But the Athenians, having a prudent regard to the condition of their slaves, made a law that there should be a γραφὴ ὕβρεως, even against men who ill treated their slaves. Accordingly, Hyperides, the orator, in his speech against Mnesitheus, on a charge of αἰκία, says, “They made these laws not only for the protection of freemen, but they enacted also, that even if any one personally ill treated a slave, there should be a power of preferring an indictment against him who had done so.” And Lycurgus made a similar statement, in his first speech against Lycophron; and so did Demosthenes, in his oration against Midias. And Malacus, in his Annals of the Siphnians, relates that some slaves of the Samians colonized Ephesus, being a thousand men in number; who in the first instance revolted against their masters, and fled to the mountain which is in the island, and from thence did great injury to the Samians. But, in the sixth year after these occurrences, the Samians, by the advice of an oracle, made a treaty with the slaves, on certain agreements; and the slaves were allowed to depart uninjured from the island; and, sailing away, they occupied Ephesus, and the Ephesians are descended from these ancestors.
Ἀθηναῖοι δὲ καὶ τῆς τῶν δούλων προνοοῦντες τύχης ἐνομοθέτησαν καὶ ὑπὲρ δούλων γραφὰς ὕβρεως εἶναι. Ὑπερείδης γοῦν ὁ ῥήτωρ ἐν τῷ κατὰ Μαντιθέου αἰκίας φησὶν ἔθεσαν οὐ μόνον ὑπὲρ τῶν ἐλευθέρων, ἀλλὰ καὶ ἐάν τις εἰς δούλου σῶμα ὑβρίσῃ γραφὰς εἶναι κατὰ τοῦ ὑβρίσαντος. τὰ ὅμοια εἴρηκε καὶ Λυκοῦργος ἐν τῷ κατὰ Λυκόφρονος πρώτῳ καὶ Δημοσθένης ἐν τῷ κατὰ Μειδίου. Μάλακος δ’ ἐν τοῖς Σιφνίων ὥροις ἱστορεῖ ὡς τὴν Ἔφεσον δοῦλοι τῶν Σαμίων ᾤκισαν χίλιοι τὸν ἀριθμὸν ὄντες, οἳ καὶ τὸ πρῶτον ἀποστάντες εἰς τὸ ἐν τῇ νήσῳ ὄρος κακὰ πολλὰ ἐποίουν τοὺς Σαμίους· ἔτει δὲ ἕκτῳ μετὰ ταῦτα ἐκ μαντείας οἱ Σάμιοι ἐσπείσαντο τοῖς οἰκέταις ἐπὶ συνθήκαις, καὶ ἀθῷοι ἐξελθόντες τῆς νήσου ἐκπλεύσαντες κατέσχον τὴν Ἔφεσον καὶ οἱ Ἐφέσιοι ἐκ τούτων ἐγένοντο.
But Chrysippus says that there is a difference between a δοῦλος and οἰκέτης; and he draws the distinction in the second book of his treatise on Similarity of Meaning, because he says that those who have been emancipated are still δοῦλοι, but that the term οἰκέτης is confined to those who are not discharged from servitude; for the οἰκέτης, says he is a δοῦλος, being actually at the time the property of a mast the following are called δοῦλοι, as Clitarchus treatise on Dialects: ἄζοι, and θεράποντες, and ἀκόλουθοι, and διάκονοι, and ὑπήρετα and also πάλμονες and λάτρεις. And Amerias says, that the slaves who are employed about the fields are called ἕρκιται. And Hermon, in his treatise on the Cretan Dialects, says that slaves of noble birth are called μνῶτες. And Seleucus says, that both men and maid servants are called ἄζοι; and that a female slave is often called ἀποφράση and βολίζη; and that a slave who is the son of a slave is called σίνδρων; and that ἀμφιπόλος is a name properly belonging to a female slave who is about her mistress's person, and that a πρόπολος is one who walks before her mistress. But Proxenus, in the second book of his treatise on the Lacedæmonian Constitution, says that female servants are called among the Lacedæmonians, Chalcides. But Ion of Chios, in his Laertes, uses the word οἰκέτης as synonymous with δοῦλος, and says—Alas, O servant, go on wings and closeThe house lest any man should enter in.And Achæus, in his Omphale, speaking of the Satyr, says—How rich in slaves (εὔδουλος) and how well housed he was (εὔοικος);using, however, in my opinion, the words εὔδουλος and εὔοικος in a peculiar sense, as meaning rather, good to his slaves and servants, taking εὔοικος from οἰκέτης. And it is generally understood that an οἰκέτης is a servant whose business is confined to the house, and that it is possible he may be a freeborn man.
διαφέρειν δέ φησι Χρύσιππος δοῦλον οἰκέτου γράφων ἐν δευτέρῳ περὶ ὁμονοίας διὰ τὸ τοὺς ἀπελευθέρους μὲν δούλους ἔτι εἶναι, οἰκέτας δὲ τοὺς μὴ τῆς κτήσεως ἀφειμένους. ὁ γὰρ οἰκέτης, φησί, δοῦλός ἐστι κτήσει κατατεταγμένος. καλοῦνται δ’ οἱ δοῦλοι, ὡς μὲν Κλείταρχός φησιν ἐν ταῖς Γλώσσαις, ἆζοι καὶ θεράποντες καὶ ἀκόλουθοι καὶ διάκονοι καὶ ὑπηρέται, ἔτι δ’ ἑπάμονες καὶ λάτρεις. Ἀμερίας δὲ ἑρκίτας φησὶ καλεῖσθαι τοὺς κατὰ τοὺς ἀγροὺς οἰκέτας. Ἕρμων δὲ ἐν Κρητικαῖς Γλώτταις μνώτας τοὺς ἐγγενεῖς οἰκέτας, Σέλευκος δ’ ἄζους τὰς θεραπαίνας καὶ τοὺς θεράποντας, ἀποφράσην δὲ τὴν δούλην καὶ βολίζην, σίνδρωνα δὲ τὸν δουλέκδουλον, ἀμφίπολον δὲ τὴν περὶ τὴν δέσποιναν θεράπαιναν, πρόπολον δὲ τὴν προπορευομένην. πρόξενος δ’ ἐν δευτέρῳ Λακωνικῆς πολιτείας ἐπικαλεῖσθαί φησιν χαλκίδας παρὰ Λακεδαιμονίοις τὰς θεραπαίνας. Ἴων δ’ ὁ Χῖος ἐν Λαέρτῃ τὸν οἰκέτην ἐπὶ δούλου τέθεικεν εἰπών ἴθι μοι, δόμον, οἰκέτα, κλεῖσον ὑπόπτερος, μή τις ἔλθῃ βροτῶν. Ἀχαιὸς δ’ ἐν Ὀμφάλῃ περὶ τοῦ Σατύρου λέγων φησίν ὡς εὔδουλος, ὡς εὔοικος ἦν, ἰδίως λέγων ὡς χρηστὸς ἐς τοὺς δούλους ἐστὶ καὶ τοὺς οἰκέτας. ὅτι δὲ οἰκέτης ἐστὶν ὁ κατὰ τὴν οἰκίαν διατρίβων κἂν ἐλεύθερος ᾖ κοινόν.
But the poets of the old comedy, speaking of the old-fashioned way of life, and asserting that in olden time there was no great use of slaves, speak in this way. Cratinus, in his Pluti, says—As for those men, those heroes old,Who lived in Saturn's time,When men did play at dice with loaves,And Aeginetan cakesOf barley well and brownly bakedWere roll'd down before menWho did in the palæstra toil,Full of hard lumps of dough....And Crates says, in his Beasts—A. Then no one shall possess or ownOne male or female slave,But shall himself, though ne'er so old,Labour for all his needs.B. Not so, for I will quickly makeThese matters all come right.A. And what will your plans do for us?B. Why everything you call forShould of its own accord come forth,As if now you should say,O table, lay yourself for dinner,And spread a cloth upon you.You kneading-trough, prepare some dough;You cyathus, pour forth wine;Where is the cup? come hither, cup,And empt and wash yourself.Come up, O cake. You sir, you dish,Here, bring me up some beetroot.Come hither, fish. "I can't, for IAm raw on t' other side."Well, turn round then and baste yourselfWith oil and melted butter.And immediately after this the man who takes up the opposite side of the argument says—But argue thus: I on the other handShall first of all bring water for the hot bathsOn columns raised as through the PæoniumDown to the sea, so that the stream shall flowDirect to every private person's bath.Then he shall speak and check the flowing water.Then too an alabaster box of ointmentShall of its own accord approach the bather,And sponges suitable, and also slippers.
