1. LYCINUS: To judge from your book, Hermotimus, and the speed of your walk, you seem to be hurrying to your teacher. You were certainly thinking something over as you went along; you were twitching your lips and muttering quietly, waving your hand this way and that as though you were arranging a speech to yourself, composing one of your crooked problems or thinking out some sophistical question; even when you are walking along you must not take it easy, but be always busy at some serious matter which is likely to help your studies.
1. ΛΥΚΙΝΟΣ: Ὅσον, ὦ Ἑρμότιμε, τῷ βιβλίῳ καὶ τῇ τοῦ βαδίσματος σπουδῇ τεκμήρασθαι, παρὰ τὸν διδάσκαλον ἐπειγομένῳ ἔοικας. ἐνενόεις γοῦν τι μεταξὺ προϊὼν καὶ τὰ χείλη διεσάλευες ἠρέμα ὑποτονθορύζων καὶ τὸν χεῖρα ὧδε κἀκεῖσε μετέφερες ὥσπερ τινὰ ῥῆσιν ἐπὶ ἑαυτοῦ διατιθέμενος, ἐρώτημα δή τι τῶν ἀγκύλων συντιθεὶς ἢ σκέμμα σοφιστικόν ἀναφροντίζων, ὡς μηδὲ ὁδῷ βαδίζων σχολὴν ἄγοις, ἀλλ’ ἐνεργὸς εἴης ἀεὶ σπουδαῖόν τι πράττων καὶ ὃ πρὸ ὁδοῦ σοι γένοιτ' ἂν ἐς τὰ μαθήματα.
HERMOTIMUS: Yes, certainly, that is about it, Lycinus; I was going over yesterday’s lecture and what he said to us, running through the points in my mind. We must, I think, never lose an opportunity, for we know the truth of what the Coan Doctor said: “Life is short, but Art is long.” He was speaking of medicine of course, which is easier to learn; philosophy is unattainable even over a long period, unless you are very much awake all the time and keep a stern glaring eye on her. The venture is for no mere trifle—whether to perish miserably in the vulgar rabble of the common herd or to find happiness through philosophy.
ΕΡΜΟΤΙΜΟΣ: Νὴ Δί', ὦ Λυκῖνε, τοιοῦτό τι· τὴν γὰρ χθιζὴν συνουσίαν καὶ ἃ εἶπε πρὸς ἡμᾶς, ἀνεπεμπαζόμην ἐπιὼν τῇ μνήμῃ ἕκαστα. χρὴ δὲ μηδένα καιρὸν οἶμαι παριέναι εἰδότας ἀληθὲς ὂν τὸ ὑπὸ τοῦ Κῴου ἱατροῦ εἰρημένον, ὡς ἄρα “βραχὺς μὲν ὁ βίος, μακρὴ δὲ ἡ τέχνη.” καίτοι ἐκεῖνος ἰατρικῆς πέρι ταῦτ' ἔλεγεν, εὐμαθεστέρου πράγματος· φιλοσοφία δὲ καὶ μακρῷ τῷ χρόνῳ ἀνέφικτος, ἢν μὴ πάνυ τις ἐγρηγορὼς ἀτενὲς ἀεὶ καὶ γοργὸν ἀποβλέπῃ ἐς αὐτήν, καὶ τὸ κινδύνευμα οὐ περὶ μικρῶν—ἢ ἄθλιον εἶναι ἐν τῷ πολλῷ τῶν ἰδιωτῶν συρφετῷ παραπολόμενον ἢ εὐδαιμονῆσαι φιλοσοφήσαντα.
2. LYCINUS: That is a very wonderful prize, Hermotimus, and I fancy you are near winning it, to judge by the time you spend on your philosophical studies and also the considerable energy you seem to have devoted for so long. If I remember, it must be nigh on twenty years that I have seen you doing nothing but going to the teachers, and usually bent over a book and writing notes on the lectures, always pale and wasted with studying. I suppose even your dreams give you no rest, you are so wrapped up in it. So, when I consider this, I feel that you will not be long in reaching happiness, unless it has been your companion for years and we have missed seeing it.
