--- title: "Against Timarchus · Κατὰ Τιμάρχου" author: "Aeschines" translator: "Charles Darwin Adams" languages: [grc, en] shelf: "Classical Greek" section: 3 of 4 url: https://scriptura.si/works/aeschines-against-timarchus/3/ cite: "Aeschines, tr. Charles Darwin Adams, Against Timarchus · Κατὰ Τιμάρχου, section 3. Scriptura (scriptura.si), https://scriptura.si/works/aeschines-against-timarchus/3/" --- # Against Timarchus · Κατὰ Τιμάρχου *Aeschines, tr. Charles Darwin Adams* Aeschines strikes back at Demosthenes’ ally by attacking his private life. > Greek: ed. Charles Darwin Adams, from the Perseus Digital Library (canonical-greekLit, tlg0026.tlg001, CC BY-SA 4.0). > English: Charles Darwin Adams, from the Perseus Digital Library (tlg0026.tlg001.perseus-eng2). Notes are not included. > Rows follow the references the two texts share (chapters and sections), cut where both reach the end of a sentence. ## 3. Sections 100–149 Source: https://scriptura.si/works/aeschines-against-timarchus/3/ · cite a paragraph as https://scriptura.si/works/aeschines-against-timarchus/3/#p-N [¶0] 100. but to prove, further, that his father had lent money to certain men, and that Timarchus collected and has spent it, I will call as witnesses for you Metagenes of Sphettus, who owed more than thirty minas, and paid to the defendant what was still due at his father’ s death, seven minas. Please call Metagenes of Sphettus. But first of all read the testimony of Nausicrates, who bought the house, and take all the other depositions that I mentioned in the same connection. > Greek: 100. ὡς δὲ καὶ ἀργύριόν τισιν ἐδάνεισεν, ὃ κομισάμενος οὗτος ἀνήλωκε, μάρτυρα παρέξομαι Μεταγένην ὑμῖν τὸν Σφήττιον, ὃς ὠφείλησε μὲν ἐκείνῳ πλείους ἢ τριάκοντα μνᾶς, ὃ δʼ ἦν ὑπόλοιπον τελευτήσαντος τοῦ πατρός, τούτῳ ἀπέδωκεν ἑπτὰ μνᾶς. καί μοι κάλει Μεταγένην Σφήττιον. πασῶν δὲ πρώτην ἀνάγνωθι τὴν Ναυσικράτους μαρτυρίαν τοῦ τὴν οἰκίαν πριαμένου· καὶ τὰς ἄλλας ἁπάσας λαβὲ περὶ ὧν ἐμνήσθην ἐν τῷ αὐτῷ. [¶1] 101. Depositions I will now show you that his father had not a little ready money, which the defendant has squandered. For the father, afraid of the special services to which he would be liable, sold the property that he owned (with the exception of the items I have mentioned)—a piece of land in Cephisia, another in Amphitrope, and two workshops at the silver mines, one of them in Aulon, the other near the tomb of Thrasyllus. > Greek: 101. Μαρτυρίαι ὡς τοίνυν ἐκέκτητο ὁ πατὴρ αὐτοῦ ἀργύριον οὐκ ὀλίγον, ὃ οὗτος ἠφάνικε, τοῦθʼ ὑμῖν ἐπιδείξω. φοβηθεὶς γὰρ τὰς λῃτουργίας ἀπέδοτο ἃ ἦν αὐτῷ κτήματα ἄνευ τῶν ἀρτίως εἰρημένων, χωρίον Κηφισιᾶσιν, ἕτερον Ἀμφιτροπῆσιν, ἐργαστήρια δύο ἐν τοῖς ἀργυρείοις, ἓν μὲν ἐν Αὐλῶνι, ἕτερον δʼ ἐπὶ Θρασύλλῳ. [¶2] 102. How it was that the father became so well-to-do I will tell you. There were three brothers in this family, Eupolemus, the gymnastic trainer, Arizelus, the father of the defendant, and Arignotus, who is still living, an old man now, and blind. Of these, Eupolemus was the first to die, before the estate had been divided; next, Arizelus, the father of Timarchus. So long as Arizelus lived, he managed the whole estate, because of the ill-health of Arignotus and the trouble with his eyes, and because Eupolemus was dead. By agreement with Arignotus he regularly gave him a sum of money for his support. > Greek: 102. ὅθεν δὲ ταῦτʼ ηὐπόρησεν, ἐγὼ ἐρῶ. ἦσαν οὗτοι τρεῖς ἀδελφοί, Εὐπόλεμός τε ὁ παιδοτρίβης καὶ Ἀρίζηλος ὁ τούτου πατὴρ καὶ Ἀρίγνωτος, ὃς ἔτι καὶ νῦν ἔστι, πρεσβύτης διεφθαρμένος τοὺς ὀφθαλμούς. τούτων πρῶτος ἐτελεύτησεν Εὐπόλεμος, ἀνεμήτου τῆς οὐσίας οὔσης, δεύτερος δʼ Ἀρίζηλος ὁ Τιμάρχου πατήρ· ὅτε δʼ ἔζη, πᾶσαν τὴν οὐσίαν διεχείριζε διὰ τὴν ἀσθένειαν καὶ τὴν συμφορὰν τὴν περὶ τὰ ὄμματα τοῦ Ἀριγνώτου καὶ διὰ τὸ τετελευτηκέναι τὸν Εὐπόλεμον, καί τι καὶ εἰς τροφὴν συνταξάμενος ἐδίδου τῷ Ἀριγνώτῳ. [¶3] 103. then Arizelus, the father of the defendant Timarchus, died also. In the first years thereafter, so long as the defendant was a child, Arignotus received from the guardians all that one could ask. But after Timarchus was enrolled in the citizens’ list, and had come into control of the estate, he thrust aside this old and unfortunate man, his own uncle, and made way with the estate. He gave nothing to Arignotus for his support, but was content to see him, fallen from such wealth, now receiving the alms that the city gives to disabled paupers. > Greek: 103. ἐπεὶ δὲ καὶ ὁ Ἀρίζηλος ἐτελεύτησεν ὁ Τιμάρχου τουτουὶ πατήρ, τοὺς μὲν πρώτους χρόνους, ἕως παῖς ἦν οὗτος, ἅπαντα τὰ μέτρια ἐγίγνετο παρὰ τῶν ἐπιτρόπων τῷ Ἀριγνώτῳ· ἐπειδὴ δʼ ἐνεγράφη Τίμαρχος εἰς τὸ ληξιαρχικὸν γραμματεῖον καὶ κύριος ἐγένετο τῆς οὐσίας, παρωσάμενος ἄνδρα πρεσβύτην καὶ ἠτυχηκότα, θεῖον ἑαυτοῦ, τήν τε οὐσίαν ἠφάνισε, καὶ τῶν ἐπιτηδείων οὐδὲν ἐδίδου τῷ Ἀριγνώτῳ, ἀλλὰ περιεῖδεν ἐκ τοσαύτης οὐσίας ἐν τοῖς ἀδυνάτοις μισθοφοροῦντα. [¶4] 104. finally—and most shameful of all—when the old man’ s name had been omitted at a revision of the list of pauper-pensioners, and he had laid a petition before the senate to have his dole restored, the defendant, who was a member of the senate, and one of the presiding officers that day, did not deign to speak for him, but let him lose his monthly pension. To prove the truth of what I say, call, if you please, Arignotus of Sphettus, and read his affidavit. > Greek: 104. καὶ τὸ τελευταῖον, ὃ καὶ δεινότατον, ἀπολειφθέντος τοῦ πρεσβύτου τῆς γιγνομένης τοῖς ἀδυνάτοις δοκιμασίας, καὶ ἱκετηρίαν θέντος εἰς τὴν βουλὴν ὑπὲρ τοῦ μισθοῦ, βουλευτὴς ὢν καὶ προεδρεύων ἐκείνην τὴν ἡμέραν, οὐκ ἠξίωσεν αὐτῷ συνειπεῖν, ἀλλὰ περιεῖδεν ἀπολέσαντα τὸν τῆς πρυτανείας μισθόν. ὅτι δʼ ἀληθῆ λέγω, κάλει μοι Ἀρίγνωτον Σφήττιον, καὶ τὴν μαρτυρίαν ἀναγίγνωσκε. [¶5] 105. Affidavit But perhaps someone may say that after selling his father’ s house he bought another one somewhere else in the city, and that in place of the suburban estate and the land at Alopeke, and the slaves and the rest, he made investments in connection with the silver mines, as his father had done before him. No, he has nothing left, not a house, not an apartment, not a piece of ground, no slaves, no money at interest, nor anything else from which honest men get a living. On the contrary, in place of his patrimony, the resources he has left are lewdness, calumny, impudence, wantonness, cowardice, effrontery, a face that knows not the blush of shame—all that would produce the lowest and most unprofitable citizen. > Greek: 105. Μαρτυρία ἀλλʼ ἴσως ἄν τις εἴποι, ὡς ἀποδόμενος τὴν πατρῴαν οἰκίαν ἑτέραν ἄλλοθί του τοῦ ἄστεως ἐκτήσατο, ἀντὶ δὲ τῆς ἐσχατιᾶς καὶ τοῦ χωρίου τοῦ Ἀλωπεκῆσι καὶ τῶν δημιουργῶν καὶ τῶν ἄλλων εἰς τἀργύρειά τι κατεσκευάσατο, ὥσπερ καὶ ὁ πατὴρ αὐτοῦ πρότερον. ἀλλʼ οὐκ ἔστι τούτῳ λοιπὸν οὐκ οἰκία, οὐ συνοικία, οὐ συνοικία, οὐ χωρίον, οὐκ οἰκέται, οὐ δάνεισμα, οὐκ ἄλλʼ οὐδὲν ἀφʼ ὧν ἄνθρωποι μὴ κακοῦργοι ζῶσιν. ἀλλὰ τούτῳ ἀντὶ τῶν πατρῴων περίεστι βδελυρία, συκοφαντία, θράσος, τρυφή, δειλία, ἀναίδεια, τὸ μὴ ἐπίστασθαι ἐρυθριᾶν ἐπὶ τοῖς αἰσχροῖς· ἐξ ὧν ἂν ὁ κάκιστος καὶ ἀλυσιτελέστατος πολίτης γένοιτο. [¶6] 106. But it is not only his patrimony that he has wasted, but also the common possessions of the state, your possessions, so far as they have ever come under his control. You see for yourselves how young he is, and yet there is not a public office which he has not held, not one of them by lot or by election, but every one by purchase, in defiance of the laws. The most of them I will pass over, and mention two or three only. > Greek: 106. οὐ τοίνυν μόνον τὰ πατρῷα κατεδήδοκεν, ἀλλὰ καὶ τὰ κοινὰ τὰ ὑμέτερα, ὅσων πώποτε κύριος γέγονεν. οὗτος γὰρ ταύτην τὴν ἡλικίαν ἔχων ἣν ὑμεῖς ὁρᾶτε, οὐκ ἔστιν ἥντινα οὐκ ἧρξεν ἀρχήν, οὐδεμίαν λαχὼν οὐδὲ χειροτονηθείς, ἀλλὰ πάσας παρὰ τοὺς νόμους πριάμενος. ὧν τὰς μὲν πλείστας παρήσω, δυοῖν δʼ ἢ τριῶν μόνον μνησθήσομαι. [¶7] 107. He held the office of auditor, and did the state serious injury by taking bribes from office holders who had been dishonest, though his specialty was the blackmailing of innocent men who were to appear before the auditing board. He held a magistracy in Andros, which he bought for thirty minas, borrowing the money at nine obols on the mina, and thus he made your allies a ready source of supply for his own lusts. And in his treatment of the wives of free men he showed such licentiousness as no other man ever did. Of these men I call no one into court to testify publicly to his own misfortune, which he has chosen to cover in silence, but I leave it to you to investigate this matter. > Greek: 107. λογιστὴς γὰρ γενόμενος πλεῖστα μὲν τὴν πόλιν ἔβλαψε δῶρα λαμβάνων παρὰ τῶν μὴ δικαίως ἀρξάντων, μάλιστα δʼ ἐσυκοφάντησε τῶν ὑπευθύνων τοὺς μηδὲν ἠδικηκότας. ἦρξε δʼ ἐν Ἄνδρῳ πριάμενος τριάκοντα μνῶν τὴν ἀρχήν, δανεισάμενος ἐπʼ ἐννέα ὀβολοῖς τὴν μνᾶν, εὐπορίαν τῇ βδελυρίᾳ τῇ ἑαυτοῦ τοὺς συμμάχους τοὺς ὑμετέρους ποιούμενος· καὶ τοσαύτην ἀσέλγειαν ἐπεδείξατο εἰς ἐλευθέρων ἀνθρώπων γυναῖκας ἡλίκην οὐδεὶς πώποθʼ ἕτερος. ὧν οὐδένα ἐγὼ παρακαλῶ δεῦρο τὴν αὑτοῦ συμφοράν, ἣν εἵλετο σιγᾶν, εἰς πολλοὺς ἐκμαρτυρήσοντα, ἀλλʼ ὑμῖν τοῦτο καταλείπω σκοπεῖν. [¶8] 108. But what do you expect? If a man at Athens not only abuses other people, but even his own body, here where there are laws, where you are looking on, where his personal enemies are on the watch, who would expect that same man, when he had received impunity and authority and office, to have placed any limit on his license? By Zeus and Apollo, many a time before now have I marvelled at the good fortune of your city, shown on many other occasions, but not least in this, that in those days he found nobody to whom he could sell the state of Andros! > Greek: 108. τί δὲ προσδοκᾶτε; τὸν Ἀθήνησιν ὑβριστὴν οὐκ εἰς τοὺς ἄλλους μόνον, ἀλλὰ καὶ εἰς τὸ σῶμα τὸ ἑαυτοῦ, νόμων ὄντων, ὑμῶν ὁρώντων, ἐχθρῶν ἐφεστηκότων, τοῦτον τὸν αὐτὸν λαβόντα ἄδειαν καὶ ἐξουσίαν καὶ ἀρχήν, τίς ἂν ἐλπίσειεν ἀπολελοιπέναι τι τῶν ἀσελγεστάτων ἔργων; ἤδη νὴ τὸν Δία καὶ τὸν Ἀπόλλω πολλάκις ἐνεθυμήθην τὴν εὐτυχίαν τὴν τῆς ὑμετέρας πόλεως, κατὰ πολλὰ μὲν καὶ ἄλλα, οὐχ ἥκιστα δὲ καὶ κατὰ τοῦτο, ὅτι κατʼ ἐκείνους τοὺς χρόνους οὐδεὶς ἐγένετο τῆς Ἀνδρίων πόλεως ὠνητής. ἀλλὰ καθʼ αὑτὸν μὲν ἄρχων φαῦλος ἦν, μετὰ πλειόνων δὲ ἐπιεικής. [¶9] 109. But, you say, although he was worthless when he held office alone, yet when he was associated with others he was all right! How so? This man, fellow citizens, became a member of the senate in the archsonship of Nicophemus. Now to recount all the rascalities of which he was guilty in that year would be too large an undertaking for the small fraction of a day; but those which are most germane to the charge that underlies the present trial, I will relate in a few words. > Greek: 109. πόθεν; οὗτος, ὦ ἄνδρες Ἀθηναῖοι, βουλευτής ἐγένετο ἐπὶ ἄρχοντος Νικοφήμου. ἅπαντα μὲν οὖν διεξελθεῖν ἃ ἐν τούτῳ τῷ ἐνιαυτῷ ἐκακούργησε, πρὸς μικρὸν μέρος ἡμέρας οὐκ ἄξιον ἐπιχειρεῖν· ἃ δʼ ἐστὶν ἐγγυτάτω τῆς αἰτίας καθʼ ἣν ἡ παροῦσα κρίσις ἐστί, ταῦτʼ ἐρῶ διὰ βραχέων. [¶10] 110. in the same year in which Timarchus was a member of the senate, Hegesandrus, the brother of Crobylus, was a treasurer of the funds of the goddess, and together, in right friendly comradeship, they were in the act of stealing a thousand drachmas which belonged to the city. But a reputable man, Pamphilus of the deme Acherdous, who had had some trouble with the defendant and was angry with him, found out what was going on, and at a meeting of the assembly arose and said, “Fellow citizens, a man and a woman are conspiring to steal one thousand drachmas of yours.” > Greek: 110. ἐπὶ τοίνυν τοῦ αὐτοῦ ἄρχοντος ὅθʼ οὗτος ἐβούλευεν, ταμίας ἦν τῶν τῆς θεοῦ Ἡγήσανδρος ὁ Κρωβύλου ἀδελφός, ἔκλεπτον δὲ τῆς πόλεως κοινῇ καὶ μάλα φιλεταίρως χιλίας δραχμάς. αἰσθόμενος δὲ τὸ πρᾶγμα ἀνὴρ ἐπιεικής, Πάμφιλος ὁ Ἀχερδούσιος, προσκρούσας τι τούτῳ καὶ παροξυνθείς, ἐκκλησίας οὔσης εἶπεν ἀναστάς· ὦ ἄνδρες Ἀθηναῖοι, κλέπτουσιν ὑμῶν ἀνὴρ καὶ γυνὴ κοινῇ χιλίας δραχμάς. [¶11] 111. then you in astonishment cried, “How ‘a man and a woman,’ what are you talking about?” after a little he went on: “Don’ t you understand,” said he, “what I mean? The man is our friend Hegesandrus there, a man now, though he too used to be a woman, Laodamas’ s woman; as for the woman, she is Timarchus yonder. How the money is being stolen I will tell you.” He then proceeded to give a full account of the matter, and in a way that showed that there was no guesswork about it. After he had given you this information, “What is it, fellow citizens,” said he, “that I advise? If the senate sustains the charge against this man and expels him, and then hands him over to the courts, give the senate the usual testimonial; but if they fail to punish him, refuse to give it, and lay up this thing against them for that day.” > Greek: 111. θαυμασάντων δʼ ὑμῶν, πῶς ἀνὴρ καὶ γυνὴ καὶ τίς ὁ λόγος, εἶπε μικρὸν διαλιπών· ἀγνοεῖτε, ἔφη, ὅ τι λέγω; ὁ μὲν ἀνήρ ἐστιν Ἡγήσανδρος ἐκεῖνος νυνί, ἔφη, πρότερον δʼ ἦν καὶ αὐτὸς Λεωδάμαντος γυνή· ἡ δὲ γυνὴ Τίμαρχος οὑτοσί. ὃν δὲ τρόπον κλέπτεται τὸ ἀργύριον, ἐγὼ ἐρῶ. μετὰ ταῦτα ἤδη διεξῄει περὶ τοῦ πράγματος καὶ μάλα εἰδότως καὶ σαφῶς. διδάξας