οἱ δὲ τῆς ἀρχαίας κωμῳδίας ποιηταὶ περὶ τοῦ ἀρχαίου βίου διαλεγόμενοι ὅτι οὐκ ἦν τότε δούλων χρεία τοιάδε ἐκτίθενται· Κρατῖνος μὲν ἐν Πλούτοις· οἷς δὴ βασιλεὺς Κρόνος ἦν τὸ παλαιόν, ὅτε τοῖς ἄρτοις ἠστραγάλιζον, μᾶζαι δ’ ἐν ταῖσι παλαίστραις Αἰγιναῖαι κατεβέβληντο δρυπεπεῖς βώλοις τε κομῶσαι. Κράτης δ’ ἐν Θηρίοις· ἔπειτα δοῦλον οὐδὲ εἷς κεκτήσετ’ οὐδὲ δούλην, ἀλλ’ αὐτὸς αὑτῷ δῆτ’ ἀνὴρ γέρων διακονήσει; β. οὐ δῆθ’ ὁδοιποροῦντα γὰρ τὰ πάντ’ ἐγὼ ποιήσω. α. τί δῆτα τοῦτ’ αὐτοῖς πλέον; β. πρόσεισιν αὔθ᾽ ἕκαστον τῶν σκευαρίων ὅταν καλῇ τι· παρατίθου, τράπεζα· αὕτη· παρασκεύαζε σαυτήν. μάττε, θυλακίσκε. ἔγχει, κύαθε. ποὖσθ’ ἡ κύλιξ; διάνιζ’ ἰοῦσα σαυτήν. ἀνάβαινε, μᾶζα. τὴν χύτραν χρῆν ἐξερᾶν τὰ τεῦτλα. ἰχθύ, βάδιζ᾽. ἀλλ’ οὐδέπω ᾽ πὶ θάτερ’ ὀπτός εἰμι. οὔκουν μεταστρέψας σεαυτὸν ἁλὶ πάσεις ἀλείφων; ἑξῆς δὲ μετὰ ταῦτα ὁ τὸν ἐναντίον τούτῳ παραλαμβάνων λόγον φησίν ιἀλλ’ ἀντίθες τοι· ἐγὼ γὰρ αὐτὰ τἄμπαλιν τὰ θερμὰ λουτρὰ πρῶτον ἄξω τοῖς ἐμοῖς ἐπὶ κιόνων, ὥσπερ διὰ τοῦ Παιωνίου, ἀπὸ τῆς θαλάττης, ὥσθ’ ἑκάστῳ ῥεύσεται εἰς τὴν πύελον ἐρεῖ δὲ θὔδωρ ἀνέχετε. εἶτ’ ἁλάβαστος εὐθέως ἥξει μύρου αὐτόματος, ὁ σπόγγος τε καὶ τὰ σάνδαλα.
And Teleclides puts it better than the man whom I have just quoted, in his Amphictyons, where he says—I will tell you now the lifeWhich I have prepared for men.First of all the lovely PeaceEverywhere was always by,Like spring water which is pouredO'er the hands of feasted guests.The earth produced no cause for fear,No pains and no diseases.And everything a man could wantCame forth unask'd for to him.The streams all ran with rosy wine,And barley-cakes did fightWith wheaten loaves which first could reachA hungry man's open mouth.And each entreated to be eaten;If men loved dainty whiteness.Fish too came straight unto men's doors,And fried themselves all ready,Dish'd themselves up, and stood beforeThe guests upon the tables.A stream of soup did flow alongIn front of all the couches,Rolling down lumps of smoking meat;And rivulets of white sauceBrought to all such as chose to eatThe sweetest forced-meat balls.So that there was no lack, but allDid eat whate'er they wanted.Dishes there were of boil'd meat too,And sausages likewise and pasties;And roasted thrushes and rissolesFlew down men's throats spontaneously.Then there were sounds of cheesecakes tooCrush'd in men's hungry jaws:While the boys play'd with dainty bitsOf tripe, and paunch, and liver.No wonder men did on such fareGet stout and strong as giants.
βέλτιον δὲ τούτων Τηλεκλείδης Ἀμφικτύοσι· λέξω τοίνυν βίον ἐξ ἀρχῆς ὃν ἐγὼ θνητοῖσι παρεῖχον· εἰρήνη μὲν πρῶτον ἁπάντων ἦν ὥσπερ ὕδωρ κατὰ χειρός. ἡ γῆ δ’ ἔφερ᾽ οὐ δέος οὐδὲ νόσους, ἀλλ’ αὐτόματ᾽ ἦν τὰ δέοντα· οἴνῳ γὰρ ἅπασ’ ἔρρει χαράδρα, μᾶζαι δ’ ἄρτοις ἐμάχοντο περὶ τοῖς στόμασιν τῶν ἀνθρώπων ἱκετεύουσαι καταπίνειν εἴ τι φιλοῖεν τὰς λευκοτάτας. οἱ δ’ ἰχθύες οἴκαδ’ ἰόντες ἐξοπτῶντες σφᾶς αὐτοὺς ἂν παρέκειντ’ ἐπὶ ταῖσι τραπέζαις. ζωμοῦ δ’ ἔρρει παρὰ τὰς κλίνας ποταμὸς κρέα θερμὰ κυλίνδων ὑποτριμματίων δ’ ὀχετοὶ τούτων τοῖς βουλομένοισι παρῆσαν, ὥστ’ ἀφθονία τὴν ἔνθεσιν ἦν ἄρδονθ’ ἁπαλὴν καταπίνειν. λεκανίσκαισιν δ’ ἂν ψαιστὰ παρῆν ἡδυσματίοις κατάπαστα, ὀπταὶ δὲ κίχλαι μετ’ ἀμητίσκων εἰς τὸν φάρυγ’ εἰσεπέτοντο τῶν δὲ πλακούντων ὠστιζομένων περὶ τὴν γνάθον ἦν ἀλαλητός. μήτρας δὲ τὸμοις καὶ χναυματίοις οἱ παῖδες ἂν ἠστραγάλιζον. οἱ δ’ ἄνθρωποι πίονες ἦσαν τότε καὶ μέγα χρῆμα γιγάντων.
And in the name of Ceres, my companions, if these things went on in this way, I should like to know what need we should have of servants. But the ancients, accustoming us to provide for ourselves, instructed us by their actions while they feasted us in words. But I, in order to show you in what manner succeeding poets (since the most admirable Cratinus brandished the before-cited verses like a torch) imitated and amplified them, have quoted these plays in the order in which they were exhibited. And if I do not annoy you, (for as for the Cynics I do not care the least bit for them,) I will quote to you some sentences from the other poets, taking them also in regular order; one of which is that strictest Atticist of all, namely, Pherecrates; who in his Miners says—A. But all those things were heap'd in confusionBy o'ergrown wealth, abounding altogetherIn every kind of luxury. There were riversWith tender pulse and blackest soup o'erflowing,Which ran down brawling through the narrow dishes,Bearing the crusts and spoons away in the flood.Then there were dainty closely kneaded cakes;So that the food, both luscious and abundant,Descended to the gullets of the dead.There were black-puddings and large boiling slicesOf well-mix'd sausages, which hiss'd withinThe smoking streamlet in the stead of oysters.There too were cutlets of broil'd fish well season'dWith sauce of every kind, and cook, and country.There were huge legs of pork, most tender meat,Loading enormous platters; and boil'd pettitoesSending a savoury steam; and paunch of ox;And well-cured chine oporker, red with salt,A dainty dish, on fried meat balls upraised.There too were cakes of groats well steep'd in milk,In large flat dishes, and rich plates of beestings.B. Alas, you will destroy me. Why do youRemain here longer, when you thus may diveJust as you are beneath deep Tartarus?A. What will you say then when you hear the rest?For roasted thrushes nicely brown'd and hotFlew to the mouths o' the guests, entreating themTo deign to swallow them, besprinkled o'erWith myrtle leaves and flowers of anemone,And plates of loveliest apples hung aroundAbove our heads, hanging in air as it seem'd.And maidens in the most transparent robes,Just come to womanhood, and crowned with roses,Did through a strainer pour red mantling cupsOf fragrant wine for all who wish'd to drink.And whatsoe'er each guest did eat or drinkStraight reappear'd in twofold quantity.