2. ΛΥΚΙΝΟΣ: Τὰ μὲν ἆθλα, ὦ Ἑρμότιμε, θαυμάσια ἡλίκα εἴρηκας. οἶμαί γε μὴν οὐ πόρρω σε εἶναι αὐτῶν, εἴ γε χρὴ εἰκάζειν τῷ τε χρόνῳ ὁπόσον φιλοσοφεῖς καὶ προσέτι τῷ πόνῳ οἷόν μοι οὐ μέτριον ἐκ πολλοῦ ἤδη ἔχειν δοκεῖς. εἰ γάρ τι μέμνημαι, σχεδὸν εἴκοσιν ἔτη ταῦτά ἐστιν ἀφ' οὗ σε οὐδὲν ἄλλο ποιοῦντα ἑώρακα, ἢ παρὰ τοὺς διδασκάλους φοιτῶντα καὶ ὡς τὸ πολὺ ἐς βιβλίον ἐπικεκυφότα καὶ ὑπομνήματα τῶν συνουσιῶν ἀπογραφόμενον, ὠχρὸν ἀεὶ ὑπὸ φροντίδων καὶ τὸ σῶμα κατεσκληκότα. δοκεῖς δέ μοι ἀλλ’ οὐδὲ ὄναρ ποτὲ ἀνιέναι σεαυτόν, οὕτως ὅλος εἶ ἐν τῷ πράγματι. ταῦτ' οὖν σκοπουμένῳ μοι φαίνῃ οὐκ ἐς μακρὰν ἐπιλήψεσθαι τῆς εὐδαιμονίας, εἴ γε μὴ λέληθας ἡμᾶς καὶ πάλαι αὐτῇ συνών.
HERMOTIMUS: How can that be, Lycinus? I am just beginning to get a glimpse of my way there. Virtue, says Hesiod, lives far away, and the path to her is long and steep and rough, with plenty of sweat for travellers.
ΕΡΜΟΤΙΜΟΣ: Πόθεν, ὦ Λυκῖνε, ὃς νῦν ἄρχομαι παρακύπτειν ἐς τὴν ὁδόν; ἡ δ’ Ἀρετὴ πάνυ πόρρω κατὰ τὸν Ἡσίοδον οἰκεῖ καὶ ἔστιν ὁ οἶμος ἐπ' αὐτὴν μακρός τε καὶ ὄρθιος καὶ τρηχύς, ἱδρῶτα οὐκ ὀλίγον ἔχων τοῖς ὁδοιπόροις.
LYCINUS: Have you not sweated and travelled enough, Hermotimus?
ΛΥΚΙΝΟΣ: Οὐχ ἱκανὰ οὖν ἵδρωταί σοι, ὦ Ἑρμότιμε, καὶ ὡδοιπόρηται;
HERMOTIMUS: No, I tell you. I couldn’t be other than perfectly happy if I were at the top. At this moment I am still beginning, Lycinus.
ΕΡΜΟΤΙΜΟΣ: Οὔ, φημί· οὐδὲν γὰρ ἂν ἐκώλυέ με πανευδαίμονα εἶναι ἐπὶ τῷ ἄκρῳ γενόμενον. τὸ δὲ νῦν ἀρχόμεθα ἔτι, ὦ Λυκῖνε.
3. LYCINUS: But this same Hesiod says that the beginning is half-way there, so that we should not wrong you if we said that you were half-way up.
3. ΛΥΚΙΝΟΣ: Ἀλλὰ τήν γε ἀρχὴν ὁ αὐτὸς οὗτος Ἡσίοδος ἥμισυ τοῦ παντὸς ἔφη εἶναι, ὥστε κατὰ μέσην τὴν ἄνοδον ἤδη λέγοντες εἶναί σε οὐκ ἂν ἁμάρτοιμεν.
HERMOTIMUS: No, not even that yet. That would be a great achievement.
ΕΡΜΟΤΙΜΟΣ: Οὐδέπω οὐδὲ τοῦτο. πάμπολυ γὰρ ἂν ἡμῖν ἤνυστο.
LYCINUS: Well, where on the road may we put you?
ΛΥΚΙΝΟΣ: Ἀλλὰ ποῦ γάρ σε φῶμεν τῆς ὁδοῦ τυγχάνειν ὄντα;
HERMOTIMUS: Still down in the foothills, Lycinus, though lately struggling on. It is slippery and rough and needs a hand to help.
ΕΡΜΟΤΙΜΟΣ: Ἐν τῇ ὑπωρείᾳ κάτω ἔτι, ὦ Λυκῖνε, ἄρτι προβαίνειν βιαζόμενον. ὀλισθηρὰ δὲ καὶ τραχεῖα καὶ δεῖ χεῖρα ὀρέγοντος.
LYCINUS: Your teacher can do that: he can let down his own teaching from the top like Zeus’s golden rope in Homer, and clearly pull and lift you up to himself and Virtue. He made the climb long ago.
