰσθέσθαι: γενόμενος γὰρ κατὰ τοὺς χρόνους, οὓς ὑπὲρ τῆς ̔Ελένης ἡ Τροία ἐμάχετο, καὶ τῶν τοῦ Πάνθου παίδων κάλλιστος ὢν καὶ κάλλιστα ἐσταλμένος ἀπέθανε μὲν οὕτω νέος, ὡς καὶ ̔Ομήρῳ παρασχεῖν θρῆνον, παρελθὼν δ' ἐς πλείω σώματα κατὰ τὸν ̓Αδραστείας θεσμόν, ὃν ψυχὴ ἐναλλάττει, πάλιν ἐπανῆλθεν ἐς ἀνθρώπου εἶδος καὶ Μνησαρχίδῃ ἐτέχθη τῷ Σαμίῳ σοφὸς ἐκ βαρβάρου καὶ ̓́Ιων ἐκ Τρωὸς καὶ οὕτω τι ἀθάνατος, ὡς μηδ' ὅτι Εὔφορβος ἦν ἐκλελῆσθαι. τὸν μὲν δὴ πρόγονον τῆς ἐμαυτοῦ σοφίας εἴρηκα καὶ τὸ μὴ αὐτὸς εὑρών, κληρονομήσας δὲ ἑτέρου ταῦτ' ἔχειν. κἀγὼ μὲν οὐ κρίνω τοὺς τρυφῶντας ὑπὲρ τοῦ φοινικίου ὄρνιθος, οὐδ' ὑπὲρ τοῦ ἐκ Φάσιδος ἢ Παιόνων, οὓς πιαίνουσιν ἐς τὰς αὑτῶν δαῖτας οἱ τῇ γαστρὶ χαριζόμενοι πάντα, οὐδ' ἐγραψάμην πω οὐδένα ὑπὲρ τῶν ἰχθύων, οὓς ὠνοῦνται πλείονος ἢ τοὺς κοππατίας ποτὲ οἱ λαμπροί, οὐδ' ἁλουργίδος ἐβάσκηνα οὐδενί, οὐδὲ Παμφύλου τινὸς ἢ μαλακῆς ἐσθῆτος, ἀσφοδέλου δέ, ὦ θεοί, καὶ τραγημάτων καὶ καθαρᾶς ὀψοφαγίας γραφὴν φεύγω, καὶ οὐδὲ ἡ ἐσθὴς ἄσυλος, ἀλλὰ κἀκείνην λωποδυτεῖ με ὁ κατήγορος ὡς πολλοῦ ἀξίαν τοῖς γόησι. καίτοι ἀφελόντι τὸν ὑπὲρ ἐμψύχων τε καὶ ἀψύχων λόγον, δι' ὧν καθαρός τις ἢ μὴ δοκεῖ, τί βελτίων ἡ ὀθόνη τοῦ ἐρίου; τὸ μέν γε πρᾳοτάτου ζῴου ἐπέχθη καὶ σπουδαζομένου θεοῖς, οἳ μὴ ἀπαξιοῦσι τὸ ποιμαίνειν καί, νὴ Δί', ἠξίωσάν ποτε αὐτὸ καὶ χρυσοῦ εἴδους ἢ θεοὶ ἢ λόγοι. λίνον δὲ σπείρεται μέν, ὡς ἔτυχε, χρυσοῦ δὲ οὐδεὶς ἐπ' αὐτῷ λόγος, ἀλλ' ὅμως, ἐπειδὴ μὴ ἀπ' ἐμψύχου ἐδρέφθη, καθαρὸν μὲν ̓Ινδοῖς δοκεῖ, καθαρὸν δὲ Αἰγυπτίοις, ἐμοὶ δὲ καὶ Πυθαγόρᾳ διὰ τοῦτο σχῆμα γέγονε διαλεγομένοις εὐχομένοις θύουσι. καθαρὸν δὲ καὶ τὸ ἐννυχεύειν ὑπ' αὐτῷ, καὶ γὰρ τὰ ὀνείρατα τοῖς, ὡς ἐγώ, διαιτωμένοις ἐτυμωτέρας τὰς αὑτῶν φήμας ἄγει. ἀπολογώμεθα καὶ ὑπὲρ τῆς οὔσης ποτὲ ἡμῖν κόμης, ἐπειδή τις γραφὴ καὶ αὐχμοῦ εὕρηται, κρινέτω δὲ μὴ ὁ Αἰγύπτιος, ἀλλὰ τὰ ξανθὰ καὶ διεκτενισμένα μειράκια, τοὺς ἐραστὰς ἐξαψάμενα καὶ τὰς ἑταίρας, ἐφ' ἃς κωμάζει, καὶ ἑαυτὰ μὲν εὐδαίμονα ἡγείσθω καὶ ζηλωτὰ τῆς κόμης καὶ τοῦ λειβομένου ἀπ' αὐτῆς μύρου, ἐμὲ δὲ ἀναφροδισίαν πᾶσαν καὶ ἐραστὴν τοῦ μὴ ἐρᾶν. εἰρήσεται γὰρ πρὸς αὐτά: ὦ κακοδαίμονες, μὴ συκοφαντεῖτε τὸ Δωριέων εὕρεμα, τὸ γὰρ κομᾶν ἐκ Λακεδαιμονίων ἥκει κατὰ ̔τοὺς' χρόνους ἐπιτηδευθὲν αὐτοῖς, ἐς οὓς μαχιμώτατα αὑτῶν εἶχον, καὶ βασιλεὺς τῆς Σπάρτης Λεωνίδας ἐγένετο κομῶν ὑπὲρ ἀνδρείας καὶ τοῦ σεμνὸς μὲν φίλοις, φοβερὸς δὲ ἐχθροῖς φαίνεσθαι: ταῦτά τοι καὶ ἡ Σπάρτη ἐπ' αὐτῷ κομᾷ μεῖον οὐδὲν ἢ ἐπὶ Λυκούργῳ τε καὶ ̓Ιφίτῳ. σοφοῦ δὲ ἀνδρὸς κόμης φειδέσθω σίδηρος, οὐ γὰρ θεμιτὸν ἐπάγειν αὐτόν, οὗ πᾶσαι μὲν αἰσθητηρίων πηγαί, πᾶσαι δ' ὀμφαί, ὅθεν εὐχαί τε ἀναφαίνονται καὶ σοφίας ἑρμηνεὺς λόγος. ̓Εμπεδοκλῆς μὲν γὰρ καὶ στρόφιον τῶν ἁλουργοτάτων περὶ αὐτὴν ἁρμόσας ἐσόβει περὶ τὰς τῶν ̔Ελλήνων ἀγυιὰς ὕμνους ξυντιθείς, ὡς θεὸς ἐξ ἀνθρώπου ἔσοιτο, ἐγὼ δὲ ἠμελημένῃ κόμῃ χρώμενος καὶ οὔπω τοιῶνδε ὕμνων ἐπ' αὐτῇ δεηθεὶς ἐς γραφὰς ἄγομαι καὶ δικαστήρια. καὶ τί φῶ τὸν ̓Εμπεδοκλέα; πότερ' ἑαυτὸν ἢ τὴν τῶν ἐπ' αὐτοῦ ἀνθρώπων εὐδαιμονίαν ᾅδειν, παρ' οἷς οὐκ ἐσυκοφαντεῖτο ταῦτα; μὴ πλείω διαλεγώμεθα ὑπὲρ τῆς κόμης, ἐτμήθη γὰρ καὶ προὔλαβε τὴν κατηγορίαν ὁ φθόνος, δι' ὃν ὑπὲρ τῆς ἑτέρας αἰτίας χρὴ ἀπολογεῖσθαι χαλεπῆς οὔσης, καὶ οἵας, ὦ βασιλεῦ, μὴ σοὶ μόνον, ἀλλὰ καὶ τῷ Διὶ παρασχεῖν φόβον: φησὶ γὰρ τοὺς ἀνθρώπους θεὸν ἡγεῖσθαί με καὶ δημοσίᾳ τοῦτ' ἐκφέρειν ἐμβεβροντημένους ὑπ' ἐμοῦ: καίτοι καὶ πρὸ τῆς αἰτίας ἐκεῖνα διδάσκειν ἔδει, τί διαλεχθεὶς ἐγώ, τί δ' οὕτω θαυμάσιον εἰπὼν ἢ πράξας ὑπηγαγόμην τοὺς ἀνθρώπους προσεύχεσθαί μοι, οὔτε γάρ, ἐς ὅ τι ἢ ἐξ ὅτου μετέβαλον ἢ μεταβαλεῖ μοι ἡ ψυχή, διελέχθην ἐν ̔́Ελλησι, καίτοι γιγνώσκων, οὔτε δόξας περὶ ἐμαυτοῦ τοιαύτας ἀπέστειλα, οὔτ' ἐς λόγια καὶ χρησμῶν ᾠδὰς ἐξῆλθον, οἷα τῶν θεοκλυτούντων φορά, οὐδ' οἶδα πόλιν οὐδεμίαν, ἐν ᾗ ἔδοξε ξυνιόντας ̓Απολλωνίῳ θύειν. καίτοι πολλοῦ ἄξιος ἑκάστοις ἐγενόμην, ὁπόσα ἐδέοντό μου, ἐδέοντο δὲ τοιαῦτα: μὴ νοσεῖν οἱ νοσοῦντες, ὁσιώτεροι μύειν ὁσιώτεροι θύειν ὕβριν ἐκτετμῆσθαι νόμους ἐρρῶσθαι. μισθὸς δ' ἐμοὶ μὲν τούτων ὑπῆρχε τὸ βελτίους αὐτοὺς αὑτῶν φαίνεσθαι, σοὶ δὲ ἐχαριζόμην ταῦτα: ὥσπερ γὰρ οἱ τῶν βοῶν ἐπιστάται τὸ μὴ ἀτακτεῖν αὐτὰς χαρίζονται τοῖς κεκτημένοις τὰς βοῦς καὶ οἱ τῶν ποιμνίων ἐπιμεληταὶ πιαίνουσιν αὐτὰ ἐς τὸ τῶν πεπαμένων κέρδος νόσους τε ἀφαιροῦσι μελιττῶν οἱ νομεῖς αὐτῶν, ὡς μὴ ἀπόλοιτο τῷ δεσπότῃ τὸ σμῆνος, οὕτω που καὶ ἐγὼ τὰ πολιτικὰ παύων ἐλαττώματα σοὶ διωρθούμην τὰς πόλεις, ὥστ' εἰ καὶ θεὸν ἡγοῦντό με, σοὶ κέρδος ἡ ἀπάτη εἶχε, ξὺν προθυμίᾳ γάρ που ἠκροῶντό μου, δεδιότες πράττειν, ἃ μὴ δοκεῖ θεῷ. ἀλλ' οὐχὶ τοῦτο ᾤοντο, ὅτι δ' ἐστί τις ἀνθρώπῳ πρὸς θεὸν ξυγγένεια, δι' ἣν μόνον ζῴων θεοὺς οἶδε, φιλοσοφεῖ δὲ καὶ ὑπὲρ τῆς ἑαυτοῦ φύσεως καὶ ὅπη μετέχει τοῦ θείου. φησὶ μὲν οὖν καὶ τὸ εἶδος αὐτὸ θεῷ ἐοικέναι, ὡς ἀγαλματοποιία ἑρμηνεύει καὶ χρώματα, τάς τε ἀρετὰς θεόθεν ἥκειν ἐπ' αὐτὸν πέπεισται καὶ τοὺς μετέχοντας