πρὸς τῆς Δήμητρος ὑμῖν, ὦ ἑταῖροι, εἰ ταῦτα οὕτως ἐγίνετο, χρεία τίς ἡμῖν ἦν οἰκετῶν; ἀλλὰ γὰρ αὐτουργοὺς εἶναι ἐθίζοντες ἡμᾶς οἱ ἀρχαῖοι διὰ τῶν ποιημάτων ἐπαίδευον εὐωχοῦντες λόγοις. ἐγὼ δ’ ἐπειδὴ ὥσπερ λαμπάδιον κατασείσαντος τοῦ θαυμασιωτάτου Κρατίνου τὰ προκείμενα ἔπη καὶ οἱ μετ’ αὐτὸν γενόμενοι μιμησάμενοι ἐπεξειργάσαντο, ἐχρησάμην τῇ τάξει τῶν δραμάτων ὡς ἐδιδάχθη· καὶ εἰ μὴ ἐνοχλῶ τι ὑμῖν τῶν γὰρ κυνικῶν φροντὶς οὐδὲ ἡ σμικροτάτη ʼ, ἀπομνημονεύσω κατὰ τὴν τάξιν καὶ τὰ τοῖς ἄλλοις εἰρημένα ποιηταῖς· ὧν εἷς ἐστιν ὁ Ἀττικώτατος Φερεκράτης, ὃς ἐν ὲν τοῖς Μεταλλεῦσί φησιν πλούτῳ δ’ ἐκεῖν’ ἦν πάντα συμπεφυρμένα, ἐν πᾶσιν ἀγαθοῖς πάντα τρόπον εἰργασμένα. ποταμοὶ μὲν ἀθάρης καὶ μέλανος ζωμοῦ πλέῳ διὰ τῶν στενωπῶν τονθολνγοῦντες ἔρρεον αὐταῖσι μυστίλαισι καὶ ναστῶν τρύφη, ὥστ’ εὐμαρῆ γε καὐτομάτην τὴν ἔνθεσιν χωρεῖν λιπαρὰν κατὰ τοῦ λάρυγγος τοῖς νεκροῖς. φύσκαι δὲ καὶ σίζοντες ἀλλάντων τόμοι παρὰ τοῖς ποταμοῖσιν ἐξεκέχυντ’ ἀντ’ ὀστράκων. καὶ μὴν παρῆν τεμάχη μὲν ἐξωπτημένα, καταχυσματίοισι παντοδαποῖσιν εὐτρεπῆ· σχελίδες δ’ ὁλόκνημοι πλησίον τακερώταται ἐπὶ πινακίσκοις καὶ δίεφθ’ ἀκροκώλια ἥδιστον ἀπατμίζοντα καὶ χόλικες βοὸς καὶ πλευρὰ δελφάκει’ ἐπεξανθισμένα χναυρότατα παρέκειτ’ ἐπ’ ἀμύλοις καθήμενα, παρῆν δὲ χόνδρος γἀλακι κατανενιμμένος ἐν καταχύτλοις λεκάναισι καὶ πύου τόμοι. β. οἴμ’ ὡς ἀπολεῖς μ’ ἐνταῦθα διατρίβουσ’ ἔτι, παρὸν κολυμβᾶν ὡς ἔχετ’ εἰς τὸν Τάρταρον. α. τί δῆτα λέξεις, τἀπίλοιπ’ ἤνπερ πύθῃ; ὀπταὶ κίχλαι γὰρ εἰς ἀνάβραστ’ ἠρτυμέναι περὶ τὸ στόμ’ ἐπέτοντ’ ἀντιβολοῦσαι καταπιεῖν ὑπὸ μυρρίναισι κἀνεμώναις κεχυμένας. τὰ δὲ μῆλ’ ἐκρέματο τὰ καλὰ τῶν καλῶν ἰδεῖν ὑπὲρ κεφαλῆς, ἐξ οὐδενὸς πεφυκότα. κόραι δ’ ἐν ἀμπεχόναις τριχάπτοις ἀρτίως ἡβυλλιῶσαι καὶ τὰ ῥόδα κεκαρμέναι πλήρεις κύλικας οἴνου μέλανος ἀνθοσμίου ἤντλουν διὰ χώνης τοῖσι βουλομένοις πιεῖν. καὶ τῶνδ’ ἑκάστοτ’ εἰ φάγοι τις ἢ πίοι, διπλάσι’ ἐγίγνετ’ εὐθὺς ἐξ ἀρχῆς πάλιν.
And in his Persians he says—But what need, I pray you now,Have we of all you ploughmen,Or carters, mowers, reapers too,Or coopers, or brass-founders?What need we seed, or furrow's line?For of their own accordRivers do flow down every road(Though half choked up with comfits)Of rich black soup, which rolls alongWithin its greasy floodAchilles's fat barley-cake,And streams of sauce which flowStraight down from Plutus's own springs,For all the guests to relish.Meantime Jove rains down fragrant wine,As if it were a bath,And from the roof red strings of grapesHang down, with well made cakes,Water'd the while with smoking soup,And mix'd with savoury omelets.E'en all the trees upon the hillsWill put forth leaves of paunches,Kids' paunches, and young cuttle-fish,And smoking roasted thrushes.
κἀν τοῖς Πέρσαις δέ φησιν τίς δ’ ἔσθ’ ἡμῖν τῶν σῶν ἀροτῶν ἢ ζυγοποιῶν ἔτι χρεία ἢ δρεπανουργῶν ἢ χαλκοτύπων ἢ σπέρματος ἢ χαρακισμοῦ; αὐτόματοι γὰρ διὰ τῶν τριόδων ποταμοὶ λιπαροῖς ἐπιπάστοις ζωμοῦ μέλανος καὶ Ἀχιλλείοις μάζαις κοχυδοῦντες ἐπιβλὺξ ἀπὸ τῶν πηγῶν τῶν τοῦ Πλούτου ῥεύσονται, σφῶν ἀρύτεσθαι. ὁ Ζεὺς δ’ ὕων οἴνῳ καπνίᾳ κατὰ τοῦ κεράμου βαλανεύσει, ἀπὸ τῶν δὲ τεγῶν ὀχετοὶ βοτρύων μετὰ ναστίσκων πολυτύρων ὀχετεύσονται θερμῷ σὺν ἔτνει καὶ λειριοπολφανεμώναις. τὰ δὲ δὴ δένδρη τἀν τοῖς ὄρεσιν χορδαῖς ὀπταῖς ἐριφείοις φυλλοροήσει καὶ τευθιδίοις ἁπαλοῖσι κίχλαις τ᾽ ἀναβράστοις.
And why need I quote in addition to this the passages from the Tagenistæ of the incomparable Aristophanes? And as to the passage in the Acharnenses, you are all of you full of it. And when I have just repeated the passage out of the Thurio-Persse of Metagenes I will say no more, and discard all notice of the Sirens of Nicophon, in which we find the following lines—Let it now snow white cakes of pulse;Let loaves arise like dew; let it rain soup;Let gravy roll down lumps of meat i' the roads,And cheese-cakes beg the wayfarer to eat them.But Metagenes says this—The river Crathis bears down unto usHuge barley-cakes, self-kneaded and self-baked.The other river, called the Sybaris,Rolls on large waves of meat and sausages,And boiled rays all wriggling the same way.And all these lesser streamlets flow alongWith roasted cuttle-fish, and crabs, and lobsters;And, on the other side, with rich black-puddingsAnd forced-meat stuffings; on the other sideAre herbs and lettuces, and fried bits of pastry.Above, fish cut in slices and self-boil'dRush to the mouth; some fall before one's feet,And dainty cheese-cakes swim around us everywhere.And I know too that the Thurio-Persæ and the play of Nicophon were never exhibited at all; on which account I mentioned them last.
τί δεῖ πρὸς τούτοις ἔτι παρατίθεσθαι τὰ ἐκ Ταγηνιστῶν τοῦ χαρίεντος Ἀριστοφάνους; πάντες γὰρ τῆς καταχήνης αὐτοῦ πλήρεις ἐστέ. τῶν δὲ Μεταγένους ἐκ Θουριοπερσῶν μνημονεύσας καταπαύσω τὸν λόγον, μακρὰ χαίρειν εἰπὼν ταῖς Νικοφῶντος Σειρῆσιν, ἐν αἷς τάδε γέγραπται· νειφέτω μὲν ἀλφίτοις. ψακαζέτω δ’ ἄρτοισιν, ὑέτω δ’ ἔτνει, ζωμὸς διὰ τῶν ὁδῶν κυλινδείτω κρέα, πλακοῦς ἑαυτὸν ἐσθίειν κελευέτω. ἀλλ’ ὅ γε Μεταγένης τάδε φησίν ὁ μὲν ποταμὸς ὁ Κρᾶθις ἡμῖν καταφέρει μάζας μεγίστας αὐτομάτας μεμαγμένας, ὁ δ’ ἕτερος ὠθεῖ κῦμα ναστῶν καὶ κρεῶν ἑφθῶν τε βατίδων εἰλυομένων αὐτόσε· τὰ δὲ μικρὰ ταυτὶ ποτάμι’ ἐνμεντευθενὶ ῥεῖ τευθίσιν ὀπταῖς καὶ φάγροις καὶ καράβοις, ἐντευθενὶ δ’ ἀλλᾶσι καὶ περικόμμασι, τῃδὶ δ’ ἀφύαισι, τῇδε δ’ αὖ ταγηνίαις. τεμάχη δ’ ἄνωθεν αὐτόματα πεπνιγμένα εἰς τὸ στόμ’ ᾄττει, τὰ δὲ παρ’ αὐτὼ τὼ πόδε. ἄμυλοι δὲ περινέουσιν ἡμῖν ἐν κύκλῳ. οἶδα δὲ ὅτι καὶ οἱ Θουριοπέρσαι καὶ τὸ τοῦ Νικοφῶντος δρᾶμα ἀδίδακτά ἐστι, διόπερ καὶ τελευταίων αὐτῶν ἐμνήσθην.