ΛΥΚΙΝΟΣ: Οὐκοῦν ὁ διδάσκαλός σοι τοῦτο ἱκανὸς ποιῆσαι ἄνωθεν ἐκ τοῦ ἄκρου καθάπερ ὁ τοῦ Ὁμήρου Ζεὺς χρυσῆν τινα σειρὰν καθιεὶς τοὺς αὑτοῦ λόγους, ὑφ' ὧν σε ἀνασπᾷ δηλαδὴ καὶ ἀνακουφίζει πρὸς αὑτόν τε καὶ τὴν ἀρετὴν αὐτὸς πρὸ πολλοῦ ἀναβεβηκώς.
HERMOTIMUS: That is just what happens, Lycinus. As far as he is concerned I should have been pulled up long ago and been in their company. But my share still falls short.
ΕΡΜΟΤΙΜΟΣ: Αὐτὸ ἔφησθα, ὦ Λυκῖνε, τὸ γιγνόμενον. ὅσον γοῦν ἐπ' ἐκείνῳ πάλαι ἀνεσπάσμην ἂν καὶ συνῆν αὐτοῖς. τὸ δ’ ἐμὸν ἔτι ἐνδεῖ.
4. LYCINUS: Be brave now and keep cheerful. Look to the end of the journey and the happiness up there, especially since he is as keen as you are. But when does he suggest you may hope to come up? Did he suggest next year to reach the top—after the other Mysteries, say, or the Panathenaea?
4. ΛΥΚΙΝΟΣ: Ἀλλὰ θαρρεῖν χρὴ καὶ θυμὸν ἔχειν ἀγαθὸν ἐς τὸ τέλος τῆς ὁδοῦ ὁρῶντα καὶ τὴν ἄνω εὐδαιμονίαν, καὶ μάλιστα ἐκείνου ξυμπροθυμουμένου. πλὴν ἀλλὰ τίνα σοι ἐλπίδα ὑποφαίνει ὡς δὴ πότε ἀναβησομένῳ; εἰς νέωτα εἴκαζεν ἐπὶ τὸ ἄκρον ἔσεσθαί σε, οἷον μετὰ τὰ μυστήρια τὰ ἄλλα ἢ Παναθήναια;
HERMOTIMUS: Too soon, Lycinus.
ΕΡΜΟΤΙΜΟΣ: Ὀλίγον φής, ὦ Λυκῖνε.
LYCINUS: Next Olympiad, then?
ΛΥΚΙΝΟΣ: Ἀλλ' ἐς τὴν ἑξῆς ὀλυμπιάδα;
HERMOTIMUS: Too soon again for a training in virtue and the winning of happiness.
ΕΡΜΟΤΙΜΟΣ: Καὶ τοῦτο ὀλίγον ὡς πρὸς ἀρετῆς ἄσκησιν καὶ εὐδαιμονίας κτῆσιν.
LYCINUS: After two Olympiads, surely? Or shall we accuse you of excessive sloth, if you cannot succeed even in all that time? You could easily make three journeys from Gibraltar to India and back in that time, even if you did not go straight without breaking your journey, but made excursions occasionally to visit the nations on the way. But this summit where your Virtue lives—how much higher and smoother are we to put it than Aornos which Alexander stormed in a few days?
ΛΥΚΙΝΟΣ: Μετὰ δύο μὲν δὴ ὀλυμπιάδας πάντως; ἢ πολλήν γ' ἂν ὑμῶν ῥᾳθυμίαν καταγνοίη τις εἰ μηδ’ ἐν τοσούτῳ χρόνῳ δύνασθε, ὅσον τρὶς ἀπὸ Ἡρακλείων στηλῶν εἰς Ἰνδοὺς ἀπελθεῖν εἶτ' ἐπανελθεῖν ῥᾴδιον, εἰ καὶ μὴ εὐθεῖαν μηδ’ ἀεὶ βαδίζοι τις, ἀλλ’ ἐν τοῖς διὰ μέσου ἔθνεσι περιπλανώμενος. καίτοι πόσῳ τινὶ βούλει ὑψηλοτέραν καὶ λισσοτέραν θῶμεν εἶναι τὴν ἄκραν, ἐφ' ἧς ὑμῖν ἡ Ἀρετὴ οἰκεῖ, τῆς Ἀόρνου ἐκείνης, ἣν ἐντὸς ὀλίγων ἡμερῶν Ἀλέξανδρος κατὰ κράτος εἷλεν;
5. HERMOTIMUS: Nothing like, Lycinus, Your comparison is wrong; it cannot be won or captured in a short time, even if innumerable Alexanders attack it. Many would climb it, if it could. As it is, a fair number make a very strong beginning and travel part of the way, some very little, some more; but when they get halfway and meet plenty of difficulties and snags, they lose heart and turn back, gasping for breath and dripping with sweat; the hardships are too much for them. But only as many as endure to the end arrive at the top, and from then on are happy having a wonderful time for the rest of their life, from their heights seeing the rest of mankind as ants.