αὐτῶν ἀγχιθέους τε εἶναι καὶ θείους. διδασκάλους δὲ τῆς διανοίας ταύτης μὴ ̓Αθηναίους καλῶμεν, ἐπειδὴ τοὺς δικαίους καὶ τοὺς ̓Ολυμπίους καὶ τὰς τοιάσδε ἐπωνυμίας πρῶτοι ἔθεντο, θειοτέρας, ὡς τὸ εἰκός, οὔσας ἢ ἐπ' ἀνθρώπῳ κεῖσθαι, ἀλλὰ τὸν ̓Απόλλω τὸν ἐν τῇ Πυθοῖ: ἀφίκετο μὲν γὰρ ἐς τὸ ἱερὸν αὐτοῦ Λυκοῦργος ὁ ἐκ τῆς Σπάρτης ἄρτι γεγραμμένων αὐτῷ τῶν νόμων, οἷς ἡ Λακεδαίμων τέτακται, προσειπὼν δ' αὐτὸν ὁ ̓Απόλλων βασανίζει τὴν περὶ αὐτοῦ δόξαν, ἐν ἀρχῇ τοῦ χρησμοῦ φάσκων ἀπορεῖν, πότερα χρὴ θεὸν ἢ ἄνθρωπον καλεῖν, προϊὼν δὲ ἀποφαίνεται καὶ ψηφίζεται τὴν ἐπωνυμίαν ταύτην, ὡς ἀνδρὶ ἀγαθῷ. καὶ οὐδεὶς ἐπὶ τὸν Λυκοῦργον ἀγὼν ̔ἧκεν' ἢ κίνδυνος ἐκ τούτων παρὰ Λακεδαιμονίοις, ὡς ἀθανατίζοντα, ἐπεὶ μὴ ἐπέπληξε τῷ Πυθίῳ προσρηθεὶς τούτοις, ἀλλὰ ξυνετίθεντο τῷ μαντείῳ, πεπεισμένοι δήπου καὶ πρὸ τοῦ χρησμοῦ ταῦτα. τὰ δὲ ̓Ινδῶν καὶ Αἰγυπτίων ταῦτα: ̓Ινδοὺς Αἰγύπτιοι τὰ μὲν ἄλλα συκοφαντοῦσι καὶ διαβάλλουσιν αὐτῶν τὰς ἐπὶ τοῖς πράγμασι δόξας, τὸν δὲ λόγον, ὃς ἐς τὸν δημιουργὸν τῶν ὅλων εἴρηται, οὕτω τι ἐπαινοῦσιν, ὡς καὶ ἑτέρους διδάξασθαι ̓Ινδῶν ὄντα. ὁ λόγος δὲ τῆς μὲν τῶν ὅλων γενέσεώς τε καὶ οὐσίας θεὸν δημιουργὸν οἶδε, τοῦ δὲ ἐνθυμηθῆναι ταῦτα αἴτιον τὸ ἀγαθὸν εἶναι αὐτόν: ἐπεὶ τοίνυν ξυγγενῆ ταῦτα, ἔχομαι τοῦ λόγου καὶ φημὶ τοὺς ἀγαθοὺς τῶν ἀνθρώπων θεοῦ τι ἔχειν. κόσμος δὲ ὁ μὲν ἐπὶ θεῷ δημιουργῷ κείμενος τὰ ἐν οὐρανῷ νομιζέσθω καὶ τὰ ἐν θαλάττῃ καὶ γῇ πάντα, ὧν μετουσία ἴση ἀνθρώποις, πλὴν τύχης. ἔστι δέ τις καὶ ἐπ' ἀνδρὶ ἀγαθῷ κόσμος οὐχ ὑπερβάλλων τὰ σοφίας μέτρα, ὅν που καὶ αὐτός, ὦ βασιλεῦ, φήσεις ἀνδρὸς δεῖσθαι θεῷ εἰκασμένου: καὶ τί τὸ σχῆμα τοῦ κόσμου τοῦδε; αἱ ψυχαὶ ἀτακτοῦσαι μανικώτερον ἅπτονται παντὸς σχήματος, καὶ ἕωλοι μὲν αὐταῖς νόμοι, σωφροσύνη δ' οὐδαμοῦ, θεῶν δὲ τιμαὶ ἄτιμοι, λαλιᾶς δ' ἐρῶσι καὶ τρυφῆς, ἐξ ὧν ἀργία φύεται πονηρὰ ξύμβουλος ἔργου παντός. αἱ δὲ μεθύουσαι ψυχαὶ πηδῶσι μὲν ἐπὶ πολλά, τὸ δὲ σκίρτημα τοῦτο ἴσχει οὐδέν, οὐδ' εἰ πάντα πίνοιεν, ὁπόσα, ὥσπερ ὁ μανδραγόρας, ὑπνηλὰ ἐνομίσθη. ἀλλὰ δεῖ ἀνδρός, ὃς ἐπιμελήσεται τοῦ περὶ αὐτὰς κόσμου, θεὸς ὑπὸ σοφίας ἥκων. οὑτοσὶ γὰρ ἀπόχρη αὐτὰς ἐρώτων τε ἀπάγειν, ἐφ' οὓς ἀγριώτερον τῆς ξυνήθους ὁμιλίας ἐκφέρονται, καὶ φιλοχρηματίας, δι' ἣν οὔπω πᾶν ἔχειν φασίν, ἐπεὶ μὴ καὶ τὸ στόμα ὑπέχουσιν ἐπιρρέοντι τῷ πλούτῳ. φόνων γὰρ ἀνασχεῖν μὲν αὐτὰς μὴ προσάπτεσθαι οὐκ ἀδύνατον ἴσως ἀνδρὶ τοιούτῳ, ἀπονῖψαι δὲ οὔτε ἐμοὶ δυνατὸν οὔτε τῷ πάντων δημιουργῷ θεῷ: ἔστω, βασιλεῦ, κατηγορία καὶ ὑπὲρ τῆς ̓Εφέσου, ἐπειδὴ ἐσώθη, καὶ κρινέτω με ὁ Αἰγύπτιος, ὡς ἔστι πρόσφορον τῇ γραφῇ. ἔστι γὰρ δήπου ἡ κατηγορία τοιαύτη: περὶ Σκύθας ἢ Κελτούς, οἳ ποταμὸν ̓́Ιστρον ἢ ̔Ρῆνον οἰκοῦσι, πόλις ᾤκισται μείων οὐδὲν ̓Εφέσου τῆς ἐν ̓Ιωνίᾳ: ταύτην ὁρμητήριον βαρβάρων οὖσαν, οἳ μὴ ἀκροῶνταί σου, λοιμὸς μέν τις ἀπολεῖν ἔμελλεν, ̓Απολλώνιος δὲ ἰάσατο. ἔστι μὲν γάρ τις καὶ πρὸς ταῦτα ἀπολογία σοφῷ ἀνδρί, ἢν ὁ βασιλεὺς τὸ ἀντίξοον ὅπλοις, ἀλλὰ μὴ νόσοις αἱρεῖν βούληται, μὴ γὰρ ἐξαλειφθείη πόλις μηδεμία, μήτε σοί, βασιλεῦ, μήτε ἐμοί, μήτε ἴδοιμι πρὸς ἱεροῖς νόσον, δι' ἣν οἱ νοσοῦντες ἐν αὐτοῖς κείσονται. ἀλλὰ μὴ ἔστω ἐν σπουδῇ τὰ βαρβάρων, μηδὲ τάττωμεν αὐτοὺς ἐς τὸ ὑγιαῖνον πολεμιωτάτους ὄντας καὶ οὐκ ἐνσπόνδους τῷ περὶ ἡμᾶς γένει. τὴν δὲ ̓́Εφεσον τίς ἀφαιρήσεται τὸ σώζεσθαι βεβλημένην μὲν τὰς ἀρχὰς τοῦ γένους ἐκ τῆς καθαρωτάτης ̓Ατθίδος, ἐπιδεδωκυῖαν δὲ παρὰ πάσας, ὁπόσαι ̓Ιωνικαί τε καὶ Λύδιοι, προβεβηκυῖαν δὲ ἐπὶ τὴν θάλατταν διὰ τὸ ὑπερήκειν τῆς γῆς, ἐφ' ἧς ᾠκίσθη, μεστὴν δὲ φροντισμάτων οὖσαν φιλοσόφων τε καὶ ῥητορικῶν, ὑφ' ὧν ἡ πόλις οὐχ ἵππῳ, μυριάσι δὲ ἀνθρώπων ἰσχύει, σοφίαν ἐπαινοῦσα; τίς δ' ἂν σοφὸς ἐκλιπεῖν σοι δοκεῖ τὸν ὑπὲρ πόλεως τοιαύτης ἀγῶνα ἐνθυμηθεὶς μὲν Δημόκριτον ἐλευθερώσαντα λοιμοῦ ποτε ̓Αβδηρίτας, ἐννοήσας δὲ Σοφοκλέα τὸν ̓Αθηναῖον, ὃς λέγεται καὶ ἀνέμους θέλξαι τῆς ὥρας πέρα πνεύσαντας, ἀκηκοὼς δὲ τὰ ̓Εμπεδοκλέους, ὃς νεφέλης ἀνέσχε φορὰν ἐπ' ̓Ακραγαντίνους ῥαγείσης; ἐπικόπτει με ὁ κατήγορος: ἀκούεις γάρ που καὶ σύ, ὦ βασιλεῦ, καί φησιν, οὐκ ἐπειδὴ σωτηρίας αἴτιος ̓Εφεσίοις ἐγενόμην, γράφεσθαί με, ἀλλ' ἐπειδὴ προεῖπον ἐμπεσεῖσθαί σφισι τὴν νόσον, τουτὶ γὰρ ὑπὲρ σοφίαν εἶναι καὶ τερατῶδες, τῆς δ' ἐπὶ τοσόνδε ἀληθείας οὐκ ἂν ἐφικέσθαι με, εἰ μὴ γόης τε ἦν καὶ ἀπόρρητος. τί οὖν ἐνταῦθα ἐρεῖ Σωκράτης ὑπὲρ ὧν ἔφασκε τοῦ δαιμονίου μανθάνειν; τί δὲ Θαλῆς τε καὶ ̓Αναξαγόρας, τὼ ̓́Ιωνε, ὁ μὲν τὴν εὐφορίαν τὴν τῶν ἐλαιῶν, ὁ δὲ πολλὰ τῶν οὐρανίων παθῶν προειπόντε; ἦ γοητεύοντε προειπεῖν ταῦτα; καὶ μὴν καὶ ὑπήχθησαν οὗτοι δικαστηρίοις ἐφ' ἑτέραις αἰτίαις, καὶ οὐδαμοῦ τῶν αἰτιῶν εἴρηται γόητας εἶναι σφᾶς, ἐπειδὴ προγιγνώσκουσι. καταγέλαστον γὰρ τοῦτο ἐδόκει καὶ οὐδ' ἐν Θετταλίᾳ πιθανὸν κατ' ἀνδρῶν λέγεσθαι σοφῶν, οὗ τὰ γύναια κακῶς ἤκουεν ἐπὶ τῇ τῆς σελήνης ἕλξει. πόθεν οὖν τοῦ περὶ τὴν ̓́Εφεσον πάθους ᾐσθόμην; ἤκουσας μὲν καὶ τοῦ κατηγόρου εἰπόντος, ὅτι μὴ κατὰ τοὺς ἄλλους