δὲ ταῦτα, τί οὖν ἐστιν, ἔφη, ὦ ἄνδρες Ἀθηναῖοι, ἃ συμβουλεύω ὑμῖν; ἐὰν μὲν ἡ βουλὴ καταγνοῦσα τουτουὶ καὶ ἐκφυλλοφορήσασα δικαστηρίῳ παραδῷ, δότε τὴν δωρεὰν αὐτοῖς, ἐὰν δὲ μὴ κολάσωσι, μὴ δῶτε, ἀλλʼ εἰς ἐκείνην αὐτοῖς τὴν ἡμέραν ἀπομνημονεύσατε. [¶12] 112. after this, when the senate had returned to the senate chamber, they expelled him on the preliminary ballot, but took him back on the final vote. I must tell you, however unpleasant it is to mention it, that for their failure to hand him over to the courts, or even to expel him from the senate chamber, they failed to receive the usual testimonial. I beg you therefore, fellow citizens, not to present the spectacle of showing resentment toward the senate, and depriving five hundred citizens of a crown because they failed to punish the defendant, and then letting him go free yourselves; and I beg you not to preserve for the popular assembly a public man who has proved useless to the senate. > Greek: 112. μετὰ ταῦτα ὡς ἐπανῆθεν ἡ βουλὴ εἰς τὸ βουλευτήριον, ἐξεφυλλοφόρησε μὲν αὐτόν, ἐν δὲ τῇ ψήφῳ κατεδέξατο. ὅτι δʼ οὐ παρέδωκε δικαστηρίῳ οὐδʼ ἐξήλασεν ἐκ τοῦ βουλευτηρίου, ἄχθομαι μὲν λέγων, ἀνάγκη δʼ ἐστὶν εἰπεῖν, ὅτι τῆς δωρεᾶς ἀπέτυχε. μὴ τοίνυν φανῆτε, ὦ ἄνδρες Ἀθηναῖοι, τῇ μὲν βουλῇ χαλεπήναντες καὶ πεντακοσίους ἄνδρας τῶν πολιτῶν ἀστεφανώτους ποιήσαντες, ὅτι τοῦτον οὐκ ἐτιμωρήσατο, αὐτοὶ δὲ ἀφῆτε, καὶ τὸν τῇ βουλῇ μὴ συνενεγκόντα ῥήτορα, τοῦτον τῷ δήμῳ περιποιήσητε. [¶13] 113. But, you say, though such is his record in the offices filled by lot, he has been a better man in the elective offices. Why, who of you has not heard of his notorious conviction for stealing? You will recall that you sent him as an inspector of the mercenary troops in Eretria. He and he only of the board of inspectors acknowledged that he had taken money, and made no defence against the charge, but immediately admitted his guilt, making his plea only as to the penalty. You punished those who denied their guilt with a fine of a talent apiece, but him with half a talent. Whereas the laws command that thieves who admit their guilt shall be punished with death; it is those who deny their guilt that are to be put on trial. > Greek: 113. ἀλλὰ περὶ μὲν τὰς κληρωτὰς ἀρχάς ἐστι τοιοῦτος, περὶ δὲ τὰς χειροτονητὰς βελτίων. καὶ τίς ὑμῶν οὐκ οἶδεν ὡς περιβοήτως ἐξηλέγχθη κλέπτης ὤν; πεμφθεὶς γὰρ ὑφʼ ὑμῶν ἐξεταστὴς τῶν ἐν Ἐρετρίᾳ ξένων, μόνος τῶν ἐξεταστῶν ὡμολόγει λαβεῖν ἀργύριον, καὶ οὐ περὶ τοῦ πράγματος ἀπελογεῖτο, ἀλλʼ εὐθὺς περὶ τοῦ τιμήματος ἱκέτευεν ὁμολογῶν ἀδικεῖν. ὑμεῖς δὲ τοῖς μὲν ἐξάρνοις ἐτιμήσατε ταλάντου ἑκάστῳ, τούτῳ δὲ τριάκοντα μνῶν. οἱ δὲ νόμοι κελεύουσι τῶν κλεπτῶν τοὺς μὲν ὁμολογοῦντας θανάτῳ ζημιοῦσθαι, τοὺς δʼ ἀρνουμένους κρίνεσθαι. τοιγάρτοι οὕτως ὑμῶν κατεφρόνησεν, ὥστʼ εὐθὺς ἐπὶ ταῖς διαψηφίσεσι δισχιλίας δραχμὰς ἔλαβε. [¶14] 114. In consequence of this experience so great became his contempt for you that immediately, on the occasion of the revision of the citizen lists, he gathered in two thousand drachmas. For he asserted that Philotades of Cydathenaeon, a citizen, was a former slave of his own, and he persuaded the members of the deme to disfranchise him. He took charge of the prosecution in court, and after he had taken the sacred offerings in his hand and sworn that he had not taken a bribe and would not, and though he swore by the usual gods of oaths and called down destruction on his own head, yet it has been proved that he received twenty minas from Leuconides, the brother-in-law of Philotades, at the hands of Philemon the actor, which money he soon spent on his mistress Philoxene. > Greek: 114. φήσας γὰρ Φιλωτάδην τὸν Κυδαθηναιᾶ, ἕνα τῶν πολιτῶν. ἀπελεύθερον εἶναι ἑαυτοῦ, καὶ πείσας ἀποψηφίσασθαι τοὺς δημότας, ἐπιστὰς τῇ κατηγορίᾳ ἐπὶ τοῦ δικαστηρίου, καὶ λαβὼν εἰς τὴν ἑαυτοῦ χεῖρα τὰ ἱερά, καὶ ὀμόσας μὴ λαβεῖν δῶρα μηδὲ λήψεσθαι, καὶ ἐπομόσας τοὺς ὁρκίους θεοὺς καὶ ἐξώλειαν ἐπαρασάμενος ἑαυτῷ, εἰληφὼς ἠλέγχθη παρὰ Λευκωνίδου τοῦ Φιλωτάδου κηδεστοῦ διὰ Φιλήμονος τοῦ ὑποκριτοῦ εἴκοσι μνᾶς, ἃς ἐν ὀλίγῳ χρόνῳ πρὸς Φιλοξένην ἀνήλωσε τὴν ἑταίραν, καὶ προὔδωκε τὸν ἀγῶνα, καὶ τὸν ὅρκον ἐπιώρκησεν. [¶15] 115. And so he broke his oath and abandoned the case. To prove that I speak the truth please call Philemon, who paid over the money, and Leuconides, the brother-in-law of Philotades, and read the copy of the agreement by which he effected the sale of the case. > Greek: 115. ὅτι δʼ ἀληθῆ λέγω, κάλει μοι Φιλήμονα τὸν δόντα τὸ ἀργύριον καὶ Λευκωνίδην τὸν Φιλωτάδου κηδεστήν, καὶ τῶν συνθηκῶν ἀνάγνωθι τὰ ἀντίγραφα, καθʼ ἃς τὴν πρᾶσιν ἐποιήσατο τοῦ ἀγῶνος. [¶16] 116. Affidavits. Agreement. Now what manner of man he has shown himself to be in his dealings with his fellow citizens and his own family, how shamefully he has wasted his patrimony, how he has submitted to the abuse of his own body, all this you knew as well as I, before ever I spoke, but my account of it has sufficiently refreshed your memory. Two points of my plea remain, and I pray to all the gods and goddesses that I may be enabled to speak regarding them as I have planned to do, for the public good; and I should like you to give attention to what I am about to say, and to follow me with willing mind. > Greek: 116. Μαρτυρίαι.Συνθῆκαι περὶ μὲν οὖν τοὺς πολίτας καὶ τοὺς οἰκείους οἷος γεγένηται, καὶ τὴν πατρῴαν οὐσίαν ὡς αἰσχρῶς ἀνήλωκε, καὶ τὴν ὕβριν τὴν εἰς τὸ ἑαυτοῦ σῶμα ὡς ὑπερεώρακε, συνῇστε μὲν καὶ πρὶν ἐμὲ λέγειν, ἱκανῶς δʼ ὑμᾶς ὑπομέμνηκε καὶ ὁ παρʼ ἐμοῦ λόγος· δύο δέ μοι τῆς κατηγορίας εἴδη λείπεται, ἐφʼ οἷς ἐμαυτόν τʼ εἰπεῖν εὔχομαι τοῖς θεοῖς πᾶσι καὶ πάσαις ὑπὲρ τῆς πόλεως ὡς προῄρημαι, ὑμᾶς τε βουλοίμην ἂν οἷς ἐγὼ μέλλω λέγειν προσέχειν καὶ παρακολουθεῖν εὐμαθῶς. [¶17] 117. The first of these points is an anticipation of the defence which I hear he is about to offer, for I fear that if I neglect this topic, that man who professes to teach the young the tricks of speech may mislead you by some artifice, and so defraud the state. My second point is an exhortation of the citizens to virtue. And I see many young men present in court, and many of their elders, and not a few citizens of other states of Hellas, gathered here to listen. Do not imagine that they have come to look at me. > Greek: 117. ἔστι δʼ ὁ μὲν πρότερός μοι λόγος προδιήγησις τῆς ἀπολογίας ἧς ἀκούω μέλλειν γίγνεσθαι, ἵνα μὴ τοῦτο ἐμοῦ παραλιπόντος ὁ τὰς τῶν λόγων τέχνας κατεπαγγελλόμενος τοὺς νέους διδάσκειν ἀπάτῃ τινὶ παραλογισάμενος ὑμᾶς ἀφέληται τὸ τῆς πόλεως συμφέρον. ὁ δὲ δεύτερός ἐστί μοι λόγος παράκλησις τῶν πολιτῶν πρὸς ἀρετήν. ὁρῶ δὲ πολλοὺς μὲν τῶν νεωτέρων προσεστηκότας πρὸς τῷ δικαστηρίῳ, πολλοὺς δὲ τῶν πρεσβυτέρων, οὐκ ἐλαχίστους δὲ ἐκ τῆς ἄλλης Ἑλλάδος συνειλεγμένους ἐπὶ τὴν ἀκρόασιν· [¶18] 118. Nay, rather have they come to find out about you, whether you not only know how to make good laws, but also are able to distinguish between good conduct and bad; whether you know how to honor good men; and whether you are willing to punish those who make their own life a reproach to the city. I will first speak to you about the defence. > Greek: 118. οὓς μὴ νομίζετʼ ἐμὲ θεωρήσοντας ἥκειν, ἀλλὰ πολὺ μᾶλλον ὑμᾶς εἰσομένους, εἰ μὴ μόνον εὖ νομοθετεῖν ἐπίστασθε, ἀλλὰ καὶ κρίνειν τὰ καλὰ καὶ τὰ μὴ καλὰ δύνασθε, καὶ εἰ τιμᾶν ἐπίστασθε τοὺς ἀγαθοὺς ἄνδρας, καὶ εἰ θέλετε κολάζειν τοὺς ὀνείδη τὸν ἑαυτῶν βίον τῇ πόλει κατασκευάζοντας. λέξω δὲ πρῶτον πρὸς ὑμᾶς περὶ τῆς ἀπολογίας. [¶19] 119. The eminent orator Demosthenes says that you must either wipe out your laws, or else no attention must be paid to my words. For he is amazed, he says, if you do not all remember that every single year the senate farms out the tax on prostitutes, and that the men who buy this tax do not guess, but know precisely, who they are that follow this profession. When, therefore, I have dared to bring impeachment against Timarchus for having prostituted himself, in order that I may deprive him of the right to address the people in assembly, Demosthenes says that the very act complained of calls, not for an accuser’ s arraignment, but for the testimony of the tax-gatherer who collected this tax from Timarchus. > Greek: 119. ὁ γὰρ περιττὸς ἐν τοῖς λόγοις Δημοσθένης ἢ τοὺς νόμους φησὶν ὑμᾶς ἐξαλείφειν δεῖν, ἢ τοῖς ἐμοῖς λόγοις οὐκ εἶναι προσεκτέον. ἀποθαυμάζει γάρ, εἰ μὴ πάντες μέμνησθʼ ὅτι καθʼ ἕκαστον ἐνιαυτὸν ἡ βουλὴ πωλεῖ τὸ πορνικὸν τέλος· καὶ τοὺς πριαμένους τὸ τέλος οὐκ εἰκάζειν, ἀλλʼ ἀκριβῶς εἰδέναι τοὺς ταύτῃ χρωμένους τῇ ἐργασίᾳ. ὁπότε δὴ οὖν τετόλμηκα ἀντιγράψασθαι πεπορνευμένῳ Τιμάρχῳ μὴ ἐξεῖναι δημηγορεῖν, ἀπαιτεῖν φησι τὴν πρᾶξιν αὐτὴν οὐκ αἰτίαν κατηγόρου, ἀλλὰ μαρτυρίαν τελώνου τοῦ παρὰ Τιμάρχου τοῦτο ἐκλέξαντος τὸ τέλος. [¶20] 120. Now, fellow citizens, see whether the reply that I make seems to you frank and straightforward. For I am ashamed in the city’ s behalf, if Timarchus, the counsellor of the people, the man who dares to go out into Hellas on their embassies, if this man, instead of undertaking to clear his record of the whole matter, shall ask us to specify the localities where he plied his trade, and to say whether the tax collectors have ever collected the prostitutes’ licence from him. > Greek: 120. ἐγὼ δὲ πρὸς ταῦτα, ὦ ἄνδρες Ἀθηναῖοι, σκέψασθʼ ἂν ἁπλοῦν ὑμῖν καὶ ἐλευθέριον δόξω λόγον λέγειν. αἰσχύνομαι γὰρ ὑπὲρ τῆς πόλεως, εἰ Τίμαρχος, ὁ τοῦ δήμου σύμβουλος καὶ τὰς εἰς τὴν Ἑλλάδα τολμῶν πρεσβείας πρεσβεύειν, μὴ τὸ πρᾶγμα ὅλον ἀποτρίψασθαι ἐπιχειρήσει, ἀλλὰ τοὺς τόπους ἐπερωτήσει ὅπου ἐκαθέζετο, καὶ τοὺς τελώνας, εἰ πώποτε παρʼ αὐτοῦ τὸ πορνικὸν τέλος εἰλήφασιν. [¶21] 121. For your sakes pray let him give up such defence as that! But I myself will suggest to you, Timarchus, a different line of defence, which is honorable and fair, and you will adopt it, if you are conscious of having done nothing shameful. Come, dare to look the jury in the face and say that which a decent man ought to say of his youth: “Fellow citizens, I have been brought up as boy and youth among you; how I have spent my time is no secret to you, and you see me with you in your assemblies.” > Greek: 121. ταύτης μὲν οὖν τῆς ἀπολογίας ὑμῶν ἕνεκα παραχωρησάτω· ἕτερον δʼ ἐγώ σοι λόγον ὑποβαλῶ καλὸν καὶ δίκαιον, ᾧ χρήσῃ, εἰ μηδὲν αἰσχρὸν σαυτῷ σύνοισθα. τόλμησον γὰρ εἰς τοὺς δικαστὰς βλέψας εἰπεῖν ἃ προσήκει ἀνδρὶ σώφρονι τὰ περὶ τὴν ἡλικίαν· ἄνδρες Ἀθηναῖοι, τέθραμμαι μὲν ἐκ παιδὸς καὶ μειρακίου παρʼ ὑμῖν, οὐκ ἀφανεῖς δὲ διατριβὰς διατρίβω, ἀλλʼ ἐν ταῖς ἐκκλησίαις μεθʼ ὑμῶν ὁρῶμαι. [¶22] 122. “Now if I were defending myself before any other set of men on the charge on which I stand accused, I think your testimony would readily suffice to refute the words of my accuser. For if any such act has been committed by me, nay rather if my life has exhibited to you even any resemblance to that of which he accuses me, I feel that the rest of my life is not worth living; I freely concede you my punishment, that the state may have therein a defence in the eyes of Hellas. I have not come here to beg for mercy from you; nay, do with me what you will, if you believe that I am such a man as that.” This, Timarchus, is the defence of a good and decent man, a man who has confidence in his past life, and who with good reason looks with contempt upon all efforts to slander him. > Greek: 122. οἶμαι δʼ ἄν, εἰ πρὸς ἄλλους τινὰς ἦν ὁ λόγος μοι περὶ τῆς αἰτίας ἧς κρίνομαι, ταῖς ὑμετέραις μαρτυρίαις ῥᾳδίως ἂν ἀπολύσασθαι τοὺς τοῦ κατηγόρου λόγους. μὴ γὰρ ὅτι, εἰ πέπρακταί μοι τι τούτων, ἀλλʼ εἰ δοκῶ ὑμῖν παραπλησίως βεβιωκέναι ταῖς λεγομέναις ὑπὸ τούτου αἰτίαις, ἀβίωτον ἡγούμενος ἐμαυτῷ τὸν λοιπὸν βίον, παραδίδωμι τὴν εἰς ἐμαυτὸν τιμωρίαν ἐναπολογήσασθαι τῇ πόλει πρὸς τοὺς Ἕλληνας, οὐδʼ ἥκω παραιτησόμενος ὑμᾶς, ἀλλὰ καταχρήσασθέ μοι, εἰ δοκῶ τοιοῦτος εἶναι. αὕτη μέν ἐστιν, ὦ Τίμαρχε, ἀνδρὸς ἀγαθοῦ καὶ σώφρονος ἀπολογία, καὶ πεπιστευκότος τῷ βίῳ καὶ καταφρονοῦντος εἰκότως ἁπάσης βλασφημίας· ἃ δὲ πείθει σε Δημοσθένης, οὐκ ἀνδρός ἐστιν ἐλευθέρου, ἀλλὰ πόρνου περὶ τῶν τόπων διαφερομένου. [¶23] 123. But the defence which Demosthenes persuades you to make is not for a free man, but for a prostitute—quibbling about when and where! But since you do take refuge in the names of the lodgings, demanding that in our proof we specify every single house where you plied your trade, to such an argument as that you will never again resort, if you are wise, when you have heard what I am about to say. For it is not the lodgings and the houses which give their names to the men who have lived in them, but it is the tenants who give to the places the names of their own pursuits. > Greek: 123. ἐπειδὴ δʼ εἰς τὰς ἐπωνυμίας τῶν οἰκήσεων καταφεύγεις, κατʼ οἴκημα τὸ πρᾶγμα ἐξετάζεσθαι ἀξιῶν ὅπου ἐκαθέζου, ἃ μέλλω λέγειν ἀκούσας εἰσαῦθις οὐ χρήσῃ τοιούτῳ λόγῳ, ἐὰν σωφρονῇς. οὐ γὰρ τὰ οἰκήματα οὐδʼ αἱ οἰκήσεις τὰς ἐπωνυμίας τοῖς ἐνοικήσασι παρέχουσιν, ἀλλʼ οἱ ἐνοικήσαντες τὰς τῶν ἰδίων ἐπιτηδευμάτων ἐπωνυμίας τοῖς τόποις παρασκευάζουσιν. [¶24] 124. Where, for example, several men hire one house and occupy it, dividing it between them, we call it an “apartment house,” but where one man only dwells, a “house.” And if perchance a physician moves into one of these shops on the street, it is called a “surgery.” But if he moves out and a smith moves into this same shop, it is called a “smithy”; if a fuller, a “laundry”; if a carpenter, a “carpenter’ s shop”; and if a pimp and his harlots, from the trade itself it gets its name of “brothel.” So that you have made many a house a brothel by the facility with which you have plied your profession. Ask not, then, where it was that you practised it, but make this your defence, that you have never done the thing. > Greek: 124. ὅπου μὲν γὰρ πολλοὶ μισθωσάμενοι μίαν οἴκησιν διελόμενοι ἔχουσι, συνοικίαν καλοῦμεν, ὅπου δʼ εἷς ἐνοικεῖ, οἰκίαν. ἐὰν δʼ εἰς ἓν δήπου τούτων τῶν ἐπὶ ταῖς ὁδοῖς ἐργαστηρίων ἰατρὸς εἰσοικίσηται, ἰατρεῖον καλεῖται· ἐὰν δʼ μὲν ἐξοικίσηται, εἰς δὲ τὸ αὐτὸ τοῦτο ἐργαστήριον χαλκεὺς εἰσοικίσηται, χαλκεῖον ἐκλήθη, ἐὰν δὲ κναφεύς, κναφεῖον, ἐὰν δὲ τέκτων, τεκτονεῖον· ἐὰν δὲ πορνοβοσκὸς καὶ πόρναι, ἀπὸ τῆς ἐργασίας αὐτῆς ἐκλήθη πορνεῖον. ὥστε σὺ πολλὰ πορνεῖα τῇ τῆς πράξεως εὐχερείᾳ πεποίηκας. μὴ οὖν, ὅπου ποτὲ ἔπραττες, ἐρώτα, ἀλλʼ ὡς οὐ πεποίηκας, τοῦτο ἀπολογοῦ. [¶25] 125. But it seems that we are to have another argument, too, concocted by the same sophist. For he says that nothing is more unjust than common report, and he goes to the market-place for his evidence, the sort of thing that is quite in harmony with his own life. He says first that the apartment house in Colonus which is called Demon’ s is falsely named, for it does not belong to Demon. Again, that the herm called “the Herm of Andocides” is not that of Andocides, but a votive offering of the tribe Aegeis. > Greek: 125. ἥξει δʼ ὡς ἔοικε καὶ ἕτερος λόγος τις ὑπὸ τοῦ αὐτοῦ σοφιστοῦ συγκείμενος. λέγει γὰρ ὡς οὐδέν ἐστιν ἀδικώτερον φήμης, ἀγοραῖα τεκμήρια καὶ παντελῶς ἀκόλουθα τῷ αὑτοῦ βίῳ παρεχόμενος. πρῶτον μὲν γὰρ τὴν ἐν Κολωνῷ συνοικίαν τὴν Δήμωνος καλουμένην ψευδῆ φησι τὴν ἐπωνυμίαν ἔχειν· οὐ γὰρ εἶναι Δήμωνος· ἔπειτα τὸν Ἑρμῆν τὸν Ἀνδοκίδου καλούμενον οὐκ Ἀνδοκίδου, ἀλλʼ Αἰγῇδος φυλῆς εἶναι ἀνάθημα. [¶26] 126. and Demosthenes by way of a jest presents himself as an example, for he poses as a man who knows how to indulge in pleasantries and to joke about his own manner of life. “Unless,” he says, “I am to answer to the name when the crowd call me, not Demosthenes, but ‘Batalus,’ just because I got that nickname from my nurse, as my baby-name.” And he says that if Timarchus did develop into a handsome youth, and if he is jeered at through slanderous interpretation of that fact, and not because of his own actions, surely he ought not for that reason to fall into misfortune. > Greek: 126. παραφέρει δʼ αὑτὸν ἐν σκώμματος μέρει, ὡς ἡδὺς ὢν ἀνὴρ καὶ περὶ τὰς ἰδίας διατριβὰς γελοῖος· εἰ μὴ καὶ ἐμὲ δεῖ, φησίν, ὑπακούειν τοῖς ὄχλοις μὴ Δημοσθένην καλούμενον, ἀλλὰ Βάταλον, ὅτι ταύτην ἐξ ὑποκορίσματος τίτθης τὴν ἐπωνυμίαν ἔχω. εἰ δὲ Τίμαρχος ὡραῖος ἐγένετο καὶ σκώπτεται τῇ τοῦ πράγματος διαβολῇ καὶ μὴ τοῖς αὑτοῦ ἔργοις, οὐ δήπου διὰ τοῦτʼ αὐτόν φησι δεῖν συμφορᾷ περιπεσεῖν. [¶27] 127. But, Demosthenes, in the case of votive offerings, houses, estates, and all dumb objects in general, I do indeed hear many names applied, ever changing, never twice the same; for in them are no actions good or bad, but the man who happens to have become connected with them, whoever he may be, gives them a name according to the greatness of his own reputation. But in the case of the life and conduct of men, a common report which is unerring does of itself spread abroad throughout the city; it causes the private deed to become matter of public knowledge, and many a time it even prophesies what is about to be. > Greek: 127. ἐγὼ δέ, ὦ Δημοσθενες, περὶ μὲν τῶν ἀναθημάτων καὶ τῶν οἰκιῶν καὶ τῶν κτημάτων καὶ πάντων ὅλως τῶν ἀφώνων πολλοὺς καὶ παντοδαποὺς καὶ οὐδέποτε τοὺς αὐτοὺς ἀκούω λόγους λεγομένους· οὐ γάρ εἰσιν ἐν αὐτοῖς οὔτε καλαὶ οὔτε αἰσχραὶ πράξεις, ἀλλʼ ὁ προσαψάμενος αὐτῶν καὶ παρατυχών, ὅστις ἂν ᾖ, κατὰ τὸ μέγεθος τῆς αὑτοῦ δόξης λόγον παρέχει· περὶ δὲ τὸν τῶν ἀνθρώπων βίον καὶ τὰς πράξεις ἀψευδής τις ἀπὸ ταὐτομάτου πλανᾶται φήμη κατὰ τὴν πόλιν, καὶ διαγγέλλει τοῖς πολλοῖς τὰς ἰδίας πράξεις, πολλὰ δὲ καὶ μαντεύεται περὶ τῶν μελλόντων ἔσεσθαι. [¶28] 128. to manifest and so far from being fabricated is this statement of mine, that you will find that both our city and our forefathers dedicated an altar to Common Report, as one of the greatest gods; and you will find that Homer again and again in the Iliad says, of a thing that has not yet come to pass, “Common Report came to the host;” and again you will find Euripides declaring that this god is able not only to make known the living, revealing their true characters, but the dead as well, when he says, “Common Report shows forth the good man, even though he be in the bowels of the earth;” > Greek: 128. καὶ οὕτως ἐναργές ἐστι καὶ οὐ πεπλασμένον ὃ λέγω, ὥσθʼ εὑρήσετε καὶ τὴν πόλιν ἡμῶν καὶ τοὺς προγόνους φήμης ὡς θεοῦ μεγίστης βωμὸν ἱδρυμένους, καὶ τὸν Ὅμηρον πολλάκις ἐν τῇ Ἰλιάδι λέγοντα πρὸ τοῦ τι τῶν μελλόντων γενέσθαι· φήμη δʼ εἰς στρατὸν ἦλθε, καὶ πάλιν τὸν Εὐριπίδην ἀποφαινόμενον τὴν θεὸν ταύτην οὐ μόνον τοὺς ζῶντας ἐμφανίζειν δυναμένην, ὁποῖοί τινες ἂν τυγχάνωσιν ὄντες, ἀλλὰ καὶ τοὺς τετελευτηκότας, ὅταν λέγῃ, φήμη τὸν ἐσθλὸν κἀν μυχῷ δείκνυσι γῆς. [¶29] 129. and Hesiod expressly represents her as a goddess, speaking in words that are very plain to those who are willing to understand, for he says, “But Common Report dies never, the voice that tongues of many men do utter. She also is divine.” You will find that all men whose lives have been decorous praise these verses of the poets. For all who are ambitious for honor from their fellows believe that it is from good report that fame will come to them. But men whose lives are shameful pay no honor to this god, for they believe that in her they have a deathless accuser. > Greek: 129. ὁ δʼ Ἡσίοδος καὶ διαρρήδην θεὸν αὐτὴν ἀποδείκνυσι, πάνυ σαφῶς φράζων τοῖς βουλομένοις συνιέναι· λέγει γάρ, φήμη δʼ οὔτις πάμπαν ἀπόλλυται, ἥντινα λαοὶ πολλοὶ φημίξωσι· θεός νύ τίς ἐστι καὶ αὐτή. καὶ τούτων τῶν ποιημάτων τοὺς μὲν εὐσχημόνως βεβιωκότας εὑρήσετε ἐπαινέτας ὄντας· πάντες γὰρ οἱ δημοσίᾳ φιλότιμοι παρὰ τῆς ἀγαθῆς φήμης ἡγοῦνται τὴν δόξαν κομιεῖσθαι· οἷς δʼ αἰσχρός ἐστιν ὁ βίος, οὐ τιμῶσι τὴν θεὸν ταύτην· κατήγορον γὰρ αὐτὴν ἀθάνατον ἔχειν ἡγοῦνται. [¶30] 130. Call to mind, therefore, fellow citizens, what common report you have been accustomed to hear in the case of Timarchus. The instant the name is spoken you ask, do you not, “What Timarchus do you mean? The prostitute?” Furthermore, if I had presented witnesses concerning any matter, you would believe