Democritus now having gone through this statement distinctly and intelligently, all the guests praised him; but Cynulcus said,—O messmates, I was exceedingly hungry, and Democritus has given me no unpleasant feast; carrying me across rivers of ambrosia and nectar. And I, having my mind watered by them, have now become still more exceedingly hungry, having hitherto swallowed nothing but words; so that now it is time to desist from this interminable discussion, and, as the Pæanian orator says, to take some of these things, “which if they do not put strength into a man, at all events prevent his dying”—For in an empty stomach there's no roomFor love of beauteous objects, since fair VenusIs always hostile to a hungry man;as Achæus says in Aethon, a satyric drama. An it was borrowing from him that the wise Euripides wrote—Venus abides in fulness, and avoidsThe hungry stomach.And Ulpian, who was always fond of contradicting him, said in reply to this,—But still,The market is of herbs and loaves too full.But you, you dog, are always hungry, and do not allow us to partake of, or I should rather say devour, good discussion in sufficient plenty: for good and wise conversation is the food of the mind. And then turning to the servant he said, —O Leucus, if you have any remnants of bread, give them to the dogs. And Cynulcus rejoined,—If I had been invited here only to listen to discussions, I should have taken care to come when the forum was full; for that is the time which one of the wise men mentioned to me as the hour for declamations, and the common people on that account have called it πληθαγόρα:But if we are to bathe and sup on words,Then I my share contribute as a listener;as Menander says; on which account I give you leave, you glutton, to eat your fill of this kind of food—But barley dearer is to hungry menThan gold or Libyan ivory;as Achæus the Eretrian says in his Cycnus.
ταῦτα τοῦ Δημοκρίτου σαφῶς καὶ τορῶς διεξελθόντος ἐπῄνουν μὲν οἱ δαιταλεῖς, ὁ δὲ Κύνουλκος ἔφη·ἄνδρες σύσσιτοι, σφόδρα με λιμώττοντα οὐκ ἀηδῶς ὁ Δημόκριτος εἱστίασεν ποταμοὺς διαπερανάμενος ἀμβροσίας καὶ νέκταρος, ὑφ’ ὧν ᾽ ἀρδευθεὶς τὴν ψυχὴν πάνυ πειναλέος γεγένημαι ᾽ λόγους αὐτὸ μόνον καταβροχθίσας· ὥστε ἤδη παυσάμενοί ποτε τῆς τοσαύτης ἀπεραντολογίας κατὰ τὸν Παιανιέα ῥήτορα τοιούτων τινῶν μεταλάβωμεν ἃ μήτ’ ἰσχὺν ἐντίθησι μήτ’ ἀποθνῄσκειν ἐᾷ· ἐν κενῇ γὰρ γαστρὶ τῶν καλῶν ἔρως οὐκ ἔστι· πεινῶσιν γὰρ ἡ Κύπρις πικρά, Ἀχαιός φησιν ἐν Αἴθωνι σατυρικῷ. παρ’ οὗ ὁ σοφὸς Εὐριπίδης λαβὼν ἔφη· ἐν πλησμονῇ τοι Κύπρις, ἐν πεινῶντι δ’ οὔ. πρὸς ὃν ὁ Οὐλπιανὸς ἀεί ποτε διαπολεμῶν ἔφηπλήρης μὲν λαχάνων ἀγορή, πλήρης δὲ καὶ ἄρτων, σὺ δέ, ὦ κύον, ἀεὶ λιμώττεις καὶ οὐκ ἐᾷς ἡμᾶς λόγων καλῶν καὶ ἀφθόνων μεταλαμβάνειν, μᾶλλον δὲ σιτεῖσθαι· τροφὴ γὰρ ψυχῆς λόγοι καλοί.καὶ ἅμα στραφεὶς πρὸς τὸν οἰκέτην Λεῦκε, ἔφη, κἂν ἐκφατνίσματά τινα ἄρτων ἔχῃς, δὸς τοῖς κυσίν. καὶ ὁ Κύνουλκοςεἰ μὲν εἰς ἀκροάσεις λόγων, ἔφη, παρεκεκλήμην, ἠπιστάμην ἥκειν ἀγορᾶς πληθυούσης οὕτως γάρ τις τῶν σοφῶν τὴν τῶν δείξεων ὥραν ἐκάλει, καὶ αὐτὸν οἱ πολλοὶ διὰ τοῦτο Πληθαγόραν ὠνόμαζον εἰ δὲ λουσάμενοι λογάρια δειπνοῦμεν, μακρὰς τίθημι συμβολὰς ἀκροώμενος κατὰ τὸν Μένανδρον. διὸ παραχωρῶ σοι, ὦ γάστρων, τῆς τοιαύτης ἐμφορεῖσθαι σιτήσεως· πεινῶντι γὰρ ἀνδρὶ μᾶζα τιμιωτέρα χρυσοῦ τε κἀλέφαντος, κατὰ τὸν τοῦ Ἐρετριέως Ἀχαιοῦ Κύκνον.
And when Cynulcus had said this, he was on the point of rising up to depart; but turning round and seeing a quantity of fish, and a large provision of all sorts of other eatables being brought in, beating the pillow with his hand, he shouted out,—Gird thyself up, O poverty, and bearA little longer with these foolish babblers,For copious food and hunger sharp subdues thee.But I now, by reason of my needy condition, do not speak dithyrambic poems, as Socrates says, but even epic poems too. For, reciting poems is very hungry work. For, accord ing to Ameipsias, who said in his Sling, where he utters a prediction about you, O Laurentius,—There are none of the rich menIn the least like you, by Vulcan,Who enjoy a dainty table,And who every day can eatAll delicacies that you wish.For now, I see a thing beyond belief—A prodigy; all sorts of kinds of fishSporting around this cape-tenches and char,White and red mullet, rays, and perch, and eels,Tunnies, and blacktails, and cuttle-fish, and pipe-fish,And hake, and cod, and lobsters, crabs and scorpions;as Heniochus says in his Busybody; I must, therefore, as the comic poet Metagenes says—Without a sign his knife the hungry draws,And asks no omen but his supper's cause—endure and listen to what more you have all got to say.
καὶ ἅμα ταῦτα λέγων οἷος ἦν ἀπανίστασθαι· ἐπιστραφεὶς δὲ καὶ θεασάμενος πλῆθος ἰχθύων καὶ ἄλλων παντοδαπῶν ὄψων παρασκευὴν εἰσκυκλουμένην τύψας τῇ χειρὶ τὸ προσκεφάλαιον ἀνέκραγεντέτλαθι δή, πενίη, καὶ ἀνάσχεο μωρολογούντων ὄψων γὰρ πλῆθός σε δαμᾷ καὶ λιμὸς ἀτερπής. ἐγὼ γὰρ ἤδη ὑπὸ τῆς ἐνδείας οὐ διθυράμβους φθέγγομαι κατὰ τὸν Σωκράτην, ἀλλ’ ἤδη καὶ ἔπη λιμῶδες γὰρ ὄντως ἡ ῥαψῳδία κατὰ. γὰρ Ἀμειψίαν, ὃς ἐν Σφενδόνῃ ἔφη περὶ σοῦ μαντευσάμενος, ὦ Λαρήνσιε, κοὐδ’ εἷς σοὐστὶν τῶν πλουτούντων, μὰ τὸν Ἥφαιστον, προσόμοιος, καλλιτράπεζος καὶ βουλόμενος λιπαρὸν ψωμὸν καταπίνειν. ὁρῶ γὰρ θαῦμ’ ἄπιστον, ἰχθύων γένη περὶ τὴν ἄκραν παίζοντα, κωβιούς, σπάρους, ψήττας, ἐρυθρίνους, κεστρέας, πέρκας, ὄνους, θύννους, μελανούρους, σηπίας, αὐλωπίας, τρίγλας, ἑλεδώνας, σκορπίους, φησὶν Ἡνίοχος ἐν Πολυπράγμονι· δεῖ οὖν κἀμὲ κατὰ τὸν κωμικὸν Μεταγένην ἐπειπόντα εἷς οἰωνὸς ἄριστος, ἀμύνεσθαι περὶ δείπνου τετλάναι.
And when he was silent, Masyrius said,—But since some things have still been left unsaid in our discussion on servants, I will myself also contribute some “melody on love” to the wise and much loved Democritus. Philippus of Theangela, in his treatise on the Carians and Leleges, having made mention of the Helots of the Lacedæmonians and of the Thessalian Penestæ, says, “The Carians also, both in former times, and down to the present day, use the Leleges as slaves.” But Phylarchus, in the sixth book of his History, says that the Byzantians used the Bithynians in the same manner, just as the Lacedæmonians do the Helots. But respecting those who among the Lacedæmonians are called Epeunacti, and they also are slaves, Theopompus gives a very clear account in the thirty-second book of his History, speaking as follows:—“When many of the Lacedæmonians had been slain in the war against the Messenians, those who were left being afraid lest their enemies should become aware of their desolate condition, put some of the Helots into the beds of those who were dead; and afterwards they made those men citizens, and called them Epeunacti, because they had been put into the beds of those who were dead instead of them.” And the same writer also tells us, in the thirty-third book of his History, that among the Sicyonians there are some slaves who are called Catonacophori, being very similar to the Epeunacti. And Menæchmus gives a similar account in his History of the affairs of Sicyon, and says that there are some slaves called Catonacophori, who very much resemble the Epeunacti. And again, Theopompus, in the second book of his Philippics, says that the Arcadians had three hundred thousand slaves, whom they called Prospelatæ, like the Helots. But the class called Mothaces among the Lacedæmonians are freemen, but still not citizens of Lacedæmon. And Phylarchus speaks of them thus, in the twenty-fifth book of his History—“But the Mothaces are foster-brothers of Lacedæmonian citizens. For each of the sons of the citizens has one or two, or even more foster-brothers, according as their circumstances admit. The Mothaces are freemen then, but still not Lacedæmonian citizens; but they shard all the education which is given to the free citizens; and they say that Lysander, who defeated the Athenians in the naval battle, was one of that class, having been made a citizen on account of his preeminent valour.” And Myron of Priene, in the second book of his history of the Affairs of Messene, says, “The Lacedæmonians often emancipated their slaves, and some of them when emancipated they called Aphetæ, and some they called Adespoti, and some they called Erycteres, and others they called Desposionaute, whom they put on board their fleets, and some they called Neodamodes, but all these were different people from the Helots.” And Theopompus, in the seventh book of his history of the Affairs of Greece, speaking of the Helots that they were also called Eleatæ, writes as follows:—"But the nation of the Helote is altogether a fierce and cruel race. For they are people who have been enslaved a long time ago by the Spar- tans, some of them being Messenians, and some Eleatæ, who formerly dwelt in that part of Laconia called Helos.