διαιτῶμαι, κἀμοὶ δὲ ὑπὲρ τῶν ἐμαυτοῦ σιτίων, ὡς λεπτὰ καὶ ἡδίω τῆς ἑτέρων συβάριδος, ἐν ἀρχῇ εἴρηται: τοῦτό μοι, ὦ βασιλεῦ, τὰς αἰσθήσεις ἐν αἰθρίᾳ τινὶ ἀπορρήτῳ φυλάττει κοὐκ ἐᾷ θολερὸν περὶ αὐτὰς οὐδὲν εἶναι, διορᾶν τε, ὥσπερ ἐν κατόπτρου αὐγῇ, πάντα γιγνόμενά τε καὶ ἐσόμενα. οὐ γὰρ περιμενεῖ γε ὁ σοφὸς τὴν γῆν ἀναθυμιῶσαν ἢ τὸν ἀέρα διεφθορότα, ἢν τὸ δεινὸν ἄνωθεν ῥέῃ, ἀλλὰ ξυνήσει αὐτῶν καὶ ἐπὶ θύραις ὄντων ὕστερον μὲν ἢ οἱ θεοί, θᾶττον δὲ ἢ οἱ πολλοί, θεοὶ μὲν γὰρ μελλόντων, ἄνθρωποι δὲ γιγνομένων, σοφοὶ δὲ προσιόντων αἰσθάνονται. λοιμῶν δ' αἰτίας ἰδίᾳ, βασιλεῦ, ἐρώτα, σοφώτεραι γὰρ ἢ ἐς τοὺς πολλοὺς λέγεσθαι: ἆρ' οὖν τὸ οὕτως διαιτᾶσθαι λεπτότητα μόνον ἐργάζεται τῶν αἰσθήσεων ἢ ἰσχὺν ἐπὶ τὰ μέγιστά τε καὶ θαυμασιώτατα; θεωρεῖν δ' ἔξεστιν, ὃ λέγω, καὶ ἀπ' ἄλλων μέν, οὐχ ἥκιστα δὲ κἀκ τῶν ἐν ̓Εφέσῳ περὶ τὴν νόσον ἐκείνην πραχθέντων: τὸ γὰρ τοῦ λοιμοῦ εἶδος, πτωχῷ δὲ γέροντι εἴκαστο, καὶ εἶδον καὶ ἰδὼν εἷλον, οὐ παύσας νόσον, ἀλλ' ἐξελών, ὅτῳ δ' εὐξάμενος, δηλοῖ τὸ ἱερόν, ὃ ἐν ̓Εφέσῳ ὑπὲρ τούτου ἱδρυσάμην, ̔Ηρακλέους μὲν γὰρ ̓Αποτροπαίου ἐστί, ξυνεργὸν δ' αὐτὸν εἱλόμην, ἐπειδὴ σοφός τε καὶ ἀνδρεῖος ὢν ἐκάθηρέ ποτε λοιμοῦ τὴν ̓͂Ηλιν τὰς ἀναθυμιάσεις ἀποκλύσας, ἃς παρεῖχεν ἡ γῆ κατ' Αὐγέαν τυραννεύοντα. τίς ἂν οὖν σοι, βασιλεῦ, δοκεῖ φιλοτιμούμενος γόης φαίνεσθαι θεῷ ἀναθεῖναι, ὃ αὐτὸς εἴργαστο; τίνας δ' ἂν κτήσασθαι θαυμαστὰς τῆς τέχνης θεῷ παρεὶς τὸ θαυμάζεσθαι; τίς δ' ἂν ̔Ηρακλεῖ εὔξασθαι γόης ὤν; τὰ γὰρ τοιαῦτα οἱ κακοδαίμονες βόθροις ἀνατιθέασι καὶ χθονίοις θεοῖς, ὧν τὸν ̔Ηρακλέα ἀποτακτέον, καθαρὸς γὰρ καὶ τοῖς ἀνθρώποις εὔνους. ηὐξάμην αὐτῷ καὶ ἐν Πελοποννήσῳ ποτέ, λαμίας γάρ τι φάσμα κἀκεῖ περὶ τὴν Κόρινθον ἤλυε σιτούμενον τῶν νέων τοὺς καλούς, καὶ ξυνήρατό μοι τοῦ ἀγῶνος οὐ θαυμασίων δεηθεὶς δώρων, ἀλλὰ μελιττούτης καὶ λιβανωτοῦ καὶ τοῦ ὑπὲρ σωτηρίας τι ἀνθρώπων ἐργάσασθαι, τουτὶ γὰρ καὶ κατὰ τὸν Εὐρυσθέα μισθὸν τῶν ἄθλων ἡγεῖτο. μὴ ἄχθου, βασιλεῦ, τὰ ̔Ηρακλέους ἀκούων: ἔμελε γὰρ αὐτοῦ τῇ ̓Αθηνᾷ, ἐπειδὴ χρηστὸς καὶ σωτήριος τοῖς ἀνθρώποις. ἀλλ' ἐπεὶ κελεύεις με ὑπὲρ τῆς θυσίας ἀπολογεῖσθαι, τουτὶ γὰρ καὶ τῇ χειρὶ ἐνδείκνυσαι, ἄκουε ἀπολογίας ἀληθοῦς: ἐγὼ γὰρ πάνθ' ὑπὲρ σωτηρίας τῶν ἀνθρώπων πράττων οὔπω ὑπὲρ αὐτῶν ἔθυσα, οὐδ' ἂν θύσαιμι οὐδέν, οὐδ' ἂν θίγοιμι ἱερῶν, ἐν οἷς αἷμα, οὐδ' ἂν εὐξαίμην ἐς μάχαιραν βλέπων ἢ θυσίαν, ἥν φησιν. οὐ Σκύθην με, ὦ βασιλεῦ, ᾕρηκας, οὐδ' ἐκ τῆς ἀμίκτου ποθέν, οὐδ' ἐπέμιξά πω Μασσαγέταις ἢ Ταύροις, ὡς κἀκείνους ἂν τοῦ τῆς θυσίας ἔθους μετέβαλον: ἀνοίας δ' ἂν ποῖ ἤλαυνον, ἵνα πλεῖστα μὲν ὑπὲρ μαντικῆς διαλεγόμενος καὶ ὅπη ἔρρωται ἢ μή, ἄριστα δ' ἀνθρώπων ᾐσθημένος, ὅτι τὰς αὑτῶν βουλὰς οἱ θεοὶ τοῖς ὁσίοις τε καὶ σοφοῖς ἀνδράσι καὶ μὴ μαντευομένοις φαίνουσι, μιαιφονίας ἅπτωμαι καὶ σπλάγχνων ἀθύτων ἐμοὶ καὶ ἀκαλλιερήτων; ἐφ' οἷς ἀπέλιπεν ἄν με καὶ ἡ τοῦ δαιμονίου ὀμφὴ μὴ καθαρὸν ὄντα. καὶ μὴν εἴ τις ἀφελὼν τὸ τῆς θυσίας μύσος ἐξετάζοι τὸν κατήγορον πρὸς ἃ μικρῷ πρόσθεν εἴρηκεν, ἀπαλλάττει με τῆς αἰτίας αὐτός, ὃν γάρ φησι προειπεῖν ̓Εφεσίοις τὴν νόσον θυσίας οὐδεμιᾶς δεηθέντα, τί σφαγίων ἐδεήθην ἂν ἐφ' ἃ καὶ μὴ θυσαμένῳ παρῆν εἰδέναι; μαντικῆς δὲ τί ἐδεόμην ὑπὲρ ὧν αὐτός τε ἐπεπείσμην καὶ ἕτερος; εἰ γὰρ ὑπὲρ Νερούα καὶ τῶν ἀμφ' αὐτὸν κρίνομαι, λέξω πάλιν, ἃ καὶ πρώην εἶπον, ἡνίκα ᾐτιῶ ταῦτα: Νερούαν γὰρ ἄξιον μὲν ἀρχῆς ἡγοῦμαι πάσης καὶ λόγου παντὸς ἐπ' εὐφημίαν ἥκοντος, ἀγωνιστὴν δὲ φροντίδων οὐ χρηστόν, καταλέλυται γὰρ τὸ σῶμα ὑπὸ τῆς νόσου, δι' ἣν καὶ ἡ γνώμη μεστὴ ἄσης καὶ οὐδὲ τὰ οἴκοι ἱκανή: σὲ γοῦν ἐπαινεῖ μὲν σώματος, ἐπαινεῖ δὲ γνώμης, εἰκὸς μὲν οἶμαί τι πράττων, προθυμοτέρα γὰρ ὄντως ἡ ἀνθρωπεία φύσις ἐπαινεῖν, ἃ μὴ αὐτὴ ἔρρωται. πέπονθε δέ τι καὶ πρὸς ἐμὲ χρηστὸν Νερούας, καὶ οὔτε γελάσαντά πω αὐτὸν ἐπ' ἐμοῦ οἶδα οὔτε εὐηθισάμενόν τι τῶν εἰωθότων ἐν φίλοις, ἀλλ' ὥσπερ τὰ μειράκια πρὸς τοὺς πατέρας τε καὶ διδασκάλους τοὺς αὑτῶν, εὐλαβῶς μὲν φθέγγεται τὸ ἐπ' ἐμοῦ πᾶν, ἐρυθριᾷ δὲ ἔτι, εἰδὼς δὲ τὸ ἐπιεικὲς ἐπαινοῦντά με οὕτω τι ἄγαν ἐπιτηδεύει αὐτό, ὡς κἀμοὶ ταπεινότερος τοῦ μετρίου φαίνεσθαι. πῶς οὖν πιθανὸν ἡγήσαιτο ἄν τις ἀρχῆς ἐπιθυμῆσαι Νερούαν ἀγαπῶντα, εἰ τῆς ἑαυτοῦ οἰκίας ἄρξοι, ἢ ὑπὲρ μεγάλων διαλέγεσθαί μοι τὸν μηδ' ὑπὲρ μικρῶν τεθαρρηκότα, ἢ ξυνάπτειν ἐμοὶ γνώμην ὑπὲρ ὧν μηδὲ πρὸς ἄλλον, εἰ τοὐμὸν ἐνεθυμήθη, ξυνῆψεν; ἢ πῶς ἔτ' ἐγὼ σοφὸς γνώμην ἑρμηνεύειν ἀνδρὸς μαντικῇ μὲν πιστεύων, ἀπιστῶν δὲ σοφίᾳ; τὸν δὲ ̓́Ορφιτον καὶ τὸν ̔Ροῦφον, τοὺς δικαίους μὲν καὶ σώφρονας, νωθροὺς δὲ ἄνδρας, ὡς εὖ οἶδα, εἰ μὲν ὡς τυραννησείοντας διαβεβλῆσθαί φασιν, οὐκ οἶδ' εἴτε τούτων πλέον διαμαρτάνουσιν, εἴτε Νερούα, εἰ δ' ὡς ξυμβούλω γεγονότε, πιθανώτερος ἀρχῇ ἐπιθέσθαι Νερούας, ἢ οἵδε ξυμβουλεῦσαι; ἀλλὰ μὴν τόν γε ὑπὲρ τούτων κρίνοντα κἀκεῖνα εἰκὸς ἦν ἐνθυμεῖσθαι, τί ἐβούλετό μοι τὸ ξυλλαμβάνειν τοῖς ἐπὶ νεώτερα ἥκουσι: χρήματα μὲν γὰρ οὔ φησι παρ' αὐτῶν γεγενῆσθαί μοι, οὐδὲ δώροις ἐπαρθέντα με ταῦτα εἰργάσθαι: σκεψώμεθα δέ, μὴ μεγάλων δεόμενος ἀνεβαλόμην τὰς παρ' αὐτῶν εὐεργεσίας ἐς ὃν ᾤοντο ἄρξειν χρόνον, ἐν ᾧ μεγάλα μὲν ἂν αἰτεῖν ὑπῆρξε, μειζόνων δ' ἀξιοῦσθαι: πῶς οὖν ταῦτα ἔσται δῆλα; ἐνθυμήθητι, βασιλεῦ, σεαυτὸν καὶ τοὺς ἔτι πρὸ σοῦ ἄρχοντας, ἀδελφὸν δήπου τὸν σεαυτοῦ καὶ πατέρα Νέρωνά τε, ἐφ' ὧν ἦρξαν, κατὰ τούτους γὰρ μάλιστα τοὺς βασιλέας βεβίωταί μοι ἐς τὸ φανερόν, τὸν ἄλλον χρόνον ̓Ινδοῖς φοιτῶντι. τούτων δὴ τῶν ὀκτὼ καὶ τριάκοντα ἐτῶν, τοσοῦτον γὰρ τὸ ἐς σὲ μῆκος, οὔτε ἐπὶ θύρας βασιλείους ἐφοίτησα πλὴν ἐν Αἰγύπτῳ τοῦ σοῦ πατρός, ἐπεὶ μήτε βασιλεύς πω ἐτύγχανεν ὢν ὡμολόγει τε δι' ἐμὲ ἥκειν, οὔτε ἀνελεύθερόν τι διελέχθην βασιλεῦσιν ἢ ὑπὲρ βασιλέων δήμοις οὔτ' ἐπιστολαῖς ἐλαμπρυνάμην ἢ γραφόντων ἐμοὶ βασιλέων ἢ αὐτὸς ἐνδεικνύμενος γράφειν, οὔθ' ὑπὲρ δωρεῶν κολακεύων βασιλέας ἐμαυτοῦ ἀπηνέχθην. εἰ γοῦν ἔροιό με πλουσίους ἐνθυμηθεὶς καὶ πένητας, ποτέρου τῶν ἐθνῶν τούτων ἐμαυτὸν γράφω, τῶν πλουσιωτάτων φήσω, τὸ γὰρ δεῖσθαι μηδενὸς ἐμοὶ Λυδία καὶ τὸ Πακτωλοῦ πᾶν. πῶς οὖν ἢ τὰς παρὰ τῶν οὔπω βασιλέων δωρεὰς ἀνεβαλλόμην ἐς ὃν ἄρξειν αὐτοὺς ᾤμην χρόνον ὁ μηδὲ τὰς παρ' ὑμῶν ἑλόμενος, οἷς βέβαιον ἡγούμην τὸ ἄρχειν, ἢ βασιλειῶν μεταβολὰς ἐπενόουν μηδὲ ταῖς καθεστηκυίαις ἐς τὸ τιμᾶσθαι χρώμενος; καὶ μὴν ὁπόσα γίγνεται φιλοσόφῳ ἀνδρὶ κολακεύοντι τοὺς δυνατούς, δηλοῖ τὰ Εὐφράτου: τούτῳ γὰρ ἐντεῦθεν τί λέγω χρήματα; πηγαὶ μὲν οὖν εἰσι πλούτου, κἀπὶ τῶν τραπεζῶν ἤδη διαλέγεται κάπηλος ὑποκάπηλος τελώνης ὀβολοστάτης πάντα γιγνόμενος τὰ πωλούμενά τε καὶ πωλοῦντα, ἐντετύπωται δ' ἀεὶ ταῖς τῶν δυνατῶν θύραις καὶ προσέστηκεν αὐταῖς πλείω καιρὸν ἢ οἱ θυρωροί, ἀπελήφθη δὲ καὶ ὑπὸ θυρωρῶν πολλάκις, ὥσπερ τῶν κυνῶν οἱ λίχνοι, δραχμὴν δὲ οὐδὲ φιλοσόφῳ ἀνδρὶ προέμενός ποτε ἐπιτειχίζει τὸν ἑαυτοῦ πλοῦτον ἑτέροις, τὸν Αἰγύπτιον τουτονὶ βόσκων χρήμασι καὶ ὀξύνων ἐπ' ἐμὲ γλῶτταν ἀξίαν ἐκτετμῆσθαι. Εὐφράτην μὲν δὴ καταλείπω σοί, σὺ γάρ, ἢν μὴ κόλακας ἐπαινῇς, εὑρήσεις τὸν ἄνθρωπον κακίω ὧν ἑρμηνεύω, τῆς δὲ λοιπῆς ἀπολογίας ἀκροῶ: τίς οὖν αὕτη καὶ ὑπὲρ τίνων; ᾔδετό τις, ὦ βασιλεῦ, παιδὸς ̓Αρκάδος ἐν τῇ κατηγορίᾳ θρῆνος, τετμῆσθαι μὲν αὐτὸν ὑπ' ἐμοῦ νύκτωρ, εἰ δ' ὄναρ φησίν, οὔπω οἶδα, εἶναι δὲ πατέρων τε ἀγαθῶν ὁ παῖς οὗτος καὶ τὸ εἶδος οἷοι ̓Αρκάδων οἱ ἐν αὐχμῷ καλοί. τοῦτόν φασιν ἱκετεύοντά τε καὶ ὀλοφυρόμενον ἀπεσφάχθαι κἀμὲ τὰς χεῖρας ἐς τὸ τοῦ παιδὸς αἷμα βάψαντα θεοῖς ὑπὲρ ἀληθείας εὔχεσθαι. μέχρι τούτων ἐμὲ κρίνουσιν, ὁ δὲ ἐφεξῆς λόγος τῶν θεῶν ἅπτεται, φασὶ γὰρ τοὺς θεοὺς ἀκοῦσαι μὲν ὧδέ μου εὐξαμένου, δοῦναι δὲ ἱερὰ εὔσημα καὶ μὴ ἀποκτεῖναι ἀσεβοῦντα. τὴν μὲν οὖν ἀκρόασιν, ὡς οὐ καθαρά, τί ἄν, ὦ βασιλεῦ, λέγοιμι; ἀλλ' ὑπὲρ ὧν γέ μοι ἀπολογητέα, τίς ὁ ̓Αρκὰς οὗτος; εἰ γὰρ μὴ ἀνώνυμος τὰ πατέρων, μηδ' ἀνδραποδώδης τὸ εἶδος, ὥρα σοι ἐρωτᾶν, τί μὲν ὄνομα τοῖς γειναμένοις αὐτόν, τίνος δὲ οἰκίας οὗτος, τίς δ' ἐθρέψατο αὐτὸν ἐν ̓Αρκαδίᾳ πόλις, τίνων δὲ βωμῶν ἀπαχθεὶς ἐνταῦθα ἐθύετο. οὐ λέγει ταῦτα καίτοι δεινὸς ὢν μὴ ἀληθεύειν. οὐκοῦν ὑπὲρ ἀνδραπόδου κρίνει με. ᾧ γὰρ μήτ' αὐτῷ ὄνομα μήθ' ὧν ἔφυ:, μὴ πόλις μὴ κλῆρός ἐστιν, οὐχί, ὦ θεοί, τοῦτον ἐν ἀνδραπόδοις χρὴ τάττειν; ἀνώνυμα γὰρ πάντα. τίς οὖν ὁ κάπηλος τοῦ ἀνδραπόδου; τίς ὁ πριάμενος αὐτὸ ἐξ ̓Αρκάδων; εἰ γὰρ τὸ γένος τούτων ἐπιτήδειον τῇ σφαττούσῃ μαντικῇ, πολλῶν μὲν χρημάτων εἰκὸς ἐωνῆσθαι τὸν παῖδα, πεπλευκέναι δέ τινα ἐς Πελοπόννησον, ἵν' ἐνθένδε ἡμῖν ἀναχθείη ὁ ̓Αρκάς, ἀνδράποδα μὲν γὰρ Ποντικὰ ἢ Λύδια ἢ ἐκ Φρυγῶν πρίαιτ' ἂν κἀνταῦθά τις, ὧν γε καὶ ἀγέλαις ἐντυχεῖν ἐστιν ἅμα φοιτώσαις δεῦρο, ταυτὶ γὰρ τὰ ἔθνη καὶ ὁπόσα βαρβάρων, πάντα τὸν χρόνον ἑτέρων ἀκροώμενοι οὔπω τὸ δουλεύειν αἰσχρὸν ἡγοῦνται: Φρυξὶ γοῦν ἐπιχώριον καὶ ἀποδίδοσθαι τοὺς αὑτῶν καὶ ἀνδραποδισθέντων μὴ ἐπιστρέφεσθαι, ̔́Ελληνες δὲ ἐλευθερίας ἐρασταὶ ἔτι καὶ οὐδὲ δοῦλον ἀνὴρ ̔́Ελλην πέρα ὅρων ἀποδώσεται, ὅθεν οὐδὲ ἀνδραποδισταῖς οὔτε ἀνδραπόδων καπήλοις ἐς αὐτοὺς παριτητέα, ἐς δὲ ̓Αρκαδίαν καὶ μᾶλλον, πρὸς γὰρ τῷ παρὰ πάντας ἐλευθεριάζειν ̔́Ελληνας δέονται καὶ ὄχλου δούλων. ἔστι δὲ πολυλήιος ̔καὶ ποώδης' ἡ ̓Αρκαδία καὶ ὑλώδης οὐ τὰ μετέωρα μόνον, ἀλλὰ καὶ τὰ ἐν ποσὶ πάντα. δεῖ δὴ αὐτοῖς πολλῶν μὲν γεωργῶν, πολλῶν δὲ αἰπόλων συφορβῶν τε καὶ ποιμένων καὶ βουκόλων τῶν μὲν ἐπὶ βουσί, τῶν δ' ἐφ' ἵπποις, δρυτόμων τε δεῖται πολλῶν ἡ χώρα καὶ τοῦτο ἐκ παίδων γυμνάζονται. εἰ δὲ καὶ μὴ τοιάδε ἦν τὰ τῶν ̓Αρκάδων, ἀλλ' εἶχον, ὥσπερ ἕτεροι, προσαποδίδοσθαι τοὺς αὑτῶν δούλους, τί τῇ θρυλουμένῃ σοφίᾳ ξυνεβάλλετο τὸ ἐξ ̓Αρκαδίας εἶναι τὸν σφαττόμενον; οὐδὲ γὰρ σοφώτατοι τῶν ̔Ελλήνων ̓Αρκάδες, ἵν' ἑτέρου τι ἀνθρώπου πλέον περὶ τὰ λογικὰ τῶν σπλάγχνων φαίνωσιν, ἀλλὰ ἀγροικότατοι ἀνθρώπων εἰσὶ καὶ συώδεις τά τε ἄλλα καὶ τὸ γαστρίζεθαι τῶν δρυῶν. ῥητορικώτερον ἴσως ἀπολελόγημαι τοὐμοῦ τρόπου, τὰ τῶν ̓Αρκάδων ἀφερμηνεύων ἤθη καὶ παριὼν ἐς Πελοπόννησον τῷ λόγῳ. ἡ γὰρ ἐμοὶ προσήκουσα ἀπολογία τίς; οὐκ ἔθυσα