me; if then I present the god as my witness, will you refuse to believe? But she is a witness against whom it would be impiety even to bring complaint of false testimony. > Greek: 130. ἀναμνήσθητε οὖν, ὦ ἄνδρες, τίνι κέχρησθε φήμῃ περὶ Τιμάρχου. οὐχ ἅμα τοὔνομα λέγεται καὶ τὸ ἐρώτημα ἐρωτᾶτε· ποῖος Τίμαρχος; ὁ πόρνος; ἔπειτα εἰ μὲν μάρτυρας παρειχόμην περί τινος, ἐπιστεύετʼ ἄν μοι· εἰ δὲ τὴν θεὸν μάρτυρα παρέχομαι, οὐ πιστεύσετε; ᾗ οὐδὲ ψευδομαρτυρίων θέμις ἐστὶν ἐπισκήψασθαι. [¶31] 131. in the case of Demosthenes, too, it was common report, and not his nurse, that gave him his nickname; and well did common report name him Batalus, for his effeminacy and lewdness! For, Demosthenes, if anyone should strip off those exquisite, pretty mantle of yours, and the soft, pretty shirts that you wear while you are writing your speeches against your friends, and should pass them around among the jurors, I think, unless they were informed beforehand, they would be quite at a loss to say whether they had in their hands the clothing of a man or of a woman! > Greek: 131. ἐπεὶ καὶ περὶ τῆς Δημοσθένους ἐπωνυμίας, οὐ κακῶς ὑπὸ τῆς φήμης, ἀλλʼ οὐχ ὑπὸ τῆς τίτθης, Βάταλος προσαγορεύεται, ἐξ ἀνανδρίας καὶ κιναιδίας ἐνεγκάμενος τοὔνομα. εἰ γάρ τίς σου τὰ κομψὰ ταῦτα χλανίσκια περιελόμενος καὶ τοὺς μαλακοὺς χιτωνίσκους, ἐν οἷς τοὺς κατὰ τῶν φίλων λόγους γράφεις, περιενέγκας δοίη εἰς τὰς χεῖρας τῶν δικαστῶν, οἶμαι ἂν αὐτούς, εἴ τις μὴ προειπὼν τοῦτο ποιήσειεν, ἀπορῆσαι εἴτε ἀνδρὸς εἴτε γυναικὸς εἰλήφασιν ἐσθῆτα. [¶32] 132. But in the course of the defence one of the generals will, as I am told, mount the platform, with head held high and a self-conscious air, as one who should say, Behold the graduate of the wrestling schools, and the student of philosophy! And he will undertake to throw ridicule upon the whole idea of the prosecution, asserting that this is no legal process that I have devised, but the first step in a dangerous decline in the culture of our youth. He will cite first those benefactors of yours, Harmodius and Aristogeiton, describing their fidelity to one another, and telling how in their case this relationship proved the salvation of the state. > Greek: 132. ἀναβήσεται δʼ ἐν τῇ ἀπολογίᾳ καὶ τῶν στρατηγῶν τις, ὡς ἀκούω, ὑπτιάζων καὶ κατασκοπούμενος ἑαυτόν, ὡς ἐν παλαίστραις καὶ διατριβαῖς γεγονώς· ὃς ἐπιχειρήσει διασύρειν τὴν ὅλην ἔνστασιν τοῦ ἀγῶνος, οὐ κρίσιν ἐξευρηκέναι με φάσκων, ἀλλὰ δεινῆς ἀπαιδευσίας ἀρχήν, παραφέρων πρῶτον μὲν τοὺς εὐεργέτας τοὺς ὑμετέρους, Ἁρμόδιον καὶ Ἀριστογείτονα, καὶ τὴν πρὸς ἀλλήλους πίστιν καὶ τὸ πρᾶγμα ὡς συνήνεγκε τῇ πόλει διεξιών· [¶33] 133. Indeed, they say he will not even spare the poems of Homer or the names of the heroes, but will celebrate the friendship between Patroclus and Achilles, which, we are told, had its source in passion. And he will pronounce an encomium on beauty now, as though it were not recognised long since as a blessing, if haply it be united with morality. For he says that if certain men by slandering this beauty of body shall cause beauty to be a misfortune to those who possess it, then in your public verdict you will contradict your personal prayers. > Greek: 133. οὐκ ἀφέξεται δέ, ὥς φασιν, οὐδὲ τῶν Ὁμήρου ποιημάτων οὐδὲ τῶν ὀνομάτων τῶν ἡρωικῶν, ἀλλὰ καὶ τὴν λεγομένην γενέσθαι φιλίαν διʼ ἔρωτα Πατρόκλου καὶ Ἀχιλλέως ὑμνήσει, καὶ τὸ κάλλος, ὥσπερ οὐ πάλαι μακαριζόμενον, ἂν τύχῃ σωφροσύνης, νῦν ἐγκωμιάσεται. εἰ γὰρ τὴν τοῦ σώματος εὐπρέπειαν ταύτην τινὲς διαβάλλοντες συμφορὰν τοῖς ἔχουσι καταστήσουσιν, οὐ ταὐτὰ κοινῇ ψηφιεῖσθαί φησιν ὑμᾶς καὶ ἰδίᾳ εὔχεσθαι· [¶34] 134. For you seem to him, he says, in danger of being strangely inconsistent; for when you are about to beget children, you pray one and all that your sons still unborn may be fair and beautiful in person, and worthy of the city; and yet when you have sons already born, of whom the city may well be proud, if by their surpassing beauty and youthful charm they infatuate one person or another, and become the subject of strife because of the passion they inspire, these sons, as it seems, you propose to deprive of civic rights—because Aeschines tells you to do it. > Greek: 134. ἄτοπον γὰρ εἶναι δοκεῖν αὐτῷ, εἰ τοὺς μὲν υἱεῖς τοὺς μηδέπω γεγονότας ἅπαντες εὔχεσθε οἱ μέλλοντες παιδοποιεῖσθαι καλοὺς κἀγαθοὺς τὰς ἰδέας φῦναι καὶ τῆς πόλεως ἀξίους, τοὺς δʼ ἤδη γεγονότας, ἐφʼ οἷς προσήκει σεμνύνεσθαι τὴν πόλιν, ἐὰν κάλλει καὶ ὥρᾳ διενεγκόντες ἐκπλήξωσί τινας καὶ περιμάχητοι ἐξ ἔρωτος γένωνται, τούτους ὡς ἔοικεν Αἰσχίνῃ πεισθέντες ἀτιμώσετε. [¶35] 135. And just here I understand he is going to carry the war into my territory, and ask me if I am not ashamed on my own part, after having made a nuisance of myself in the gymnasia and having been many times a lover, now to be bringing the practice into reproach and danger. And finally—so I am told—in an attempt to raise a laugh and start silly talk among you, he says he is going to exhibit all the erotic poems I have ever addressed to one person or another, and he promises to call witnesses to certain quarrels and pommellings in which I have been involved in consequence of this habit. > Greek: 135. κἀνταῦθα δή τινα καταδρομήν, ὡς ἀκούω, μέλλει ποιεῖσθαι περὶ ἐμοῦ, ἐπερωτῶν εἰ οὐκ αἰσχύνομαι αὐτὸς μὲν ἐν τοῖς γυμνασίοις ὀχληρὸς ὢν καὶ πλείστων ἐραστὴς γεγονώς, τὸ δὲ πρᾶγμα εἰς ὄνειδος καὶ κινδύνους καθιστάς. καὶ τὸ τελευταῖον, ὡς ἀπαγγέλλουσί τινές μοι, εἰς γέλωτα καὶ λῆρόν τινα προτρεπόμενος ὑμᾶς, ἐπιδείξεσθαί μου φησὶν ὅσα πεποίηκα ἐρωτικὰ εἴς τινας ποιήματα, καὶ λοιδοριῶν τινων καὶ πληγῶν ἐκ τοῦ πράγματος, αἳ περὶ ἐμὲ γεγένηνται, μαρτυρίας φησὶ παρέξεσθαι. [¶36] 136. Now as for me, I neither find fault with love that is honorable, nor do I say that those who surpass in beauty are prostitutes. I do not deny that I myself have been a lover and am a lover to this day, nor do I deny that the jealousies and quarrels that commonly arise from the practice have happened in my case. As to the poems which they say I have composed, some I acknowledge, but as to others I deny that they are of the character that these people will impute to them, for they will tamper with them. > Greek: 136. ἐγὼ δὲ οὔτε ἔρωτα δίκαιον ψέγω, οὔτε τοὺς κάλλει διαφέροντάς φημι πεπορνεῦσθαι, οὔτʼ αὐτὸς ἐξαρνοῦμαι μὴ οὐ γεγονέναι τʼ ἐρωτικός, καὶ ἔτι καὶ νῦν εἶναι, τάς τε ἐκ τοῦ πράγματος γιγνομένας πρὸς ἑτέρους φιλονικίας καὶ μάχας οὐκ ἀρνοῦμαι μὴ οὐχὶ συμβεβηκέναι μοι. περὶ δὲ τῶν ποιημάτων ὧν φασιν οὗτοί με πεποιηκέναι, τὰ μὲν ὁμολογῶ, τὰ δὲ ἐξαρνοῦμαι μὴ τοῦτον ἔχειν τὸν τρόπον ὃν οὗτοι διαφθείροντες παρέξονται. [¶37] 137. The