5. ΕΡΜΟΤΙΜΟΣ: Οὐδὲν ὅμοιον, ὦ Λυκῖνε, οὐδ’ ἔστι τὸ πρᾶγμα τοιοῦτον οἷον σὺ εἰκάζεις, ὡς ὀλίγῳ χρόνῳ κατεργασθῆναι καὶ ἁλῶναι, οὐδ’ ἂν μυρίοι Ἀλέξανδροι προσβάλλωσιν. ἐπεὶ πολλοὶ ἂν οἱ ἀνιόντες ἦσαν. νῦν δὲ ἐνάρχονται μὲν οὐκ ὀλίγοι μάλα ἐρρωμένως καὶ προσέρχονται ἐπὶ ποσόν, οἱ μὲν ἐπὶ πάνυ ὀλίγον, οἱ δὲ ἐπὶ πλέον· ἐπειδὰν δὲ κατὰ μέσην τὴν ὁδὸν γένωνται πολλοῖς τοῖς ἀπόροις καὶ δυσχερέσιν ἐντυγχάνοντες ἀποδυσπετοῦσί τε καὶ ἀναστρέφουσιν ἀσθμαίνοντες καὶ ἱδρῶτι ῥεόμενοι, οὐ φέροντες τὸν κάματον. ὅσοι δ’ ἂν εἰς τέλος διακαρτερήσωσιν οὗτοι πρὸς τὸ ἄκρον ἀφικνοῦνται καὶ τὸ ἀπ' ἐκείνου εὐδαιμονοῦσιν θαυμάσιόν τινα βίον τὸν λοιπὸν βιοῦντες, οἷον μύρμηκας ἀπὸ τοῦ ὕψους ἐπισκοποῦντές τινας τοὺς ἄλλους.
LYCINUS: Goodness, Hermotimus! How small you make us, not even as big as pygmies! Utter groundlings crawling over the earth’s surface. It’s not surprising—your mind is already away up above; and we, the whole trashy lot of us ground-crawlers, will pray to you along with the gods, when you get above the clouds and reach the heights to which you have been hastening for so long.
ΛΥΚΙΝΟΣ: Παπαῖ, ὦ Ἑρμότιμε, ἡλίκους ἡμᾶς ἀποφαίνεις οὐδὲ κατὰ τοὺς Πυγμαίους ἐκείνους, ἀλλὰ χαμαιπετεῖς παντάπασιν ἐν χρῷ τῆς γῆς. εἰκότως—ὑψηλὰ γὰρ ἤδη φρονεῖς καὶ ἄνωθεν· ἡμεῖς δὴ ὁ συρφετὸς καὶ ὅσοι χαμαὶ ἐρχόμενοι ἐσμέν, μετὰ τῶν θεῶν καὶ ὑμᾶς προσευξόμεθα ὑπερνεφέλους γενομένους καὶ ἀνελθόντας οἷ πάλαι σπεύδετε.
HERMOTIMUS: Oh, may I really get up there, Lycinus! But a great deal remains to be done.
ΕΡΜΟΤΙΜΟΣ: Εἰ γὰρ γένοιτο καὶ ἀνελθεῖν, ὦ Λυκῖνε. ἀλλὰ πάμπολυ τὸ λοιπόν.
6. LYCINUS: But you have not said how long, to give it a date.
6. ΛΥΚΙΝΟΣ: Ὅμως οὐκ ἔφησθα ὁπόσον, ὡς χρόνῳ περιλαβεῖν.
HERMOTIMUS: I don’t know myself exactly, Lycinus. Not more than twenty years at a guess. After that I shall surely be on the top.
ΕΡΜΟΤΙΜΟΣ: Οὐδ’ αὐτὸς γὰρ οἶδα, ὦ Λυκῖνε, τἀκριβές. εἰκάζω μέντοι οὐ πλείω τῶν εἴκοσιν ἐτῶν ἔσεσθαι, μεθ' ἃ πάντως που ἐπὶ τῷ ἄκρῳ ἐσόμεθα.
LYCINUS: Good Heavens! As long as that!
ΛΥΚΙΝΟΣ: Ἡράκλεις, πολὺ λέγεις.
HERMOTIMUS: Yes, Lycinus; my struggles are for great prizes.
ΕΡΜΟΤΙΜΟΣ: Καὶ γὰρ περὶ μεγάλων, ὦ Λυκῖνε, οἱ πόνοι.