οὐ θύω οὐ θιγγάνω αἵματος, οὐδ' εἰ βώμιον αὐτὸ εἴη, Πυθαγόρας τε γὰρ ὧδε ἐγίγνωσκεν οἵ τε ἀπ' αὐτοῦ παραπλησίως, καὶ κατ' Αἴγυπτον δὲ οἱ Γυμνοὶ καὶ ̓Ινδῶν οἱ σοφοί, παρ' ὧν καὶ τοῖς ἀμφὶ Πυθαγόραν αἱ τῆς σοφίας ἀρχαὶ ἐφοίτησαν. κατὰ ταῦτα θύοντες οὐ δοκοῦσιν ἀδικεῖν τοῖς θεοῖς, ἀλλὰ γηράσκειν τε αὐτοῖς ξυγχωροῦσιν ἀρτίοις τὰ σώματα καὶ ἀνόσοις, καὶ σοφωτέροις ἀεὶ δοκεῖν μὴ τυραννεύεσθαι μηδενὸς δεῖσθαι. καὶ οὐκ ἀπεικός, οἶμαι, ἀγαθῶν δεῖσθαι σφᾶς ὑπὲρ καθαρῶν θυμάτων. δοκῶ γάρ μοι καὶ τοὺς θεοὺς τὸν αὐτὸν ἐμοὶ νοῦν ὑπὲρ θυσιῶν ἔχοντας τὰ λιβανοφόρα τῆς γῆς ἐν καθαρῷ τῆς οἰκουμένης ἐκφυτεύειν, ἵν' ἀπ' αὐτῶν θύοιμεν μὴ σιδηροφοροῦντες ἐν ἱεροῖς, μηδ' αἷμα ἐς βωμοὺς ῥαίνοντες. ἐγὼ δ', ὡς ἔοικεν, ἐμαυτοῦ καὶ τῶν θεῶν ἐκλαθόμενος ἔθυον τρόπον, ὃν μήτ' αὐτὸς εἴωθα μήτε τις ἀνθρώπων θύοι. ἀπαλλαττέτω με τῆς αἰτίας καὶ ὁ καιρός, ὃν εἴρηκεν ὁ κατήγορος: τὴν γὰρ ἡμέραν ἐκείνην, ἐν ᾗ ταῦτα εἰργάσθαι μοί φησιν, εἰ μὲν ἐγενόμην ἐν ἀγρῷ, ἔθυσα, εἰ δὲ ἔθυσα, καὶ ἔφαγον. εἶτά με, ὦ βασιλεῦ, θαμινὰ ἐρωτᾷς, εἰ μὴ ἐπεχωρίαζον τῇ ̔Ρώμῃ τότε; καὶ σύ, βέλτιστε βασιλέων, ἐπεχωρίαζες, ἀλλ' οὐκ ἂν εἴποις θῦσαι τοιαῦτα, καὶ ὁ συκοφάντης, ἀλλ' οὐχ ὁμολογήσει τὰ τῶν ἀνδροφόνων πράττειν, εἰ κατὰ τὴν ̔Ρώμην διῃτᾶτο, καὶ μυριάδες ἀνθρώπων, ἃς βέλτιον ξενηλατεῖν ἢ ὑπάγειν γραφαῖς, ἐν αἷς τεκμήριον ἀδικημάτων ἔσται τὸ ἐνταῦθα εἶναι. καίτοι τὸ ἐς τὴν ̔Ρώμην ἥκειν καὶ παραιτεῖται τάχα τῆς τοῦ νεώτερα πράττειν δοκεῖν αἰτίας, τὸ γὰρ ἐν πόλει ζῆν, ἐν ᾗ πάντες μὲν ὀφθαλμοί, πᾶσα δὲ ἀκρόασις ὄντων τε καὶ οὐκ ὄντων, οὐ ξυγχωρεῖ νεωτέρων ἅπτεσθαι τοῖς γε μὴ λίαν θανατῶσι, τοὺς δ' εὐλαβεστέρους τε καὶ σώφρονας βραδέως ἄγει καὶ ἐφ' ἃ ἔξεστι. τί οὖν, ὦ συκοφάντα, κατὰ τὴν νύκτα ἐκείνην ἔπραττον; εἰ μὲν ὡς σεαυτὸν ἐρωτᾷς, ἐπειδὴ καὶ σὺ ἐρωτᾶν ἥκεις, ἀγῶνας ἡτοίμαζον καὶ κατηγορίας ἐπ' ἄνδρας χρηστοὺς καὶ ἀπολέσαι τοὺς οὐκ ἀδικοῦντας καὶ πεῖσαι τὸν βασιλέα μὴ ἀληθῆ λέγων, ἵν' ἐγὼ μὲν εὐδοκιμοίην, μιαίνοιτο δὲ οὗτος, εἰ δ' ὡς φιλοσόφου πυνθάνῃ, τὸν Δημοκρίτου ἐπῄνουν γέλωτα, ὃν ἐς πάντα τὰ τῶν ἀνθρώπων γελᾷ, εἰ δ' ὡς ἐμοῦ, Φιλίσκος ὁ Μηλιεὺς ἐτῶν ξυμφιλοσοφήσας ἐμοὶ τεττάρων ἐνόσει τότε, καὶ παρ' αὐτῷ ἀπεκάθευδον οὕτω διακειμένῳ χαλεπῶς, ὡς καὶ ἀποθανεῖν ὑπὸ τῆς νόσου. καίτοι πολλὰς ἂν ηὐξάμην ἴυγγας ὑπὲρ τῆς ἐκείνου ψυχῆς γενέσθαι μοι, καί, νὴ Δί', εἴ τινες ̓Ορφέως εἰσὶν ὑπὲρ τῶν ἀποθανόντων μελῳδίαι, μηδ' ἐκείνας ἀγνοῆσαι, καὶ γὰρ ἄν μοι δοκῶ καὶ ὑπὸ τὴν γῆν πορευθῆναι δἰ αὐτόν, εἰ ἐφικτὰ ἦν ταῦτα: οὕτω με ἀνήρτητο πᾶσιν οἷς φιλοσόφως τε καὶ κατὰ τὸν ἐμὸν νοῦν ἔπραττε. ταῦτ' ἔστι μέν σοι, βασιλεῦ, καὶ Τελεσίνου ἀκοῦσαι τοῦ ὑπάτου, παρῆν γὰρ κἀκεῖνος τῷ Μηλιεῖ, θεραπεύων αὐτὸν νύκτωρ, ὁπόσα ἐγώ. εἰ δὲ Τελεσίνῳ ἀπιστεῖς, ἐπειδὴ τῶν φιλοσοφούντων ἐστί, καλῶ τοὺς ἰατροὺς μάρτυρας, εἰσὶ δ' οὗτοι Σέλευκός τε ὁ ἐκ Κυζίκου καὶ Στρατοκλῆς ὁ Σιδώνιος: τούτους ἐρώτα, εἰ ἀληθῆ λέγω: καὶ μαθηταὶ δ' αὐτοῖς ὑπὲρ τοὺς τριάκοντα εἵποντο, τῶν αὐτῶν δήπου μάρτυρες, τὸ γὰρ προκαλεῖσθαι δεῦρο τοὺς τῷ Φιλίσκῳ προσήκοντας ἀναβολὰς ἴσως ἡγήσῃ τῆς δίκης, ἐπειδὴ αὐτίκα τῆς ̔Ρώμης ἀπῆραν ἐς τὰ Μηλιέων ἤθη κατὰ ὁσίαν τοῦ νεκροῦ. ἴτε, ὦ μάρτυρες, καὶ γὰρ δὴ καὶ παρήγγελται ὑμῖν ὑπὲρ τούτου: ΜΑΡΤΥΡΕ*ς. παρ' ὅσον μὲν τοίνυν τῆς ἀληθείας ἡ γραφὴ ξυνετέθη, δηλοῖ σαφῶς ἡ μαρτυρία τῶν ἀνδρῶν, οὐ γὰρ ἐν προαστείοις, ἀλλ' ἐν ἄστει, οὐκ ἔξω τείχους, ἀλλ' ἐπ' οἰκίας, οὐδὲ παρὰ Νερούᾳ, παρὰ Φιλίσκῳ δέ, οὐδὲ ἀποσφάττων, ἀλλ' ὑπὲρ ψυχῆς εὐχόμενος, οὐδ' ὑπὲρ βασιλείας, ἀλλ' ὑπὲρ φιλοσοφίας, οὐδ' ἀντὶ σοῦ χειροτονῶν νεώτερον, ἀλλ' ἄνδρα σώζων ἐμαυτῷ ὅμοιον. τί οὖν ὁ ̓Αρκὰς ἐνταῦθα; τί δ' οἱ τῶν σφαγίων μῦθοι; τί δὲ τὸ τὰ τοιαῦτα πείθειν; ἔσται γάρ ποτε καὶ ὃ μὴ γέγονεν, ἂν ὡς γεγονὸς κριθῇ: τὸ δ' ἀπίθανον τῆς θυσίας, ὦ βασιλεῦ, ποῖ τάξεις; ἐγένοντο μὲν γὰρ καὶ πρότερον σφαγίων μάντεις ἀγαθοὶ τὴν τέχνην καὶ οἷοι ὀνομάσαι, Μεγιστίας ἐξ ̓Ακαρνανίας, ̓Αρίστανδρος ἐκ Λυκίας, ̓Αμπρακία δὲ Σιλανὸν ἤνεγκε, καὶ ἐθύοντο ὁ μὲν ̓Ακαρνὰν Λεωνίδᾳ βασιλεῖ Σπάρτης, ὁ δὲ Λύκιος ̓Αλεξάνδρῳ τῷ Μακεδόνι, Σιλανὸς δὲ Κύρῳ βασιλείας ἐρῶντι, καὶ εἴ τι ἐν ἀνθρώπου σπλάγχνοις ἢ σαφέστερον ἢ σοφώτερον ἢ ἐτυμώτερον ἀπέκειτο, οὐκ ἄπορος ἦν ἡ θυσία, βασιλέων γε προϊσταμένων αὐτῆς, οἷς πολλοὶ μὲν ἦσαν οἰνοχόοι, πολλὰ δ' αἰχμάλωτα, παρανομίαι δ' ἀκίνδυνοι καὶ φόβος οὐδεὶς κατηγορίας, εἴ τι ἔσφαττον: ἀλλ', οἶμαι, παρίστατο τοῖς ἀνδράσιν, ὃ κἀμοὶ νῦν κινδυνεύοντι ὑπὲρ τοιούτων, ὅτι τὰ μὲν ἄλογα τῶν ζῴων εἰκός, ἐπειδὴ ἐν ἀγνοίᾳ τοῦ θανάτου σφάττεται, μὴ θολοῦσθαί τι τῶν σπλάγχνων ὑπὸ ἀξυνεσίας ὧν πείσονται: ἄνθρωπον δὲ ἀεί τι ἐν τῇ ψυχῇ ἔχοντα θανάτου καὶ μήπω ἐφεστηκότος δεῖμα πῶς εἰκὸς παρόντος ἤδη καὶ ἐν ὀφθαλμοῖς ὄντος δεῖξαί τι ἐπὶ τῶν σπλάγχνων μαντικὸν ἢ ὅλως εὔθυτον; ὅτι δὲ ὀρθῶς τε καὶ κατὰ φύσιν στοχάζομαι τούτων, σκόπει, βασιλεῦ, ὧδε: τὸ ἧπαρ, ἐν ᾧ φασι τὸν τῆς αὐτῶν μαντικῆς εἶναι τρίποδα οἱ δεινοὶ ταῦτα, ξύγκειται μὲν οὐ καθαροῦ αἵματος, πᾶν γάρ, ὅ τι ἀκραιφνές, καρδία ἴσχει δι' αἱματηρῶν φλεβῶν ἀποχετεύουσα ἐς πᾶν τὸ σῶμα, χολὴν δ' ἐπὶ ἥπατι κειμένην ὀργὴ μὲν ἀνίστησι, φόβοι δὲ ὑπάγουσιν ἐς τὰ κοῖλα τοῦ ἥπατος. ὑπὸ μὲν δὴ τῶν παροξυνόντων ζέουσα καὶ μηδὲ τῷ ἑαυτῆς ἀγγείῳ φορητὸς οὖσα ὑπτίῳ ἐπιχεῖται τῷ ἥπατι, καθ' ὃ ἐπέχει χολὴ πᾶσα τὰ λεῖά τε καὶ μαντικὰ τοῦ σπλάγχνου, ὑπὸ δὲ τῶν δειματούντων ξυνιζάνουσα ξυνεπισπᾶται καὶ τὸ ἐν τοῖς λείοις φῶς, ὑπονοστεῖ γὰρ τότε καὶ τὸ καθαρὸν τοῦ αἵματος, ὑφ' οὗ σπληνοῦται τὸ ἧπαρ, ὑποτρέχοντος φύσει τὸν περὶ αὐτὸ ὑμένα καὶ τῷ πηλώδει ἐπιπολάζοντος. τί οὖν, ὦ βασιλεῦ, τῆς μιαιφονίας ἔργον, εἰ ἄσημα τὰ ἱερὰ ἔσται; ἄσημα δ' αὐτὰ ἡ ἀνθρωπεία φύσις ἐργάζεται ξυνιεῖσα τοῦ θανάτου καὶ αὐτοὶ οἱ ἀποθνήσκοντες, οἱ μὲν γὰρ εὔψυχοι ξὺν ὀργῇ τελευτῶσιν, οἱ δ' ἀθυμότεροι ξὺν δέει. ἔνθεν ἡ τέχνη παρὰ τοῖς οὐκ ἀνεπιστήμοσι βαρβάροις χιμαίρας μὲν καὶ ἄρνας ἐπαινεῖ σφάττειν, ἐπειδὴ εὐήθη τὰ ζῷα καὶ οὐ πόρρω ἀναισθήτων, ἀλεκτρυόνας δὲ καὶ σῦς καὶ ταύρους, ἐπειδὴ θυμοειδῆ ταῦτα, οὐκ ἀξιοῖ τῶν ἑαυτῆς ἀπορρήτων. ξυνίημι, ὦ βασιλεῦ, παροξύνων τὸν κατήγορον, ἐπειδὴ σοφώτερόν σε ἀκροατὴν εἴργασμαι, καί μοι δοκεῖς καὶ προσέχειν τῷ λόγῳ: εἰ δὲ μὴ σαφῶς τι αὐτοῦ φράζοιμι, ξυγχωρῶ σοι ἐρωτᾶν με. εἴρηταί μοι τὰ πρὸς τὴν τοῦ Αἰγυπτίου γραφήν: ἐπεὶ δ' , οἶμαι, χρὴ μηδὲ τὰς Εὐφράτου διαβολὰς ὑπερορᾶσθαι, σύ, ὦ βασιλεῦ, δικάζοις, ὁπότερος ἡμῶν φιλοσοφεῖ μᾶλλον: οὐκοῦν ὁ μὲν ἀγωνίζεται μὴ τἀληθῆ περὶ ἐμοῦ λέγειν, ἐγὼ δ' οὐκ ἀξιῶ, καὶ ὁ μέν σε ἡγεῖται δεσπότην, ἐγὼ δ' ἄρχοντα, καὶ ὁ μὲν ξίφος ἐπ' ἐμέ σοι δίδωσιν, ἐγὼ δὲ λόγον. ἀλλ' ὑπὲρ ὧν γε διαβέβληκεν, οἱ λόγοι εἰσίν, οὓς ἐν ̓Ιωνίᾳ εἶπον, φησὶ δ' αὐτοὺς οὐκ ἐς τὸ σοὶ ξυμφέρον ὑπ' ἐμοῦ εἰρῆσθαι. καίτοι τὰ μὲν λεχθέντα ἦν ὑπὲρ Μοιρῶν καὶ ἀνάγκης, παράδειγμα δ' ἐγίγνετό μοι τοῦ λόγου τὰ τῶν βασιλέων πράγματα, ἐπειδὴ μέγιστα τῶν ἀνθρωπείων δοκεῖ τὰ ὑμέτερα, Μοιρῶν τε ἰσχὺν ἐφιλοσόφουν καὶ τὸ οὕτως ἄτρεπτα εἶναι, ἃ κλώθουσιν, ὡς, εἰ καὶ βασιλείαν τῳ ψηφίσαιντο ἑτέρῳ δὴ ὑπάρχουσαν, ὁ δ' ἀποκτείνειε τοῦτον, ὡς μὴ ἀφαιρεθείη ποτὲ ὑπ' αὐτοῦ τὸ ἄρχειν, κἂν ἀναβιοίη ὁ ἀποθανὼν ὑπὲρ τῶν δοξάντων ταῖς Μοίραις. τὰς γὰρ ὑπερβολὰς τῶν λόγων ἐσαγόμεθα διὰ τοὺς τοῖς πιθανοῖς ἀπειθοῦντας, ὥσπερ ἂν εἰ καὶ τοιόνδε ἔλεγον: ὅτῳ πέπρωται γενέσθαι τεκτονικῷ, οὗτος, κἂν ἀποκοκῇ τὼ χεῖρε, τεκτονικὸς ἔσται, καὶ ὅτῳ νίκην ἐν ̓Ολυμπίᾳ δρόμου ἄρασθαι, οὗτος, οὐδ' εἰ πηρωθείη τὸ σκέλος, ἁμαρτήσεται τῆς νίκης, καὶ ὅτῳ ἔνευσαν Μοῖραι τὸ ἐν τοξείᾳ κράτος, οὗτος, οὐδ' εἰ ἀποβάλοι τὰς ὄψεις, ἐκπεσεῖται τοῦ σκοποῦ τὰ δὲ τῶν βασιλέων ἔλεγον ἐς τοὺς ̓Ακρισίους δήπου ὁρῶν καὶ τοὺς Λαίους ̓Αστυάγη τε τὸν Μῆδον καὶ πολλοὺς ἑτέρους εὖ τίθεσθαι τὰ αὑτῶν ἐν ἀρχῇ δόξαντας, ὧν οἱ μὲν παῖδας, οἱ δὲ ἐκγόνους ἀποκτείνειν οἰηθέντες ἀφῃρέθησαν ὑπ' αὐτῶν τὸ βασιλεύειν ἀναφύντων ἐξ ἀφανοῦς ξὺν τῷ πεπρωμένῳ. καὶ εἰ μὲν ἠγάπων κολακευτικήν, εἶπον ἂν καὶ τὰ σὰ ἐντεθυμῆσθαι, ὅτε ἀπείληψο μὲν ὑπὸ Βιτελίου ἐνταῦθα, κατεπίμπρατο δὲ ὁ νεὼς τοῦ Διὸς περὶ τὰς ὀφρῦς τοῦ ἄστεος, ὁ δ' εὖ κείσεσθαι τὸ ἑαυτοῦ ἔφασκεν, εἰ μὴ διαφύγοις αὐτόν — καίτοι μειράκιον ἱκανῶς ἦσθα καὶ οὔπω οὗτος — ἀλλ' ὅμως, ἐπειδὴ Μοίραις ἐδόκει ἕτερα, ὁ μὲν ἀπώλετο αὐταῖς βουλαῖς, σὺ δὲ τἀκείνου νῦν ἔχεις. ἐπεὶ δ' ἁρμονίᾳ κολακευτικῇ ἄχθομαι, δοκεῖ γάρ μοι τῶν ἐκρύθμων τε καὶ οὐκ εὐφθόγγων εἶναι, τεμνέσθω μοι ἥδε ἡ νευρὰ καὶ μηδὲν ἡγοῦ τῶν σῶν ἐντεθυμῆσθαί με, ἀλλὰ διειλέχθαι μόνα τὰ ὑπὲρ Μοιρῶν καὶ ἀνάγκης, ταυτὶ γάρ φησιν εἰρῆσθαί μοι ἐπὶ σέ. καίτοι τὸν λόγον τοῦτον ἀνέχονται μὲν καὶ οἱ πολλοὶ τῶν θεῶν, οὐκ ἄχθεται δὲ οὐδὲ ὁ Ζεὺς ἀκούων καὶ ταῦτα τῶν ποιητῶν ἐν τοῖς Λυκίοις λόγοις ᾤμοι ἐγών, ὅτε μοι Σαρπηδόνα καὶ τοιαῦτ' ἐς αὐτὸν ᾀδόντων, ἐν οἷς τοῦ υἱέος ἐξίστασθαί φησι ταῖς Μοίραις, λεγόντων τε αὖ ἐν ψυχοστασίᾳ, ὅτι Μίνω τὸν ἀδελφὸν τοῦ Σαρπηδόνος ἀποθανόντα χρυσῷ μὲν σκήπτρῳ ἐτίμησε καὶ δικάζειν ἔταξεν ἐν τῇ τοῦ Αἰδωνέως ἀγορᾷ, Μοιρῶν δ' οὐ παρῃτήσατο. σὺ δ', ὦ βασιλεῦ, τοῦ χάριν ἄχθῃ τῷ λόγῳ, θεῶν καρτερούντων αὐτόν, οἷς πέπηγεν ἀεὶ τὰ πράγματα, καὶ μὴ ἀποκτεινόντων τοὺς ποιητὰς ἐπ' αὐτῷ; προσήκει γὰρ ταῖς Μοίραις ἕπεσθαι καὶ πρὸς τὰς μεταβολὰς τῶν πραγμάτων μὴ χαλεποὺς εἶναι, Σοφοκλεῖ τε μὴ ἀπιστεῖν μόνοις οὐ γίγνεται θεοῖσι γῆρας, οὐδὲ μὴν θανεῖν ποτε, τὰ δ' ἄλλα συγχεῖ πάνθ' ὁ παγκρατὴς χρόνος, ἄριστα δὴ ἀνθρώπων λέγοντι. ἐγκύκλιοι γὰρ αἱ κατ' ἀνθρώπους εὐπραγίαι καὶ ἐφήμερον, ὦ βασιλεῦ, τὸ τοῦ ὄλβου μῆκος: τἀμὰ οὗτος καὶ τὰ τούτου ἕτερος καὶ ὁ δεῖνα τὰ τοῦ δεῖνος ἔχων οὐκ ἔχει. ταῦτ' ἐννοῶν, ὦ βασιλεῦ, παῦε μὲν φυγάς, παῦε δ' αἷμα, καὶ φιλοσοφίᾳ μὲν ὅ τι βούλει χρῶ, ἀπαθὴς γὰρ ἥ γε ἀληθής, δάκρυα δὲ ἀνθρώπων ἀφαίρει, ὡς νῦν γε ἠχὼ μυρία μὲν ἐκ θαλάττης, πολλῷ δὲ πλείων ἐξ ἠπείρων φοιτᾷ θρηνούντων, ὅ τι ἑκάστῳ θρήνου ἄξιον. τὰ δὲ ἐντεῦθεν φυόμενα πλείω ὄντα ἢ ἀριθμεῖσθαι ταῖς τῶν συκοφαντῶν γλώτταις ἀνῆπται διαβαλλόντων σοί τε πάντας καὶ σέ, ὦ βασιλεῦ, πᾶσιν.”