distinction which I draw is this: to be in love with those who are beautiful and chaste is the experience of a kind-hearted and generous soul; but to hire for money and to indulge in licentiousness is the act of a man who is wanton and ill-bred. And whereas it is an honor to be the object of a pure love, I declare that he who has played the prostitute by inducement of wages is disgraced. How wide indeed is the distinction between these two acts and how great the difference, I will try to show you in what I shall next say. > Greek: 137. ὁρίζομαι δʼ εἶναι τὸ μὲν ἐρᾶν τῶν καλῶν καὶ σωφρόνων φιλανθρώπου πάθος καὶ εὐγνώμονος ψυχῆς, τὸ δὲ ἀσελγαίνειν ἀργυρίου τινὰ μισθούμενον ὑβριστοῦ καὶ ἀπαιδεύτου ἀνδρὸς ἔργον· καὶ τὸ μὲν ἀδιαφθόρως ἐρᾶσθαί φημι καλὸν εἶναι, τὸ δʼ ἐπαρθέντα μισθῷ πεπορνεῦσθαι αἰσχρόν. ὅσον δʼ ἑκάτερον τούτων ἀπʼ ἀλλήλων διέστηκε καὶ ὡς πολὺ διαφέρει, ἐν τοῖς ἐφεξῆς ὑμᾶς πειράσομαι λόγοις διδάσκειν. [¶38] 138. your fathers, when they were laying down laws to regulate the habits of men and those acts that inevitably flow from human nature, forbade slaves to do those things which they thought ought to be done by free men. “A slave,” says the law, “shall not take exercise or anoint himself in the wrestling-schools.” It did not go on to add, “But the free man shall anoint himself and take exercise;” for when, seeing the good that comes from gymnastics, the lawgivers forbade slaves to take part, they thought that in prohibiting them they were by the same words inviting the free. > Greek: 138. οἱ γὰρ πατέρες ἡμῶν, ὅθʼ ὑπὲρ τῶν ἐπιτηδευμάτων καὶ τῶν ἐκ φύσεως ἀναγκαίων ἐνομοθέτουν, ἃ τοῖς ἐλευθέροις ἡγοῦντο εἶναι πρακτέα, ταῦτα τοῖς δούλοις ἀπεῖπον μὴ ποιεῖν. δοῦλον, φησὶν ὁ νόμος, μὴ γυμνάζεσθαι μηδὲ ξηραλοιφεῖν ἐν ταῖς παλαίστραις. καὶ οὐκέτι προσέγραψε· τὸν δʼ ἐλεύθερον ἀλείφεσθαι καὶ γυμνάζεσθαι. ὁπότε γὰρ οἱ νομοθέται τὸ καλὸν τὸ ἐκ τῶν γυμνασίων κατιδόντες ἀπεῖπον τοῖς δούλοις μὴ μετέχειν, τῷ αὐτῷ ἡγοῦντο, ᾧ ἐκείνους ἐκώλυον, τοὺς ἐλευθέρους προτρέπειν. [¶39] 139. again, the same lawgiver said, “A slave shall not be the lover of a free boy nor follow after him, or else he shall receive fifty blows of the public lash.” But the free man was not forbidden to love a boy, and associate with him, and follow after him, nor did the lawgiver think that harm came to the boy thereby, but rather that such a thing was a testimony to his chastity. But, I think, so long as the boy is not his own master and is as yet unable to discern who is a genuine friend, and who is not, the law teaches the lover self-control, and makes him defer the words of friendship till the other is older and has reached years of discretion; but to follow after the boy and to watch over him the lawgiver regarded as the best possible safeguard and protection for chastity. > Greek: 139. πάλιν ὁ αὐτὸς εἶπε νομοθέτης· δοῦλον ἐλευθέρου παιδὸς μήτʼ ἐρᾶν μήτʼ ἐπακολουθεῖν, ἢ τύπτεσθαι τῇ δημοσίᾳ μάστιγι πεντήκοντα πληγάς. ἀλλʼ οὐ τὸν ἐλεύθερον ἐκώλυσεν ἐρᾶν καὶ ὁμιλεῖν καὶ ἀκολουθεῖν, οὐδὲ βλάβην τῷ παιδί, ἀλλὰ μαρτυρίαν σωφροσύνης ἡγήσατο συμβαίνειν. ἀκύρου δʼ οἶμαι καὶ ἀδυνάτου ἔτι ὄντος κρῖναι τὸν ὄντως εὔνουν καὶ μή, τὸν ἐρῶντα σωφρονίζει, καὶ τοὺς τῆς φιλίας λόγους εἰς τὴν φρονοῦσαν καὶ πρεσβυτέραν ἡλικίαν ἀναβάλλεται· τὸ δʼ ἐπακολουθεῖν καὶ ἐφορᾶν φρουρὰν καὶ φυλακὴν σωφροσύνης ἡγήσατο εἶναι μεγίστην. [¶40] 140. and so it was that those benefactors of the state, Harmodius and Aristogeiton, men pre-eminent for their virtues, were so nurtured by that chaste and lawful love—or call it by some other name than love if you like—and so disciplined, that when we hear men praising what they did, we feel that words are inadequate to the eulogy of their deeds. > Greek: 140. τοιγάρτοι τοὺς τῆς πόλεως μὲν εὐεργέτας, ταῖς δʼ ἀρεταῖς ὑπερενηνοχότας, Ἁρμόδιον καὶ Ἀριστογείτονα, ὁ σώφρων καὶ ἔννομος, εἴτε ἔρωτα εἴτε ὅντινα τρόπον χρὴ προσειπεῖν, τοιούτους ἐπαίδευσεν, ὥστε τοὺς ἐπαινοῦντας τὰ ἐκείνων ἔργα καταδεεστέρους δοκεῖν εἶναι ἐν τοῖς ἐγκωμίοις τῶν ἐκείνοις πεπραγμένων. [¶41] 141. But since you make mention of Achilles and Patroclus, and of Homer and the other poets—as though the jury were men innocent of education, while you are people of a superior sort, who feel yourselves quite beyond common folks in learning—that you may know that we too have before now heard and learned a little something, we shall say a word about this also. For since they undertake to cite wise men, and to take refuge in sentiments expressed in poetic measures, look, fellow citizens, into the works of those who are confessedly good and helpful poets, and see how far apart they considered chaste men, who love their like, and men who are wanton and overcome by forbidden lusts. > Greek: 141. ἐπειδὴ δὲ Ἀχιλλέως καὶ Πατρόκλου μέμνησθε καὶ Ὁμήρου καὶ ἑτέρων ποιητῶν, ὡς τῶν μὲν δικαστῶν ἀνηκόων παιδείας ὄντων, ὑμεῖς δὲ εὐσχήμονές τινες καὶ περιφρονοῦντες ἱστορίᾳ τὸν δῆμον, ἵνʼ εἰδῆτε ὅτι καὶ ἡμεῖς τι ἤδη ἠκούσαμεν καὶ ἐμάθομεν, λέξομέν τι καὶ περὶ τούτων. ἐπειδὴ γὰρ ἐπιχειροῦσι φιλοσόφων ἀνδρῶν μεμνῆσθαι καὶ καταφεύγειν ἐπὶ τοὺς εἰρημένους ἐν τῷ μέτρῳ λόγους, θεωρήσατε ἀποβλέψαντες, ὦ ἄνδρες Ἀθηναῖοι, εἰς τοὺς ὁμολογουμένως ἀγαθοὺς καὶ χρηστοὺς ποιητάς, ὅσον κεχωρίσθαι ἐνόμισαν τοὺς σώφρονας καὶ τῶν ὁμοίων ἐρῶντας, καὶ τοὺς ἀκρατεῖς ὧν οὐ χρὴ καὶ τοὺς ὑβριστάς. [¶42] 142. I will speak first of Homer, whom we rank among the oldest and wisest of the poets. Although he speaks in many places of Patroclus and Achilles, he hides their love and avoids giving a name to their friendship, thinking that the exceeding greatness of their affection is manifest to such of his hearers as are educated men. > Greek: 142. λέξω δὲ πρῶτον μὲν περὶ Ὁμήρου, ὃν ἐν τοῖς πρεσβυτάτοις καὶ σοφωτάτοις τῶν ποιητῶν εἶναι τάττομεν. ἐκεῖνος γὰρ πολλαχοῦ μεμνημένος περὶ Πατρόκλου καὶ Ἀχιλλέως, τὸν μὲν ἔρωτα καὶ τὴν ἐπωνυμίαν αὐτῶν τῆς φιλίας ἀποκρύπτεται, ἡγούμενος τὰς τῆς εὐνοίας ὑπερβολὰς καταφανεῖς εἶναι τοῖς πεπαιδευμένοις τῶν ἀκροατῶν. [¶43] 143. For Achilles says somewhere in the course of his lament for the death of Patroclus, as recalling one of the greatest of sorrows, that unwillingly he has broken the promise he had given to Menoetius, the father of Patroclus; for he had promised to bring his son back safe to Opus, if he would send him along with him to Troy, and entrust him to his care. It is evident from this that it was because of love that he undertook to take care of him. > Greek: 143. λέγει γάρ που Ἀχιλλεὺς ὀδυρόμενος τὸν τοῦ Πατρόκλου θάνατον, ὡς ἕν τι τοῦτο τῶν λυπηροτάτων ἀναμιμνῃσκόμενος, ὅτι τὴν ὑπόσχεσιν τὴν πρὸς τὸν πατέρα