LYCINUS: Perhaps so. But those twenty years—has your teacher promised you that length of life? If he has he must be more than a wise man—a prophet, or an oracle-monger, or an expert in Chaldean lore, as well—they say that they know this sort of thing. For, if it is not certain that you will live to reach Virtue, it is quite unreasonable to take all this trouble and wear yourself out night and day, not knowing whether Fate as you near the top will come and pull you down by the foot with your hopes unfulfilled.
ΛΥΚΙΝΟΣ: Τοῦτο μὲν ἴσως ἀληθές. ὑπὲρ δὲ τῶν εἴκοσιν ἐτῶν ὅτι βιώσῃ τοσαῦτα πότερον ὁ διδάσκαλός σου καθυπέσχετο, οὐ μόνον σοφός, ἀλλὰ καὶ μαντικὸς ὢν ἢ χρησμολόγος τις ἢ ὅσοι τὰς Χαλδαίων μεθόδους ἐπίστανται; φασὶ γοῦν εἰδέναι τὰ τοιαῦτα. οὐ γὰρ δὴ σέ γε εἰκὸς ἐπὶ τῷ ἀδήλῳ, εἰ βιώσῃ μέχρι πρὸς τὴν ἀρετήν, τοσούτους πόνους ἀνέχεσθαι καὶ ταλαιπωρεῖν νύκτωρ καὶ μεθ' ἡμέραν οὐκ εἰδότα εἴ σε πλησίον ἤδη τοῦ ἄκρου γενόμενον τὸ χρεὼν ἐπιστὰν κατασπάσει λαβόμενον τοῦ ποδὸς ἐξ ἀτελοῦς τῆς ἐλπίδος.
HERMOTIMUS: Away with you! That, Lycinus, is blasphemy. May I live to enjoy happiness through wisdom for just one day!
ΕΡΜΟΤΙΜΟΣ: Ἄπαγε. δύσφημα γὰρ ταῦτα, ὦ Λυκῖνε. ἀλλ’ εἴη βιῶναι ὡς μίαν γοῦν ἡμέραν εὐδαιμονήσω σοφὸς γενόμενος.
LYCINUS: Would that repay you for all your labours—just one day?
ΛΥΚΙΝΟΣ: Καὶ ἱκανή σοι ἀντὶ τῶν τοσούτων καμάτων ἡ μία ἡμέρα;
HERMOTIMUS: For me even a moment is enough.
ΕΡΜΟΤΙΜΟΣ: Ἐμοὶ μὲν καὶ ἀκαριαῖον ὁπόσον ἱκανόν.
7. LYCINUS: How can you know that up there there is a happiness and the like worth enduring everything to attain? You yourself have not yet been up there, I suppose?
7. ΛΥΚΙΝΟΣ: Τὰ δὲ δὴ ἄνω ὅτι εὐδαίμονα καὶ τοιαῦτα ὡς πάντα χρῆν ὑπομεῖναι δι’ αὐτά πόθεν ἔχεις εἰδέναι; οὐ γὰρ δὴ αὐτός πω ἀνελήλυθας.
HERMOTIMUS: I believe what my teacher says. He is already right at the top and knows very well.
ΕΡΜΟΤΙΜΟΣ: Ἀλλὰ τῷ διδασκάλῳ πιστεύω λέγοντι. ὁ δὲ πάνυ οἶδεν ἅτε ἀκρότατος ἤδη ὤν.
LYCINUS: What in Heaven’s name did he say about conditions there? What did he say this happiness there was? Some sort of riches, I suppose, and glory, and pleasures beyond compare?
ΛΥΚΙΝΟΣ: Ἔλεγε δὲ πρὸς θεῶν ποῖα τὰ περὶ αὐτῶν ἢ τίνα τὴν εὐδαιμονίαν εἶναι τὴν ἐκεῖ; ἦ που τινὰ πλοῦτον καὶ δόξαν καὶ ἡδονὰς ἀνυπερβλήτους;
HERMOTIMUS: Hush, friend! These have nothing to do with the life in Virtue.
ΕΡΜΟΤΙΜΟΣ: Εὐφήμει, ὦ ἑταῖρε. οὐδὲν γάρ ἐστι ταῦτα πρὸς τὸν ἐν τῇ ἀρετῇ βίον.
LYCINUS: If not these then, what does he say are the good things which those who complete their training will get?
ΛΥΚΙΝΟΣ: Ἀλλὰ τίνα φησὶ τἀγαθά εἰ μὴ ταῦτα ἕξειν πρὸς τὸ τέλος τῆς ἀσκήσεως ἐλθόντας;
HERMOTIMUS: Wisdom, courage, beauty itself, justice itself, the sure certainty of knowing everything as it really is. Riches and glories and pleasures and bodily things are all stripped off the climber and left down below before he makes his ascent. Think of the story of Heracles when he was burned and deified on Mount Oeta: he threw off the mortal part of him that came from his mother and flew up to heaven, taking the pure and unpolluted divine part with him, the part that the fire had separated off. So philosophy like a fire strips our climbers of all these things that the rest of mankind wrongly admires; they climb to the top and are happy; they never even remember wealth and glory and pleasures any more, and they laugh at those who believe them to be real.