92. Pollux, Onomasticon, 8.78 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 385

93. Pausanias, Description of Greece, 1.5.2, 1.8.3 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 157, 397

1.5.2. τῶν δὲ ἐπωνύμων—καλοῦσι γὰρ οὕτω σφᾶς—ἔστι μὲν Ἱπποθόων Ποσειδῶνος καὶ Ἀλόπης θυγατρὸς Κερκυόνος, ἔστι δὲ Ἀντίοχος τῶν παίδων τῶν Ἡρακλέους, γενόμενος ἐκ Μήδας Ἡρακλεῖ τῆς Φύλαντος, καὶ τρίτος Αἴας ὁ Τελαμῶνος, ἐκ δὲ Ἀθηναίων Λεώς· δοῦναι δὲ ἐπὶ σωτηρίᾳ λέγεται κοινῇ τὰς θυγατέρας τοῦ θεοῦ χρήσαντος. Ἐρεχθεύς τέ ἐστιν ἐν τοῖς ἐπωνύμοις, ὃς ἐνίκησεν Ἐλευσινίους μάχῃ καὶ τὸν ἡγούμενον ἀπέκτεινεν Ἰμμάραδον τὸν Εὐμόλπου· Αἰγεύς τέ ἐστι καὶ Οἰνεὺς Πανδίονος υἱὸς νόθος καὶ τῶν Θησέως παίδων Ἀκάμας. 1.8.3. Δημοσθένης δέ ὡς τὸ δεύτερον ἔφυγε, περαιοῦται καὶ τότε ἐς τὴν Καλαυρείαν, ἔνθα δὴ πιὼν φάρμακον ἐτελεύτησεν· φυγάδα τε Ἕλληνα μόνον τοῦτον Ἀντιπάτρῳ καὶ Μακεδόσιν οὐκ ἀνήγαγεν Ἀρχίας. ὁ δὲ Ἀρχίας οὗτος Θούριος ὢν ἔργον ἤρατο ἀνόσιον· ὅσοι Μακεδόσιν ἔπραξαν ἐναντία πρὶν ἢ τοῖς Ἕλλησι τὸ πταῖσμα τὸ ἐν Θεσσαλίᾳ γενέσθαι, τούτους ἦγεν Ἀρχίας Ἀντιπάτρῳ δώσοντας δίκην. Δημοσθένει μὲν ἡ πρὸς Ἀθηναίους ἄγαν εὔνοια ἐς τοῦτο ἐχώρησεν· εὖ δέ μοι λελέχθαι δοκεῖ ἄνδρα ἀφειδῶς ἐκπεσόντα ἐς πολιτείαν καὶ πιστὰ ἡγησάμενον τὰ τοῦ δήμου μήποτε καλῶς τελευτῆσαι.

1.5.2. The eponymoi That is, “those after whom others are named.” —this is the name given to them—are Hippothoon son of Poseidon and Alope daughter of Cercyon, Antiochus, one of the children of Heracles borne to him by Meda daughter of Phylas, thirdly, Ajax son of Telamon, and to the Athenians belongs Leos, who is said to have given up his daughters, at the command of the oracle, for the safety of the commonwealth. Among the eponymoi is Erechtheus, who conquered the Eleusinians in battle, and killed their general, Immaradus the son of Eumolpus. There is Aegeus also and Oeneus the bastard son of Pandion, and Acamas, one of the children of Theseus. 1.8.3. Exiled for the second time 323 B.C. Demosthenes crossed once more to Calauria, and committed suicide there by taking poison, being the only Greek exile whom Archias failed to bring back to Antipater and the Macedonians. This Archias was a Thurian who undertook the abominable task of bringing to Antipater for punishment those who had opposed the Macedonians before the Greeks met with their defeat in Thessaly . Such was Demosthenes' reward for his great devotion to Athens . I heartily agree with the remark that no man who has unsparingly thrown himself into politics trusting in the loyalty of the democracy has ever met with a happy death.

94. Lucian, The Dead Come To Life Or The Fisherman, 2 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 347

95. Lucian, The Runaways, 5 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 400

96. Aelian, Varia Historia, 13.30, 14.40 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 156, 320, 343

97. Diogenes Laertius, Lives of The Philosophers, 9.59 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 347, 348

9.59. and when after the king's death Anaxarchus was forced against his will to land in Cyprus, he seized him and, putting him in a mortar, ordered him to be pounded to death with iron pestles. But he, making light of the punishment, made that well-known speech, Pound, pound the pouch containing Anaxarchus; ye pound not Anaxarchus. And when Nicocreon commanded his tongue to be cut out, they say he bit it off and spat it at him. This is what I have written upon him:Pound, Nicocreon, as hard as you like: it is but a pouch. Pound on; Anaxarchus's self long since is housed with Zeus. And after she has drawn you upon her carding-combs a little while, Persephone will utter words like these: Out upon thee, villainous miller!

98. Origen, Against Celsus, 4.67 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 343

4.67. I do not understand how Celsus should deem it of advantage, in writing a treatise against us, to adopt an opinion which requires at least much plausible reasoning to make it appear, as far as he can do so, that the course of mortal things is the same from beginning to end, and that the same things must always, according to the appointed cycles, recur in the past, present, and future. Now, if this be true, our free-will is annihilated. For if, in the revolution of mortal things, the same events must perpetually occur in the past, present, and future, according to the appointed cycles, it is clear that, of necessity, Socrates will always be a philosopher, and be condemned for introducing strange gods and for corrupting the youth. And Anytus and Melitus must always be his accusers, and the council of the Areopagus must ever condemn him to death by hemlock. And in the same way, according to the appointed cycles, Phalaris must always play the tyrant, and Alexander of Pher commit the same acts of cruelty, and those condemned to the bull of Phalaris continually pour forth their wailings from it. But if these things be granted, I do not see how our free-will can be preserved, or how praise or blame can be administered with propriety. We may say further to Celsus, in answer to such a view, that if the course of moral things be always the same from beginning to end, and if, according to the appointed cycles, the same events must always occur in the past, present, and future, then, according to the appointed cycles, Moses must again come forth from Egypt with the Jewish people, and Jesus again come to dwell in human life, and perform the same actions which (according to this view) he has done not once, but countless times, as the periods have revolved. Nay, Christians too will be the same in the appointed cycles; and Celsus will again write this treatise of his, which he has done innumerable times before.

99. Iamblichus, Protrepticus, None (3rd cent. CE - 4th cent. CE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 364

100. Menander of Laodicea, Rhet., 388.17-394.31 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 339

101. Libanius, Declamationes, 1.76, 23.81 (4th cent. CE - 4th cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 347, 348

102. Stobaeus, Anthology, 4.13.47 (5th cent. CE - 5th cent. CE) Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 341

103. Hesychius of Alexandria, Lexicon, None (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 361

104. Hesychius of Alexandria, Lexicon (A-O), None (5th cent. CE - 6th cent. CE) Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 361

105. Andocides, Orations, 1.45 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 397

106. Papyri, P.Heid., 8.418 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 3

107. Papyri, P.Freib., None Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 37

108. Papyri, P.Bingen, 3 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 87

109. Epigraphy, Prose Sur Pierre, 22-24, 25-26, 37, 25 Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 310

110. Plutarch, Comp.Sert.Eum., 1.3 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 418

111. Plutarch And Corpus Plutarcheum, Ages., 7.1 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 393

112. Papyri, P.Hercul.:, None Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 310

113. Plutarch, Sanit., None Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 417

114. Xenophon And Corpus Xenophonteum, Ath., 2.17 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 366

115. Galen, Alim.Fac., 2.37 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 364

116. Plutarch, Vind., None Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 362

117. Menander, Asp., 422 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 362

118. Eupolis, Pcg, 193.3-193.4 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 361

119. John Apokaukos, Ep., None Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 355

120. Plutarch And Corpus Plutarcheum, Agis, 18.4 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 400

121. Papyrip.Hercul., P.Hercul., None Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 310

122. Papyri, P.Rev., 42.19 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 364

123. Aeschines, Or., 1.172, 1.179, 2.9, 2.20, 2.34, 2.97, 3.46-3.47, 3.182 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 185, 344, 347, 348, 349, 400, 412

124. Various, Anthologia Latina, 7.439, 16.198 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 416

125. Andocides, Orations, 1.45 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 397

126. Papyri, Bgu, None Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 156, 339, 343

127. Photius, Bibliotheca (Library, Bibl.), None Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 361

128. Epigraphy, Ig Ii3, 31-35, 320, 416, 912, 8-10 Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 348

129. Curtius Rufus, Historiae Alexandri Magni, 7.1.18 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 351

7.1.18. Tum Amyntas facta dicendi potestate : “Si nihil,” inquit, “interest regis, peto, ut, dum dico, vinculis liberer.” Rex solvi utrumque iubet desiderantique Amyntae, ut habitus quoque redderetur armigeri, lanceam dari iussit.