σιωπήσαντος δ’ αὐτοῦ ὁ Μασσούριος ἔφη·ἀλλ’ ἐπειδὴ ὑπολείπεταί τινα περὶ τοῦ ἀμφὶ τοὺς οἰκέτας λόγου συμβαλοῦμαί τι καὶ αὐτὸς μέλος εἰς ἔρωτα τῷ σοφῷ καὶ φιλτάτῳ Δημοκρίτῳ. Φίλιππος ὁ Θεαγγελεὺς ἐν τῷ περὶ Καρῶν καὶ Λελέγων συγγράμματι καταλέξας τοὺς Λακεδαιμονίων εἵλωτας καὶ τοὺς Θετταλικοὺς πενέστας καὶ Κᾶράς φησι τοῖς Λέλεξιν ὡς οἰκέταις χρήσασθαι πάλαι τε καὶ νῦν. Φύλαρχος δ’ ἐν ἕκτῃ ἱστοριῶν καὶ Βυζαντίους φησὶν οὕτω Βιθυνῶν δεσπόσαι ὡς Λακεδαιμονίους τῶν εἱλώτων, περὶ δὲ τῶν παρὰ Λακεδαιμονίοις ἐπευνάκτων καλουμένων δοῦλοι δ’ εἰσὶ καὶ οὗτοι σαφῶς ἐκτίθεται Θεόπομπος διὰ τῆς δευτέρας καὶ τριακοστῆς τῶν ἱστοριῶν λέγων οὕτως· ἀποθανόντων πολλῶν Λακεδαιμονίων ἐν τῷ πρὸς Μεσσηνίους πολέμῳ οἱ περιλειφθέντες εὐλαβηθέντες μὴ καταφανεῖς γένωνται τοῖς ἐχθροῖς ἐρημωθέντες ἀνεβίβασαν τῶν εἱλώτων ἐφ᾽· ἑκάστην στιβάδα τῶν τετελευτοκότων τινάς· οὓς καὶ πολίτας ὕστερον ποιήσαντες προσηγόρευσαν ἐπευνάκτους, ὅτι κατετάχθησαν ἀντὶ τῶν τετελευτηκότων εἰς τὰς στιβάδας. ὁ δ’ αὐτὸς ἱστορεῖ κἀν τῇ τριακοστῇ καὶ τρίτῃ τῶν ἱστοριῶν παρὰ Σικυωνίοις κατωνακοφόρους καλεῖσθαι δούλους τινὰς παραπλησίους ὄντας τοῖς ἐπευνάκτοις. τὰ παραπλήσια ἱστορεῖ καὶ Μέναιχμος ἐν τοῖς Σικυωνιακοῖς. ἔτι Θεόπομπος ἐν τῇ δευτέρᾳ τῶν Φιλιππικῶν Ἀρδιαίους φησὶ κεκτῆσθαι προσπελατῶν ὥσπερ εἱλώτων τριάκοντα μυριάδας, οἱ δὲ μόθακες καλούμενοι παρὰ Λακεδαιμονίοις ἐλεύθεροι μὲν εἰσιν, οὐ μὴν Λακεδαιμόνιοι, λέγει δὲ περὶ αὐτῶν Φύλαρχος ἐν τῇ πέμπτῃ καὶ εἰκοστῇ τῶν ἱστοριῶν οὕτως· εἰσὶ δ᾽οἱ μόθακες σύντροφοι τῶν Λακεδαιμονίων ἕκαστος γὰρ τῶν πολιτικῶν παίδων, ὡς ἂν καὶ τὰ ἴδια ἐκποιῶσιν, οἱ μὲν ἕνα, οἱ δὲ δύο, τινὲς δὲ πλείους ποιοῦνται συντρόφους αὑτῶν, εἰσὶν οὖν οἱ μόθακες ἐλεύθεροι μὲν, οὐ μὴν Λακεδαιμόνιοί γε, μετέχουσιν δὲ τῆς παιδείας πάσης, τούτων ἕνα φασὶ γενέσθαι καὶ Λύσανδρον τὸν καταναυμαχήσαντα τοὺς Ἀθηναίους πολίτην γενόμενον δι’ ἀνδραγαθίαν. μύρων δὲ ὁ Πριηνεὺς ἐν δευτέρῳ Μεσσηνιακῶν πολλάκις, φησίν, ἠλευθέρωσαν Λακεδαιμόνιοι δούλους καὶ οὓς μὲν ἀφέτας ἐκάλεσαν, οὓς δὲ ἀδεσπότους, οὓς δὲ ἐρυκτῆρας., δεσποσιοναύτας δ’ ἄλλους, οὓς εἰς τοὺς στόλους κατέτασσον, ἄλλους δὲ νεοδαμώδεις, ἑτέρους ὄντας τῶν εἱλώτων. Θεόπομπος δ’ ἐν ζ’ Ἑλληνικῶν περὶ τῶν εἱλώτων λέγων ὅτι καὶ ἑλεάται καλοῦνται γράφει οὕτως· τὸ δὲ τῶν εἱλώτων ἔθνος παντάπασιν ὠμῶς διάκειται καὶ πικρῶς· εἰσὶ γὰρ οὗτοι καταδεδουλωμένοι πολὺν ἤδη χρόνον ὑπὸ τῶν Σπαρτιατῶν, οἱ μὲν αὐτῶν ἐκ Μεσσήνης ὄντες, οἱ δ’ ἑλεάται κατοικοῦντες πρότερον τὸ καλούμενον Ἕλος τῆς Λακωνικῆς.
But Timæus of Tauromenium, forgetting himself, (and Polybius the Megalopolitan attacks him for the assertion, in the twelfth book of his Histories,) says that it is not usual for the Greeks to possess slaves. But the same man, writing under the name of Epitimæus, (and this is what Ister the pupil of Callimachus calls him in the treatise which he wrote against him,) says that Mnason the Phocian had more than a thousand slaves. And in the third book of his History, Epitimæus said that the city of the Corinthians was so flourishing that it possessed four hundred and sixty thousand slaves. On which account I imagine it was that the Pythian priestess called them The People who measured with a Chœnix. But Ctesicles, in the third book of his Chronicles, says that in the hundred and fifteenth Olympiad, there was an investigation at Athens conducted by Demetrius Phalereus into the number of the inhabitants of Attica, and the Athenians were found to amount, to twenty-one thousand, and the Metics to ten thousand, and the slaves to four hundred thousand. But Nicias the son of Niceratus, as that admirable writer Xenophon has said in his book on Revenues, when he had a thousand servants, let them out to Sosias the Thracian to work in the silver mines, on condition of his paying him an obol a day for every one of them. And Aristotle, in his history of the Constitution of the Aeginetæ, says that the Aeginetans had four hundred and seventy thousand slaves. But Agatharchides the Cnidian, in the thirty-eighth book of his history of the Affairs of Europe, says that the Dardanians had great numbers of slaves, some of them having a thousand, and some even more; and that in time of peace they were all employed in the cultivation of the land; but that in time of war they were all divided into regiments, each set of slaves having their own master for their commander.