ΕΡΜΟΤΙΜΟΣ: Σοφίαν καὶ ἀνδρείαν καὶ τὸ καλὸν αὐτὸ καὶ τὸ δίκαιον καὶ τὸ πάντα ἐπίστασθαι βεβαίως πεπεισμένον ᾗ ἕκαστα ἔχει. πλούτους δὲ καὶ δόξας καὶ ἡδονὰς καὶ ὅσα τοῦ σώματος ταῦτα πάντα κάτω ἀφεῖκεν καὶ ἀποδυσάμενος ἀνέρχεται, ὥσπερ φασὶ τὸν Ἡρακλέα ἐν τῇ Οἴτῃ κατακαυθέντα θεὸν γενέσθαι· καὶ γὰρ ἐκεῖνος ἀποβαλὼν ὁπόσον ἀνθρώπειον εἶχε παρὰ τῆς μητρὸς καὶ καθαρόν τε καὶ ἀκήρατον φέρων τὸ θεῖον ἀνέπτατο ἐς τοὺς θεοὺς διευκρινηθὲν ὑπὸ τοῦ πυρός. καὶ οὗτοι δὴ ὑπὸ φιλοσοφίας ὥσπερ ὑπό τινος πυρὸς ἅπαντα ταῦτα περιαιρεθέντες ἃ τοῖς ἄλλοις θαυμαστὰ εἶναι δοκεῖ οὐκ ὀρθῶς δοξάζουσιν, ἀνελθόντες ἐπὶ τὸ ἄκρον εὐδαιμονοῦσι πλούτου καὶ δόξης καὶ ἡδονῶν ἀλλ’ οὐδὲ μεμνημένοι ἔτι, καταγελῶντες δὲ τῶν οἰομένων ταῦτα εἶναι.
8. LYCINUS: By Heracles on Oeta, Hermotimus, you tell a brave and happy tale about them! But tell me this: do they ever come down from their hill-top (if that is their wish), to make use of what they have left down here below? Or must they stay there once they are up and live in Virtue’s company, laughing at wealth and glory and pleasures?
8. ΛΥΚΙΝΟΣ: Νὴ τὸν Ἡρακλέα, ὦ Ἑρμότιμε, τὸν ἐν Οἴτῃ ἀνδρεῖα καὶ εὐδαίμονα λέγεις περὶ αὐτῶν. πλὴν ἀλλὰ τόδε μοι εἰπέ, καὶ κατέρχονταί ποτε ἐκ τῆς ἄκρας (ἢν ἐθελήσωσι) χρησόμενοι τοῖς κάτω ἃ καταλελοίπασιν; ἢ ἀνάγκη ἅπαξ ἀνελθόντας αὐτοὺς μένειν καὶ συνεῖναι τῇ ἀρετῇ πλούτου καὶ δόξης καὶ ἡδονῶν καταγελῶντας;
HERMOTIMUS: That is not all, Lycinus. A man who is perfected in Virtue can never be a slave to anger or fear or lusts; he will not know grief and in short he will not experience feelings of this sort any longer.
ΕΡΜΟΤΙΜΟΣ: Οὐ μόνον τοῦτο, ὦ Λυκῖνε, ἀλλ’ ὃς ἂν ἀποτελεσθῇ πρὸς ἀρετήν οὔτε ὀργῇ οὔτε φόβῳ οὔτ' ἐπιθυμίαις ὁ τοιοῦτος ἂν δουλεύοι οὐδὲ λυποῖτο οὐδὲ ὅλως πάθος ἔτι τοιοῦτον πάθοι ἄν.
LYCINUS: Well, if I must speak the truth without fear—but I had better keep quiet, I suppose; it would not be pious to question what wise men do.
ΛΥΚΙΝΟΣ: Καὶ μὴν εἴ γέ με δεῖ μηδὲν ὀκνήσαντα εἰπεῖν τἀληθές—ἀλλ’ εὐφημεῖν χρὴ οἶμαι μηδὲ ὅσιον εἶναι ἐξετάζειν τὰ ὑπὸ τῶν σοφῶν γιγνόμενα.
HERMOTIMUS: Not at all. Please say what you mean.
ΕΡΜΟΤΙΜΟΣ: Μηδαμῶς, ἀλλ’ εἰπὲ ὅ τι καὶ λέγεις.