130. Euripides And Corpus Euripideum, Hel., 1226, 446 Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 366

131. Suidas Thessalius, Fragments, None Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 347

132. Strabo, Geography, 5.2.9, 11.9.1, 13.1.35, 15.1.50 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 352, 364, 385

5.2.9. In the interior of the country, besides the cities already mentioned, there are Arretium, Perusia, Volsinii, Sutrium; and in addition to these are numerous small cities, as Blera, Ferentinum, Falerium, Faliscum, Nepita, Statonia, and many others; some of which exist in their original state, others have been colonized by the Romans, or partially ruined by them in their wars, viz. those they frequently waged against the Veii and the Fidenae. Some say that the inhabitants of Falerium are not Tyrrhenians, but Falisci, a distinct nation; others state further, that the Falisci speak a language peculiar to themselves; some again would make it Aequum-Faliscum on the Via Flaminia, lying between Ocricli and Rome. Below Mount Soracte is the city of Feronia, having the same name as a certain goddess of the country, highly reverenced by the surrounding people: here is her sanctuary, in which a remarkable ceremony is performed, for those possessed by the divinity pass over a large bed of burning coal and ashes barefoot, unhurt. A great concourse of people assemble to assist at the festival, which is celebrated yearly, and to see the said spectacle. Arretium, near the mountains, is the most inland city: it is distant from Rome 1200 stadia: from Clusium [to Rome ] is 800 stadia. Near to these [two cities] is Perusia. The large and numerous lakes add to the fertility of this country, they are navigable, and stocked with fish and aquatic birds. Large quantities of typha, papyrus, and anthela are transported to Rome, up the rivers which flow from these lakes to the Tiber. Among these are the lake Ciminius, and those near the Volsinii, and Clusium, and Sabatus, which is nearest to Rome and the sea, and the farthest Trasumennus, near Arretium. Along this is the pass by which armies can proceed from [Cisalpine] Keltica into Tyrrhenia; this is the one followed by Hannibal. There are two; the other leads towards Ariminum across Ombrica, and is preferable as the mountains are considerably lower; however, as this was carefully guarded, Hannibal was compelled to take the more difficult, which he succeeded in forcing after having vanquished Flaminius in a decisive engagement. There are likewise in Tyrrhenia numerous hot springs, which on account of their proximity to Rome, are not less frequented than those of Baiae, which are the most famous of all. 11.9.1. Parthia As for the Parthian country, it is not large; at any rate, it paid its tribute along with the Hyrcanians in the Persian times, and also after this, when for a long time the Macedonians held the mastery. And, in addition to its smallness, it is thickly wooded and mountainous, and also poverty stricken, so that on this account the kings send their own throngs through it in great haste, since the country is unable to support them even for a short time. At present, however, it has increased in extent. Parts of the Parthian country are Comisene and Chorene, and, one may almost say, the whole region that extends as far as the Caspian Gates and Rhagae and the Tapyri, which formerly belonged to Media. And in the neighborhood of Rhagae are the cities Apameia and Heracleia. The distance from the Caspian Gates to Rhagae is five hundred stadia, as Apollodorus says, and to Hecatompylus, the royal seat of the Parthians, one thousand two hundred and sixty. Rhagae is said to have got its name from the earthquakes that took place in that country, by which numerous cities and two thousand villages, as Poseidonius says, were destroyed. The Tapyri are said to live between the Derbices and the Hyrcanians. It is reported of the Tapyri that it was a custom of theirs to give their wives in marriage to other husbands as soon as they had had two or three children by them; just as in our times, in accordance with an ancient custom of the Romans, Cato gave Marcia in marriage to Hortensius at the request of the latter. 13.1.35. A little above this is the Village of the Ilians, where the ancient Ilium is thought to have been situated in earlier times, at a distance of thirty stadia from the present city. And ten stadia above the Village of the Ilians is Callicolone, a hill, past which, at a distance of five stadia, flows the Simoeis. It therefore becomes easy to understand, first, the reference to Ares: And over against her leaped Ares, like unto a dreadful whirlwind, in shrill tones cheering the Trojans from the topmost part of the city, and now again as he sped alongside Simoeis o'er Callicolone; for if the battle was fought on the Scamandrian Plain, it is plausible that Ares should at one time shout his cheers from the acropolis and at another from the region near the Simoeis and Callicolone, up to which, in all probability, the battle would have extended. But since Callicolone is forty stadia distant from the present Ilium, for what useful purpose would the poet have taken in places so far away that the line of battle could not have reached them? Again, the words,And towards Thymbra fell the lot of the Lycians, are more suitable to the ancient settlement, for the plain of Thymbra is near it, as also the Thymbrius River, which flows through the plain and empties into the Scamander at the sanctuary of the Thymbraean Apollo, but Thymbra is actually fifty stadia distant from the present Ilium, And again, Erineus, a place that is rugged and full of wild fig trees, lies at the foot of the ancient site, so that Andromache might appropriately say, Stay thy host beside Erineus, where best the city can be approached and the wall scaled, but Erineus stands at a considerable distance from the present Ilium. Further, a little below Erineus is Phegus, in reference to which Achilles says,But so long as I was carrying on war amid the Achaeans, Hector was unwilling to rouse battle away from the wall, but would come only as far as the Scaean Gates and Phegus. 15.1.50. of the magistrates, some have the charge of the market, others of the city, others of the soldiery. Some have the care of the rivers, measure the land, as in Egypt, and inspect the closed reservoirs, from which water is distributed by canals, so that all may have an equal use of it. These persons have charge also of the hunters, and have the power of rewarding or punishing those who merit either. They collect the taxes, and superintend the occupations connected with land, as woodcutters, carpenters, workers in brass, and miners. They superintend the public roads, and place a pillar at every ten stadia, to indicate the by-ways and distances.

133. Epigraphy, Ceg, 204.3 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 416

134. Epigraphy, Cid, 4.12 Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 397

135. Epigraphy, Erythrai, 31, 35-36 Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 339

136. Epigraphy, Iasos, 20, 8 Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 393

137. Epigraphy, Ig I, 1023, 68, 30 Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 393

138. Papyri, Psi, 17.1666 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 344

139. Papyri, P.Ups.8, 118, 21-22 Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 397

140. Papyri, P.Schub., 35 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 156

141. Papyri, P.Oxy., None Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 347

142. [Herodianus Rhetor], Fig., 46 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 341

143. Euripides And Corpus Euripideum, Alc., 279 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 310

144. Epigraphy, I. Magnesia Am Sipylos, 23, 1 Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 339

145. Euripides And Corpus Euripideum, Andr., 291, 83 Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 366

146. Dionysius of Halicarnassus, Din., 1.3, 2.5 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 147, 349

147. Demosthenes And Corpus Demosthenicum, Ep., 3.26 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 349

148. Hegesias of Magnesia, Fr., 9 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 385

149. Xenophon And Corpus Xenophonteum, Cyr., 3.3.27 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 421

150. Dionysius of Halicarnassus, Roman Antiquities, 1.17.2, 1.46.1, 1.58.1, 2.61.2, 3.73.4, 4.27.4, 4.30.7, 4.32.1, 6.22.1, 7.17.3, 8.71.3, 8.75.2, 8.82.3, 12.2.4 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 302, 339, 340, 352, 361, 362, 382, 385, 400, 416, 418, 421

151. Euripides And Corpus Euripideum, Cyc., 261 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 344

152. Dionysius of Halicarnassus, Comp., 20.6 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 344

153. Aristophanes, Plu., 439, 908 Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 361

154. Plutarch, Comp.Alc.Cor., 3 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 138

155. Lucian, Enc.Dem., 31 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 347

156. Papyri, P.Berol. Inv., 13044 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 24

157. Apsines, Rh., 1.19 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 156

158. Aristeas, Apol., 206 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 387

159. Demosthenes And Corpus Demosthenicum, Or., 7.36, 10.4, 18.47, 18.71, 18.132, 19.172, 22.22, 25.16, 25.31, 25.58, 25.95, 45.38, 54.7-54.8, 58.49 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 344, 352, 361, 366, 382, 393, 397, 416

160. Xenophon And Corpus Xenophonteum, Smp., 4.21 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 343

161. Xenophon And Corpus Xenophonteum, Hg, 1.6.10, 6.4.35 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 343, 393

162. Hippias of Erythrai, Fgrh 421, None Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 349

163. Plutarch, Praec., None Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 399

164. Plutarch And Corpus Plutarcheum, Alex., 75.4-75.5, 77.5 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 155, 156

165. Marmor Parium, Fgrh 239, None Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 104

166. Demades, Fr., Bnj, 1, 109, 118, 121, 138, 19, 2-3, 30, 35-37, 40, 50-51, 59-61, 63, 66, 69, 79, 84, 93, 95, 130 Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 348

167. Epigraphy, Seg, 21.305 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 104

168. Lysias, Orations, 2.20, 12.76, 12.82, 18.10 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 352, 362, 382, 416

169. Justinus, Epitome Historiarum Philippicarum, 12.13.6-12.13.9 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 155

170. Euripides And Corpus Euripideum, Ia, 551 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 349

171. Epigraphy, Jenseits Des Euphrat, 10, 407 Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 340

172. Neophytus Inclusus, Syng. Ii, None Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 349

173. Xenophon And Corpus Xenophonteum, Mem., 1.2.7, 4.4.14, 4.4.23 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 349, 416

174. Menander, Sic., 203-204, 202 Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 339

175. Eubulus, Pcg F, 106.9 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 339

176. Plutarch, Comm.Not., None Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 352

177. Philodemus of Gadara, Hom., None Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 310

178. Plutarch, Herod., None Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 364

179. Demetrius of Magnesia, Demetrius of Magnesia, None Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 147

180. Menander, Pcg F, 220.1-220.2 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 339

181. Anon., Oxyrhynchus Chronicle (Fgrh 255 ), 1.11 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 104

182. [Caesarius], Quaest., None Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 355

183. Theocritus, Or., 17.11-17.12 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 89

184. Plato, Alc. 2, None Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 416

185. Galen, Gdrk, 7 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 416

186. Xenophon And Corpus Xenophonteum, Oec., 5.4 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 320

187. Epigraphy, Sgo, 03/02/71 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 320

188. Polyeuctus of Sphettos, Fr., 1.2 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 341

189. Epigraphy, Ig 12.6, 10, 253, 264, 5-7 Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 366

190. Satyrus of Callatis, Fr., None Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 157

191. Eratosthenes, Fgrh 241, None Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 157

192. Nicobule, Fgrh 127, None Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 155

193. Tzetzes, Hist., 6.36.21-6.36.34, 6.37.181-6.37.183 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 348, 385

194. Sopater Rhetor, In Hermog. Rh., None Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 348

195. Papyri, P.Lond. British Library Inv., 2785, 18 Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 412

196. Lucian, Sol., 9 Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 412

197. Euripides And Corpus Euripideum, Ba., 489-490 Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 412

198. Sopater Rhetor, Tract., None Tagged with subjects: •nan Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 348

199. Plutarch, Col., None Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 349

200. Antipater, Fgrh 114, None Tagged with subjects: •kunst, karl v, Found in books: Amendola (2022), The Demades Papyrus (P.Berol. inv. 13045): A New Text with Commentary, 138

Tiresias: The Ancient Mediterranean Religions Source Database