Τίμαιος δ’ ὁ Ταυρομενίτης ἐκλαθόμενος αὑτοῦ ἐλέγχει δ’ αὐτὸν εἰς τοῦτο Πολύβιος ὁ Μεγαλοπολίτης διὰ τῆς δωδεκάτης τῶν ἱστοριῶν οὐκ εἶναι ἔφη σύνηθες τοῖς Ἕλλησι δούλους κτᾶσθαι, αὐτὸς εἰπὼν ὁ Ἐπιτίμαιος οὕτως δ’ αὐτὸν καλεῖ Ἴστρος ὁ Καλλιμάχειος ἐν ταῖς πρὸς αὐτὸν ἀντιγραφαῖς, εἰπὼν γὰρ ὅτι Μνάσων ὁ Φωκεὺς πλείους ἐκέκτητο δούλους τῶν χιλίων κἀν τῇ τρίτῃ δὲ τῶν ἱστοριῶν ὁ Ἐπιτίμαιος ἔφη οὕτως εὐδαιμονῆσαι τὴν Κορινθίων πόλιν ὡς κτήσασθαι δούλων μυριάδας ἓξ καὶ τεσσαράκοντα· δι’ ἃς ἡγοῦμαι καὶ τὴν Πυθίαν αὐτοὺς κεκληκέναι χοινικομέτρας. Κτησικλῆς δ’ ἐν τρίτῃ Χρονικῶν κατὰ τὴν ἑπτακαιδεκάτην πρὸς ταῖς ἑκατόν φησιν ὀλυμπιάδα Ἀθήνησιν ἐξετασμὸν γενέσθαι ὑπὸ Δημητρίου τοῦ Φαληρέως τῶν κατοικούντων τὴν Ἀττικὴν καὶ εὑρεθῆναι Ἀθηναίους μὲν δισμυρίους πρὸς τοῖς χιλίοις, μετοίκους δὲ μυρίους, οἰκετῶν δὲ μυριάδας μ᾽. Νικίας δ’ ὁ Νικηράτου, ὡς ὁ καλὸς ἔφη Ξενοφῶν ἐν τῷ περὶ πόρων, χιλίους ἔχων οἰκέτας ἐμίσθωσεν αὐτοὺς εἰς τὰ ἀργυρεῖα Σωσίᾳ τῷ Θρᾳκὶ ἐφ’ ᾧ ὀβολὸν ἑκάστου, τελεῖν τῆς ἡμέρας. Ἀριστοτέλης δ’ ἐν Αἰγινητῶν πολιτείᾳ καὶ παρὰ τούτοις φησὶ γενέσθαι ἑπτὰ καὶ τεσσαράκοντα μυριάδας δούλων. Ἀγαθαρχίδης δ’ ὁ Κνίδιος ἐν τῇ ὀγδόῃ καὶ τριακοστῇ τῶν Εὐρωπιακῶν Δαρδανεῖς φησι δούλους κεκτῆσθαι τὸν μὲν χιλίους, … τὸν δὲ καὶ πλείους· τούτων δ’ ἕκαστον ἐν μὲν εἰρήνῃ γεωργεῖν, ἐν πολέμῳ δὲ λοχίζεσθαι ἡγεμόνα νέμοντας τὸν ἴδιον δεσπότην.
After all these statements, Laurentius rose up and said,—But each of the Romans (and this is a fact with which you are well acquainted, my friend Masyrius) had a great many slaves. For many of them had ten thousand or twenty thousand, or even a greater number, not for the purposes of income, as the rich Nicias had among the Greeks; but the greater part of the Romans when they go forth have a large retinue of slaves accompanying them. And out of the myriads of Attic slaves, the greater part worked in the mines, being kept in chains: at all events Posidonius, whom you are often quoting, the philosopher I mean, says that once they revolted and put to death the guards of the mines; and that they seized on the Acropolis on Sunium, and that for a very long time they ravaged Attica. And this was the time when the second revolt of the slaves took place in Sicily. And there were many revolts of the slaves, and more than a million of slaves were destroyed in them. And Cæcilius, the orator from Cale Acte, wrote a treatise on the Servile Wars. And Spartacus the gladiator, having escaped from Capua, a city of Italy, about the time of the Mithridatic war, prevailed on a great body of slaves to join him in the revolt, (and he himself was a slave, being a Thracian by birth,) and overran the whole of Italy for a considerable time, great numbers of slaves thronging daily to his standard. And if he had not died in a battle fought against Licinius Crassus, he would have caused no ordinary trouble to our countrymen, as Eunus did in Sicily.
πρὸς ταῦτα ἀπαντήσας ὁ Λαρήνσιος ἔφη· ἀλλὰ Ῥωμαίων ἕκαστος οἶδας δ’ ἀκριβῶς ταῦτα, ὦ καλὲ Μασσούριε πλείστους ὅσους κεκτημένος οἰκέτας· καὶ γὰρ μυρίους καὶ δισμυρίους καὶ ἔτι πλείους δὲ πάμπολλοι κέκτηνται, οὐκ ἐπὶ προσόδοις δέ, ὥσπερ ὁ τῶν Ἑλλήνων ζάπλουτος Νικίας, ἀλλ’ οἱ πλείους τῶν Ῥωμαίων συμπροιόντας ἔχουσι τοὺς πλείστους, καὶ αἱ πολλαὶ δὲ αὗται Ἀττικαὶ μυριάδες τῶν οἰκετῶν δεδεμέναι εἰργάζοντο τὰ μέταλλα. Ποσειδώνιος γοῦν, οὗ συνεχῶς μέμνησαι, ὁ φιλόσοφος καὶ ἀποστάντας φησὶν αὐτοὺς καταφονεῦσαι μὲν τοὺς ἐπὶ τῶν μετάλλων φύλακας, καταλαβέσθαι δὲ τὴν ἐπὶ Σουνίῳ ἀκρόπολιν καὶ ἐπὶ πολὺν χρόνον πορθῆσαι τὴν Ἀττικήν. οὗτος δ’ ἦν ὁ καιρὸς ὅτε καὶ ἐν Σικελίᾳ ἡ δευτέρα τῶν δούλων ἐπανάστασις ἐγένετο· πολλαὶ δὲ αὗται ἐγένοντο, καὶ ἀπώλοντο οἰκετῶν ὑπὲρ τὰς ἑκατὸν μυριάδας· σύγγραμμα δὲ ἐκδέδωκε περὶ τῶν δουλικῶν πολέμων Καικίλιος ὁ ῥήτωρ ὁ ἀπὸ Καλῆς ἀκτῆς· καὶ Σπάρτακος δὲ ὁ μονομάχος ἐκ Καπύης πόλεως Ἰταλικῆς ἀποδρὰς κατὰ τὰ Μιθριδατικὰ πολὺ πλῆθος ἀποστήσας οἰκετῶν ἦν δὲ καὶ αὐτὸς οἰκέτης, Θρᾲξ γένος κατέδραμε πᾶσαν Ἰταλίαν χρόνον οὐκ ὀλίγον πολλῶν δούλων καθ’ ἑκάστην ἡμέραν συρρεόντων ὡς αὐτὸν καὶ εἰ μὴ ἀπέθανεν ἐν τῇ πρὸς Λικίννιον Κράσσον παρατάξει, οὐ τὸν τυχόντα ἂν ἱδρῶτα τοῖς ἡμεδαποῖς παρεσχήκει, ὡς ὁ κατὰ τὴν Σικελίαν Εὔνους.
But the ancient Romans were prudent citizens, and eminent for all kinds of good qualities. Accordingly Scipio, surnamed Africanus, being sent out by the Senate to arrange all the kingdoms of the world, in order that they might be put into the hands of those to whom they properly belonged, took with him only five slaves, as we are informed by Polybius and Posidonius. And when one of them died on the journey, he sent to his agents at home to bring him another instead of him, and to send him to him. And Julius Cæsar, the first man who ever crossed over to the British isles with a thousand vessels, had with him only three servants altogether, as Cotta, who at that time acted as his lieutenant-general, relates in his treatise on the History and Constitution of the Romans, which is written in our national language. But Smindyrides the Sybarite was a very different sort of man, my Greek friends, who, when he went forth to marry Agaroste, the daughter of Cleisthenes, carried his luxury and ostentation to such a height, that he took with him a thousand slaves, fishermen, bird-catchers, and cooks. But this man, wishing to display how magnificently he was used to live, according to the account given to us by Chamæleon of Pontus, in his book on Pleasure, (but the same book is also attribute to Theophrastus,) said that for twenty years he had never seen the sun rise or set; and this he considered a great and marvellous proof of his wealth and happiness. For he, as it seems, used to go to bed early in the morning, and to get up in the even- ing, being in my opinion a miserable man in both particulars. But Histiæus of Pontus boasted, and it was an honourable boast, that he had never once seen the sun rise or set, because he had been at all times intent upon study, as we are told by Nicias of Nicæa in his Successions.