LYCINUS: Look, friend, how afraid I am!
ΛΥΚΙΝΟΣ: Ὅρα, ὦ ἑταῖρε, ὡς ἔγωγε καὶ πάνυ ὀκνῶ.
HERMOTIMUS: Don’t be afraid, good Lycinus. You are speaking to me alone.
ΕΡΜΟΤΙΜΟΣ: Ἀλλὰ μὴ ὄκνει, ὦ γενναῖε, πρός γε μόνον ἐμὲ λέγων.
9. LYCINUS: Well, I followed and believed most of what you said, Hermotimus, that they become wise and brave and just and so on; in a way your description held me in a sort of spell. But when you said they despised riches and glory and pleasures and were not angry or grieved, there (we are alone) I came to a stop. I remembered something I saw a certain person doing the other day—shall I name him? Or is it enough to leave him anonymous?
9. ΛΥΚΙΝΟΣ: Τὰ μὲν τοίνυν ἄλλα, ὦ Ἑρμότιμε, διηγουμένῳ σοι παρειπόμην καὶ ἐπίστευον οὕτως ἔχειν, σοφούς τε γίγνεσθαι αὐτοὺς καὶ ἀνδρείους καὶ δικαίους καὶ τὰ ἄλλα· καί πως ἐκηλούμην πρὸς τὸν λόγον. ὁπότε δὲ καὶ πλούτου ἔφησθα καταφρονεῖν σφᾶς καὶ δόξης καὶ ἡδονῶν καὶ μήτε ὀργίζεσθαι μήτε λυπεῖσθαι, πάνυ ἐνταῦθα (μόνω γάρ ἐσμεν) ἐπέστην ἀναμνησθεὶς ἃ πρῴην εἶδον ποιοῦντα—βούλει φῶ τίνα; ἢ ἱκανὸν καὶ ἄνευ τοῦ ὀνόματος;
HERMOTIMUS: Not at all. Please tell me who he was.
ΕΡΜΟΤΙΜΟΣ: Μηδαμῶς, ἀλλὰ καὶ τοῦτο εἰπὲ ὅστις ἦν.
LYCINUS: This very teacher of yours—in general he deserves respect and is now quite old.
ΛΥΚΙΝΟΣ: Διδάσκαλος αὐτὸς οὗτος ὁ σός—ἀνὴρ τά τε ἄλλα αἰδοῦς ἄξιος καὶ γέρων ἤδη ἐς τὸ ὕστατον.
HERMOTIMUS: What was he doing?
ΕΡΜΟΤΙΜΟΣ: Τί οὖν δὴ ἐποίει;
LYCINUS: You know the stranger from Heraclea who has studied philosophy under him a long time, the one with yellow hair, a quarrelsome fellow?
ΛΥΚΙΝΟΣ: Τὸν ξένον οἶσθα τὸν Ἡρακλεώτην ὃς ἐκ πολλοῦ συνεφιλοσόφει αὐτῷ μαθητὴς ὤν, τὸν ξανθόν, τὸν ἐριστικόν;
HERMOTIMUS: I know the man you mean. He’s called Dion.
ΕΡΜΟΤΙΜΟΣ: Οἶδα ὅν λέγεις· Δίων αὐτῷ τοὔνομα.
LYCINUS: That is the man. Well! it seems he didn’t pay his fee on time, and the other day your teacher in a temper pulled the man’s cloak round his neck and shouted and dragged him off to the magistrate. If some friends of the young fellow had not come between them and pulled him from his grasp, the old man would certainly have taken hold of him and bitten his nose off, he was so angry.
ΛΥΚΙΝΟΣ: Ἐκεῖνον αὐτόν, ἐπεὶ τὸν μισθὸν οἶμαι μὴ ἀπεδίδου κατὰ καιρόν, ἀπήγαγε παρὰ τὸν ἄρχοντα ἔναγχος περιθείς γε αὐτῷ θοἰμάτιον περὶ τὸν τράχηλον καὶ ἐβόα καὶ ὠργίζετο, καὶ εἰ μὴ τῶν συνήθων τινὲς ἐν μέσῳ γενόμενοι ἀφείλοντο τὸν νεανίσκον ἐκ τῶν χειρῶν αὐτοῦ, εὖ ἴσθι προσφὺς ἂν ἀπέτραγεν αὐτοῦ τὴν ῥῖνα ὁ γέρων, οὕτως ἠγανάκτει.
10. HERMOTIMUS: That fellow has always been a senseless rogue when it comes to paying his debts, Lycinus. My master has never yet treated any of the others to whom he lends money like that and there are many of them. But they pay the interest on time.