τὸν Πατρόκλου Μενοίτιον ἄκων ἐψεύσατο· ἐπαγγείλασθαι γὰρ εἰς Ὀποῦντα σῶν ἀπάξειν, εἰ συμπέμψειεν αὐτὸν εἰς τὴν Τροίαν καὶ παρακαταθεῖτο αὑτῷ. ᾧ καταφανής ἐστιν, ὡς διʼ ἔρωτα τὴν ἐπιμέλειαν αὐτοῦ παρέλαβεν. [¶44] 144. But the verses, which I am about to recite, are these: “Ah me, I rashly spoke vain words that day” “When in his halls I cheered Menoetius.” “I told the hero I would surely bring” “His famous son to Opus back again,” “When he had ravaged Ilium, and won” “His share of spoil. But Zeus does not fulfil” “To men their every hope. For fate decrees” “That both of us make red one spot of earth.” > Greek: 144. ἔστι δὲ τὰ ἔπη ἃ ἐγὼ νυνὶ μέλλω λέγειν· ὦ πόποι, ἦ ῥʼ ἅλιον ἔπος ἔκβαλον ἤματι κείνῳ θαρσύνων ἥρωα Μενοίτιον ἐν μεγάροισιν. φῆν δέ οἱ εἰς Ὀπόεντα περικλυτὸν υἱὸν ἀπάξειν, Ἴλιον ἐκπέρσαντα λαχόντα τε ληίδος αἶσαν. ἀλλʼ οὐ Ζεὺς ἄνδρεσσι νοήματα πάντα τελευτᾷ· ἄμφω γὰρ πέπρωται ὁμοίην γαῖαν ἐρεύθειν. [¶45] 145. And indeed not only here do we see his deep distress, but he mourned so sorely for him, that although his mother Thetis cautioned him and told him that if he would refrain from following up his enemies and leave the death of Patroclus unavenged, he should return to his home and die an old man in his own land, whereas if he should take vengeance, he should soon end his life, he chose fidelity to the dead rather than safety. And with such nobility of soul did he hasten to take vengeance on the man who slew his friend, that when all tried to comfort him and urged him to bathe and take food, he swore that he would do none of these things until he had brought the head of Hector to the grave of Patroclus. > Greek: 145. οὐ τοίνυν ἐνταῦθα μόνον σχετλιάζων φαίνεται, ἀλλʼ οὕτως αὐτὸν ἰσχυρῶς ἐπένθησεν, ὥστε παρὰ Θέτιδος τῆς αὑτοῦ μητρὸς προακούσας ὅτι μὴ μετελθὼν μὲν τοὺς ἐχθρούς, ἀλλʼ ἐάσας ἀτιμώρητον τὸν τοῦ Πατρόκλου θάνατον, ἐπανελθὼν οἴκαδε γηραιὸς ἐν τῇ αὑτοῦ πατρίδι ἀποθανεῖται, τιμωρησάμενος δὲ διὰ ταχέων μέλλοι τὸν βίον τελευτᾶν, εἵλετο τὴν τοῦ τεθνεῶτος πίστιν μᾶλλον ἢ τὴν σωτηρίαν. οὕτω δὲ μεγαλοψύχως ἠπείγετο τὸν φονέα τὸν ἐκείνου τιμωρήσασθαι, ὥστε πάντων αὐτὸν παραμυθουμένων καὶ κελευόντων λούσασθαι καὶ σῖτον προσενέγκασθαι, ἀπόμνυσι μηδὲν τούτων πράξειν, πρὶν ἂν τὴν τοῦ Ἕκτορος κεφαλὴν ἐπὶ τὸν τοῦ Πατρόκλου τάφον ἐνέγκῃ. [¶46] 146. And when he was sleeping by the funeral pyre, as the poet says, the ghost of Patroclus stood before him, and stirred such memories and laid upon Achilles such injunctions, that one may well weep, and envy the virtue and the friendship of these men. He prophesies that Achilles too is not far from the end of life, and enjoins upon him, if it he in any wise possible, to make provision that even as they had grown up and lived together, even so when they are dead their bones may be in the same coffer. > Greek: 146. καθεύδοντος δʼ αὐτοῦ ἐπὶ τῇ πυρᾷ, ὥς φησιν ὁ ποιητής, εἴδωλον ἐφίσταται Πατρόκλου, καὶ τοιούτων ἐπεμνήσθη καὶ τοιαῦτα ἐπέσκηψε τῷ Ἀχιλλεῖ, ἐφʼ οἷς καὶ δακρῦσαι καὶ ζηλῶσαι τὴν ἀρετὴν καὶ τὴν φιλίαν ἄξιον αὐτῶν ἐστιν. ἐπισκήπτει μὲν γὰρ αὐτῷ, προειπὼν ὅτι οὐδὲ ἐκεῖνος ἀπέχει μακρὰν τῆς τοῦ βίου τελευτῆς, εἴ πως εἴη δυνατόν, προδιοικήσασθαι, ὅπως τὸν αὐτὸν τρόπον, ὥσπερ καὶ ἐτράφησαν καὶ ἐβίωσαν ἐν τῷ αὐτῷ, οὕτω καὶ τελευτησάντων αὐτῶν τὰ ὀστᾶ ἐν τῇ αὐτῇ σορῷ κείσεται· [¶47] 147. weeping, and recalling the pursuits which they had followed together in life, he says, “Never again shall we sit together alone as in the old days, apart from our other friends, and take high counsel,” feeling, I believe, that this fidelity and affection were what they would long for most. But that you may hear the sentiments of the poet in verse also, the clerk shall read to you the verses on this theme which Homer composed. > Greek: 147. ὀδυρόμενος δὲ καὶ τὰς διατριβὰς διεξιὼν ἃς μετʼ ἀλλήλων ζῶντες διέτριβον, λέγει ὅτι οὐκέτι περὶ τῶν μεγίστων, ὥσπερ τὸ πρότερον, καθεζόμενοι μετʼ ἀλλήλων μόνοι ἄπωθεν τῶν ἄλλων φίλων βουλευσόμεθα, τὴν πίστιν οἶμαι καὶ τὴν εὔνοιαν ποθεινοτάτην ἡγούμενος εἶναι. ἵνα δὲ καὶ διὰ τοῦ μέτρου τὰς γνώμας ἀκούσητε τοῦ ποιητοῦ, ἀναγνώσεται ὑμῖν ὁ γραμματεὺς τὰ ἔπη τὰ περὶ τούτων ἃ Ὅμηρος πεποίηκε. [¶48] 148. read first the verses about the vengeance on Hector. “But since, dear comrade, after thee I go” “Beneath the earth, I will not bury thee” “Till here I bring thee Hector’ s head and arms,” “The spoils of that proud prince who took thy life.” > Greek: 148. λέγε πρῶτον τὰ περὶ τῆς Ἕκτορος τιμωρίας. ἀλλʼ ἐπεὶ οὖν, φίλʼ ἑταῖρε, σεῦ ὕστερος εἶμʼ ὑπὸ γαῖαν, οὔ σε πρὶν κτεριῶ, πρίν γʼ Ἕκτορος ἐνθάδʼ ἐνεῖκαι τεύχεα καὶ κεφαλήν, μεγαθύμου σεῖο φονῆος. [¶49] 149. Now read what Patroclus says in the dream about their common burial and about the intercourse that they once had with one another. “For we no longer as in life shall sit” “Apart in sweet communion. Nay, the doom” “Appointed me at birth has yawned for me.” “And fate has destined thee, Achilles, peer” “Of gods, to die beneath the wall of Troy’ s” “Proud lords, fighting for fair-haired Helen’ s sake.” “More will I say to thee, pray heed it well:” “Let not my bones be laid apart from thine,” “Achilles, but that thou and I may be” “In common earth, I beg that I may share” “That golden coffer which thy mother brought” “To be thine own, even as we in youth” “Grew up together in thy home. My sire” “Menoetius brought me, a little lad, from home,” “From Opus, to your house, for sad bloodshed,” “That day, when, all unwitting, in childish wrath” “About the dice, I killed Amphidamas’ son.” “The knightly Peleus took me to his home” “And kindly reared me, naming me thy squire.” “So let one common coffer hide our bones.” > Greek: 149. ἀναγίγνωσκε δὴ ἃ περὶ τοῦ ὁμοτάφους αὐτοὺς γενέσθαι λέγει ἐν τῷ ὕπνῳ ὁ Πάτροκλος, καὶ περὶ τῶν διατριβῶν, ἃς συνδιέτριβον ἀλλήλοις. οὐ γὰρ ἔτι ζωοί γε φίλων ἀπάνευθεν ἑταίρων βουλὰς ἑζόμενοι βουλεύσομεν· ἀλλʼ ἐμὲ μὲν Κὴρ ἀμφέχανε στυγερή, ἥπερ λάχε γεινόμενόν περ· καὶ δὲ σοὶ αὐτῷ μοῖρα, θεοῖς ἐπιείκελʼ Ἀχιλλεῦ, τείχει ὕπο Τρώων εὐηγενέων ἀπολέσθαι, μαρνάμενον δηίοις Ἑλένης ἕνεκʼ ἠυκόμοιο. ἄλλο δέ τοι ἐρέω, σὺ δʼ ἐνὶ φρεσὶ βάλλεο σῇσιν· μὴ ἐμὰ σῶν ἀπάνευθε τιθήμεναι ὀστέʼ, Ἀχιλλεῦ, ἀλλʼ ἵνα πέρ σε καὶ αὐτὸν ὁμοίη γαῖα κεκεύθῃ, χρυσέῳ ἐν ἀμφιφορεῖ, τόν τοι πόρε πότνια μήτηρ, ὡς ὁμοῦ ἐτράφομέν περ ἐν ὑμετέροισι δόμοισιν, εὖτέ με τυτθὸν ἐόντα Μενοίτιος ἐξ Ὀπόεντος ἤγαγεν ὑμέτερόνδʼ ἀνδροκτασίης ὕπο λυγρῆς, ἤματι τῷ, ὅτε παῖδα κατέκτανον Ἀμφιδάμαντος, νήπιος, οὐκ ἐθέλων, ἀμφʼ ἀστραγάλοισι χολωθείς· ἔνθα με δεξάμενος ἐν δώμασιν ἱππότα Πηλεὺς ἔτρεφέ τʼ ἐνδυκέως καὶ σὸν θεράποντʼ ὀνόμηνεν· ὣς δὲ καὶ ὀστέα νῶιν ὁμὴ σορὸς ἀμφικαλύπτοι.