σώφρονες δ’ ἦσαν καὶ πάντα ἄριστοι οἱ ἀρχαῖοι Ῥωμαῖοι· Σκιπίων γοῦν ὁ Ἀφρικανὸς ἐπίκλην ἐκπεμπόμενος ὑπὸ τῆς συγκλήτου ἐπὶ τὸ καταστήσασθαι τὰς κατὰ τὴν οἰκουμένην βασιλείας, ἵνα τοῖς προσήκουσιν ἐγχειρισθῶσιν, πέντε μόνους συνεπήγετο οἰκέτας, ὡς ἱστορεῖ Πολύβιος καὶ Ποσειδώνιος, καὶ ἑνὸς ἀποθανόντος κατὰ τὴν ὁδοιπορίαν ἐπέστειλε τοῖς οἰκείοις ἄλλον ἀντ’ ἐκείνου πριαμένους πέμψαι αὐτῷ. Ἰούλιος δὲ Καῖσαρ ὁ πρῶτος πάντων ἀνθρώπων περαιωθεὶς ἐπὶ τὰς Βρεττανίδας νήσους μετὰ χιλίων σκαφῶν τρεῖς οἰκέτας τοὺς πάντας συνεπήγετο, ὡς Κόττας ἱστορεῖ ὁ τότε ὑποστρατηγῶν αὐτῷ ἐν τῷ περὶ τῆς Ῥωμαίων πολιτείας συγγράμματι, ὃ τῇ πατρίῳ ἡμῶν γέγραπται φωνῇ. ἀλλ’ οὐ Σμινδυρίδης ὁ Συβαρίτης τοιοῦτος, ὦ Ἕλληνες, ὃς ἐπὶ τὸν Ἀγαρίστης τῆς Κλεισθένους θυγατρὸς ἐξορμῶν γάμον ὑπὸ χλιδῆς καὶ τρυφῆς χιλίους συνεπήγετο οἰκέτας, ἁλιεῖς καὶ ὀρνιθευτὰς καὶ μαγείρους· οὗτος δ’ ὁ ἀνὴρ καὶ ἐνδείξασθαι βουλόμενος ὡς εὐδαιμόνως ἔζη, ὡς ἱστορεῖ Χαμαιλέων ὁ Ποντικὸς ἐν τῷ περὶ ἡδονῆς τὸ δ’ αὐτὸ βιβλίον καὶ ὡς Θεοφράστου φέρεται οὐκ ἔφη τὸν ἥλιον ἐτῶν εἴκοσιν οὔτ’ ἀνατέλλοντα οὔτε δυόμενον ἑωρακέναι. καὶ τοῦτ’ ἦν αὐτῷ μέγα καὶ θαυμαστὸν πρὸς εὐδαιμονίαν. οὗτος, ὡς ἔοικεν, πρωὶ μὲν ἐκάθευδεν, ὀψὲ δ’ ἠγείρετο, κατ’ ἀμφότερα δυστυχῶν. ὁ δὲ Ποντικὸς Ἑστιαῖος καλῶς ἐκαυχᾶτο μήτε ἀνατέλλοντα μήτε καταδυόμενὸν ποτε τὸν ἥλιον ἑωρακέναι διὰ τὸ παιδείᾳ παντὶ καιρῷ προσέχειν, ὡς ὁ Νικαεὺς Νικίας ἱστορεῖ ἐν ταῖς Διαδοχαῖς.
What then are we to think? Had not Scipio and Caesar any slaves? To be sure they had, but they abided by the laws of their country, and lived with moderation, preserving the habits sanctioned by the constitution. For it is the conduct of prudent men to abide by those ancient institutions under which they and their ancestors have lived, and made war upon and subdued the rest of the world; and yet, at the same time, if there were any useful or honourable institutions among the people whom they have subdued, those they take for their imitation at the same time that they take the prisoners. And this was the conduct of the Romans in olden time; for they, maintaining their national customs, at the same time introduced from the nations whom they had subdued every relic of desirable practices which they found, leaving what was useless to them, so that they should never be able to regain what they had lost. Accordingly they learnt from the Greeks the use of all machines and engines for conducting sieges; and with those engines they subdued the very people of whom they had learnt them. And when the Phœnicians had made many discoveries in nautical science, the Romans availed themselves of these very discoveries to subdue them. And from the Tyrrhenians they derived the practice of the entire army advancing to battle in close phalanx; and from the Samnites they learnt the use of the shield, and from the Iberians the use of the javelin. And learning different things from different people, they improved upon them: and imitating in everything the constitution of the Lacedæmonians, they preserved it better than the Lacedæmonians themselves; but now, having selected whatever was useful from the practices of their enemies, they have at the same time turned aside to imitate them in what is vicious and mischievous.
τί οὖν, οὐκ εἶχεν καὶ Σκιπίων καὶ ὁ Καῖσαρ οἰκέτας; εἶχεν, ἀλλ’ ἐφύλασσον τοὺς πατρίους νόμους καὶ κεκολασμένως ἔζων τηροῦντες τὰ τῆς πολιτείας ἔθη. συνετῶν γάρ ἐστιν ἀνδρῶν ἐμμένειν τοῖς παλαιοῖς ζηλώμασιν δι’ ὧν στρατευόμενοι κατεστρέφοντο τοὺς ἄλλους, λαμβάνοντες ἅμα τοῖς δοριαλώτοις καὶ εἴ τι χρήσιμον καὶ καλὸν ὑπῆρχε παρ’ ἐκείνοις εἰς μίμησιν· ὅπερ ἐν τοῖς πάλαι χρόνοις ἐποίουν οἱ Ῥωμαῖοι. διαφυλάττοντες γὰρ ἅμα καὶ τὰ πάτρια μετῆγον παρὰ τῶν χειρωθέντων εἲ τι λείψανον καλῆς ἀσκήσεως εὕρισκον, τὰ ἀχρηστα ἐκείνοις ἐῶντες, ὅπως μηδ’ εἰς ἀνάκτησιν ὧν ἀπέβαλον ἐλθεῖν ποτε δυνηθῶσι. παρὰ γοῦν τῶν Ἑλλήνων μηχανὰς καὶ ὄργανα πολιορκητικὰ μαθόντες τούτοις αὐτῶν περιεγένοντο, Φοινίκων τε τὰ ναυτικὰ εὑρόντων τούτοις αὐτοὺς κατεναυμάχησαν, ἔλαβον δὲ καὶ παρὰ Τυρρηνῶν τὴν σταδίαν μάχην φαλαγγηδὸν ἐπιόντων, καὶ παρὰ Σαυνιτῶν δὲ ἔμαθον θυρεοῦ χρῆσιν, παρὰ δὲ Ἰβήρων γαίσων, καὶ ἄλλα δὲ παρ’ ἄλλων μαθόντες ἄμεινον ἐπεξειργάσαντο· μιμησάμενοί τε κατὰ πάντα τὴν Λακεδαιμονίων πολιτείαν διετήρησαν αὐτὴν μᾶλλον ἢ ἐκεῖνοι. νῦν δὲ τὴν ἐκλογὴν τῶν χρησίμων ποιούμενοι παρὰ τῶν ἐναντίων συναποφέρονται καὶ τὰ μοχθηρὰ ζηλώματα.
For, as Posidonius tells us, their national mode of life was originally temperate and simple, and they used everything which they possessed in an unpretending and unosten- tatious manner. Moreover they displayed wonderful piety towards the Deity, and great justice, and great care to behave equitably towards all men, and great diligence in cultivating the earth. And we may see this from the national sacrifices which we celebrate. For we proceed by ways regularly settled and defined. So that we bear regularly appointed offerings, and we utter regular petitions in our prayers, an we perform stated acts in all our sacred ceremonies. They are also simple and plain. And we do all this without being either clothed or attired as to our persons in any extraordinary manner, and without indulging in any extraordinary pomp when offering the first-fruits. But we wear simple garments and shoes, and on our heads we have rough hats made of the skins of sheep, and we carry vessels to minister in of earthenware and brass. And in these vessels we carry those meats and liquors which are procured with the least trouble, thinking it absurd to send offerings to the gods in accordance with our national customs, but to provide for ourselves according to foreign customs. And, therefore, all the things which are expended upon ourselves are measured by their use; but what we offer. to the gods are a sort of first- fruits of them.
πάτριος μὲν γὰρ ἦν αὐτοῖς, ὡς φησι Ποσειδώνιος, καρτερία καὶ λιτὴ δίαιτα καὶ τῶν ἄλλων τῶν ὑπὸ τὴν κτῆσιν ἀφελὴς καὶ ἀπερίεργος χρῆσις, ἔτι δὲ εὐσέβεια μὲν θαυμαστὴ περὶ τὸ δαιμόνιον, δικαιοσύνη δὲ καὶ πολλὴ τοῦ πλημμελεῖν εὐλάβεια πρὸς πάντας ἀνθρώπους μετὰ τῆς κατὰ γεωργίαν ἀσκήσεως, τοῦτο δ’ ἔστιν ἐκ τῶν πατρίων θυσιῶν ὧν ἐπιτελοῦμεν ἰδεῖν· ὁδούς τε γὰρ πορευόμεθα τεταγμένας καὶ ὡρισμένας καὶ τεταγμένα φέρομεν καὶ λέγομεν ἐν ταῖς εὐχαῖς καὶ δρῶμεν ἐν ταῖς ἱερουργίαις, ἀφελῆ τε ταῦτα καὶ λιτά, καὶ οὐδὲν πλέον τῶν κατὰ φύσιν οὔτε ἠμφιεσμένοι καὶ περὶ τὰ σώματα ἔχοντες οὔτε ἀπαρχόμενοι, ἐσθῆτάς τε ἔχομεν καὶ ὑποδέσεις εὐτελεῖς πίλους τε ταῖς κεφαλαῖς περικείμεθα προβατείων δερμάτων δασεῖς, κεράμεα δὲ καὶ χαλκᾶ τὰ διακονήματα κομίζομεν κἀν τούτοις βρωτὰ καὶ ποτὰ πάντων ἀπεριεργότατα, ἄτοπον ἡγούμενοι τοῖς μὲν θεοῖς πέμπειν κατὰ τὰ πάτρια αὑτοῖς δὲ χορηγεῖν κατὰ τὰ ἐπείσακτα· καίτοι γε τὰ μὲν εἰς ἡμᾶς δαπανώμενα τῇ χρείᾳ μετρεῖται τὰ δ’ εἰς τοὺς θεοὺς ἀπαρχαί τινὲς εἰσι. Μούκιος γοῦν Σκευόλας τρίτος ἐν Ῥώμῃ τὸν Φάνιον ἐτήρει νόμον αὐτὸς καὶ Αἴλιος Τουβέρων καὶ Ῥουτίλιος Ῥοῦφος ὁ τὴν πάτριον ἱστορίαν γεγραφώς.
Now Mucius Scævola was one of the three men in Rome who were particular in their observance of the Fannian law; Quintus Aelius Tubero and Rutilius Rufus being the other two, the latter of whom is the man who wrote the History of his country. Which law enjoined men not to entertain more than three people besides those in the house; but on market-days a man might entertain five. And these market-days happened three times in the month. The law also forbade any one to spend in provisions more than two drachmæ and a half. And they were allowed to spend fifteen talents a-year on cured meat and whatever vegetables the earth produces, and on boiled pulse. But as this allowance was insufficient, men gradually (because those who transgressed the law and spent money lavishly raised the price of whatever was to be bought) advanced to a more liberal style of living without violating the law. For Tubero used to buy birds at a drachma a-piece from the men who lived on his own farms. And Rutilius used to buy fish from his own slaves who worked as fishermen for three obols for a pound of fish; especially when he could get what is called the Thurian; and that is a part of the sea-dog which goes by that name. But Mucius agreed with those who were benefited by him to pay for all he bought at a similar valuation. Out of so many myriads of men then these were the only ones who kept the law with a due regard to their oaths; and who never received even the least present; but they gave large presents to others, and especially to those who had been brought up at the same school with them. For they all clung to the doctrines of the Stoic school.
ἐκέλευε δ’ ὁ νόμος τριῶν μὲν πλείονας τῶν ἔξω τῆς οἰκίας μὴ ὑποδέχεσθαι, κατὰ ἀγορὰν δὲ τῶν πέντε· τοῦτο δὲ τρὶς τοῦ μηνὸς ἐγίνετο. ὀψωνεῖν δὲ πλείονος τῶν δυεῖν δραχμῶν καὶ ἡμίσους οὐκ ἐπέτρεπεν· κρέως δὲ καπνιστοῦ δεκαπέντε τάλαντα δαπανᾶν εἰς τὸν ἐνιαυτὸν ἐπεχώρει καὶ ὅσα γῆ φέρει λάχανα καὶ ὀσπρέων ἑψήματα. σμικρᾶς δὲ πάνυ τῆς δαπάνης ὑπαρχούσης διὰ τὸ τοὺς παρανομοῦντας καὶ ἀφειδῶς ἀναλίσκοντας ἀνατετιμηκέναι τὰ ὥνια πρὸς τὸ ἐλευθεριώτερον νομίμως προήρχοντο· ὁ μὲν γὰρ Τουβέρων παρὰ τῶν ἐν τοῖς ἰδίοις ἀγροῖς ὄρνιθας ὠνεῖτο δραχμιαίους, ὁ δὲ Ῥουτίλιος παρὰ τῶν ἁλιευόντων αὑτοῦ δούλων τριωβόλου τὴν μνᾶν τοῦ ὄψου καὶ μάλιστα τοῦ θυρσίωνος καλουμένου· μέρος δ’ ἐστὶ τοῦτο θαλασσίου κυνὸς οὕτω καλούμενον. ὁ δὲ Μούκιος παρὰ τῶν εὐχρηστουμένων ὑπ’ αὐτοῦ πρὸς τὸν αὐτὸν τύπον ἐποιεῖτο τὴν διατίμησιν. ἐκ τοσούτων οὖν μυριάδων ἀνθρώπων οὗτοι μόνοι τὸν νόμον ἐνόρκως ἐτήρουν καὶ δῶρον οὐδὲ τὸ μικρότατον ἐδέχοντο, αὐτοὶ δ’ ἄλλοις ἐδίδοσαν καὶ φίλοις τοῖς ἀπὸ παιδείας ὁρμωμένοις μεγάλα· καὶ γὰρ ἀντείχοντο τῶν ἐκ τῆς στοᾶς δογμάτων. Τῆς δὲ πολυτελείας τῆς νῦν ἀκμαζούσης πρῶτος ἡγεμὼν ἐγένετο Λεύκολλος ὁ καταναυμαχήσας Μιθριδάτην, ὡς Νικόλαος ὁ περιπατητικὸς ἱστορεῖ·
But of the extravagance which prevails at the present time Lucullus was the first oiiginator, he who subdued Mithridates, as Nicolaus the Peripatetic relates. For he, coming to Rome after the defeat of Mithridates, and also after that of Tigranes, the king of Armenia, and having triumphed, and having given in an account of his exploits in war, proceeded to an extravagant way of living from his former simplicity, and was the first teacher of luxury to the Romans, having amassed the wealth of the two before-mentioned kings. But the famous Cato, as Polybius tells us in the thirty-fourth book of his History, was very indignant, and cried out, that some men had introduced foreign luxury into Rome, having bought an earthen jar of pickled fish from Pontus for three hundred drachmæ, and some beautiful boys at a higher price than a man might buy a field.
ἀφικόμενος γὰρ εἰς τὴν Ῥώμην μετὰ τὴν ἧτταν τὴν Μιθριδάτου ἔτι τε τὴν Τιγράνου τοῦ Ἀρμενίου καὶ θριαμβεύσας λόγον τε ἀποδοὺς τῶν τοῦ πολέμου πράξεων ὤκειλεν εἰς πολυτελῆ δίαιταν ἐκ τῆς παλαιᾶς σωφροσύνης καὶ πρῶτος τρυφῆς εἰσηγητὴς Ῥωμαίοις ἐγένετο, καρπωσάμενος δυεῖν βασιλέων τῶν προειρημένων πλοῦτον. Κάτων δὲ ἐκεῖνος, ὡς Πολύβιος ἱστορεῖ ἐν τῇ πρώτῃ καὶ τριακοστῇ τῶν ἱστοριῶν, ἐδυσχέραινε καὶ ἐκεκράγει ὅτι τινὲς τὰς ξενικὰς τρυφὰς εἰσήγαγον εἰς τὴν Ῥώμην, τριακοσίων μὲν δραχμῶν κεράμιον ταρίχων Ποντικῶν ὠνησάμενοι, καὶ μειράκια δ’ εὔμορφα ὑπερβαλλούσης ἀγρῶν τιμῆς, πρότερον δὲ οὕτως ὀλιγοδεεῖς ἦσαν οἱ τὴν Ἰταλίαν κατοικοῦντες ὥστε καὶ καθ’ ἡμᾶς ἔτι, φησὶν ὁ Ποσειδώνιος, οἱ σφόδρα εὐκαιρούμενοι τοῖς βίοις, ἦγον τοὺς υἱοὺς ὕδωρ μὲν ὡς τὸ πολὺ πίνοντας, ἐσθίοντας δ’ ὃ τι ἂν τύχῃ.
“But in former times the inhabitants of Italy were so easily contented, that even now,” says Posidonius, “those who are in very easy circumstances are used to accustom their sons to drink as much water as possible, and to eat whatever they can get. And very often,” says he, “the father or mother asks their son whether he chooses to have pears or nuts for his supper; and then he, eating some of these things, is contented and goes to bed.” But now, as Theopompus tells us in the first book of his history of the Actions of Philip, there is no one of those who are even tolerably well off who does not provide a most sumptuous table, and who has not cooks and a great many more attendants, and who does not spend more on his daily living than formerly men used to spend on their festivals and sacrifices.
καὶ πολλάκις, φησίν, πατὴρ ἢ μήτηρ υἱὸν ἠρώτα πότερον ἀπίους ἢ κάρυα βούλεται δειπνῆσαι, καὶ τούτων τι φαγὼν ἠρκεῖτο καὶ ἐκοιμᾶτο. νῦν δέ, ὡς ὁ Θεόπομπος ἱστορεῖ ἐν τῇ πρώτῃ τῶν Φιλιππικῶν, οὐδεὶς ἐστι καὶ τῶν μετρίως εὐπορουμένων ὅστις οὐ πολυτελῆ μὲν τράπεζαν παρατίθεται, μαγείρους δὲ καὶ θεραπείαν ἄλλην πολλὴν κέκτηται καὶ πλείω δαπανᾷ τὰ καθ’ ἡμέραν ἢ πρότερον ἐν ταῖς ἑορταῖς καὶ ταῖς θυσίαις ἀνήλισκον.
And since now this present discussion has gone far enough, let us end this book at this point.
ἐπεὶ δὲ εἰς ἱκανὸν μῆκος προὔβη τὰ τῶν ἀπομνημονευθέντων, αὐτοῦ καταπαύσωμεν τὸν λόγον.