10. ΕΡΜΟΤΙΜΟΣ: Πονηρὸς γὰρ ἐκεῖνος ἀεὶ καὶ ἀγνώμων, ὦ Λυκῖνε, περὶ τὰς ἀποδόσεις· ἐπεὶ τούς γε ἄλλους οἷς δανείζει πολλοὺς ὄντας οὐδὲν τοιοῦτό πω διατέθεικεν. ἀποδιδόασι γὰρ αὐτῷ κατὰ καιρὸν τοὺς τόκους.
LYCINUS: And if they don’t, my dear Hermotimus? Does it matter, when he is now already purified by philosophy and no longer needs what he has left behind on Oeta?
ΛΥΚΙΝΟΣ: Τί δε, ἂν μὴ ἀποδιδῶσιν, ὦ μακάριε, μέλει τι αὐτῷ καθαρθέντι ἤδη ὑπὸ φιλοσοφίας καὶ μηκέτι τῶν ἐν τῇ Οἴτῃ καταλελειμμένων δεομένῳ;
HERMOTIMUS: Do you think it is for himself that he has made this fuss? No, he has young children and he is concerned lest they spend their lives in want.
ΕΡΜΟΤΙΜΟΣ: Οἴει γὰρ ὅτι ἑαυτοῦ χάριν ἐκεῖνος περὶ τὰ τοιαῦτα ἐσπούδακεν; ἀλλ’ ἔστιν αὐτῷ παιδία νεογνὰ ὧν κήδεται μὴ ἐν ἀπορίᾳ καταβιώσωσι.
LYCINUS: He ought, Hermotimus, to lead them too up the path to Virtue, so that they can despise wealth and be happy with him.
ΛΥΚΙΝΟΣ: Δέον, ὦ Ἑρμότιμε, ἀναγαγεῖν κἀκεῖνα ἐπὶ τὴν ἀρετήν, ὡς συνευδαιμονοῖεν αὐτῷ πλούτου καταφρονοῦντες.
11. HERMOTIMUS: I haven’t time, Lycinus, to talk with you about this; I’m in a hurry to hear his lecture, or I may be left completely behind before I know it.
11. ΕΡΜΟΤΙΜΟΣ: Οὐ σχολή μοι, ὦ Λυκῖνε, περὶ τούτων διαλέγεσθαί σοι· σπεύδω γὰρ ἤδη ἀκροάσασθαι αὐτοῦ, μὴ καὶ λάθω τελέως ἀπολειφθείς.
LYCINUS: Cheer up, old man! A truce has been proclaimed today. I can save you what still remains of your journey.
ΛΥΚΙΝΟΣ: Θάρρει, ὦγαθέ. τὸ τήμερον γὰρ ἐκεχειρία ἐπήγγελται. ὥστε ἐγὼ ἀφίημί σοι ὅσον ἔτι τὸ λοιπὸν τῆς ὁδοῦ.
HERMOTIMUS: What do you mean?
ΕΡΜΟΤΙΜΟΣ: Πῶς λέγεις;
LYCINUS: That you won’t find him now, if we can believe the notice; a little board was hanging on the gate with “No Philosophy Lecture Today” on it in large letters. They said that he had dinner yesterday at the house of the great Eucrates, who was throwing a party for his daughter’s birthday. He talked a lot of philosophy during the party and grew cross with Euthydemus the Peripatetic, disputing their usual arguments against the Stoics. The party, they say, stretched out till midnight and the din brought on a wretched headache and made him sweat a good deal. At the same time he had drunk too much, I fancy, in the general toasting and had dined too well for his age; so when he got back home, it was said, he was very sick. He waited only to count carefully and lock up the pieces of meat he had given to the servant who had stood behind him at table, and has been sleeping ever since, having given orders to let no one in. I heard his servant Midas telling this to some of his pupils who were themselves just coming away, quite a crowd.
ΛΥΚΙΝΟΣ: Ὅτι ἐν τῷ παρόντι οὐκ ἂν ἴδοις αὐτόν, εἴ γε χρὴ πιστεύειν τῷ προγράμματι. πινάκιον γάρ τι ἐκρέματο ὑπὲρ τοῦ πυλῶνος μεγάλοις γράμμασι λέγον “Τήμερον οὐ συμφιλοσοφεῖν.” ἐλέγετο δὲ παρ' Εὐκράτει τῷ πάνυ δειπνήσας χθὲς γενέθλια θυγατρὸς ἑστιῶντι πολλά τε συμφιλοσοφῆσαι ἐν τῷ συμποσίῳ καὶ πρὸς Εὐθύδημον τὸν ἐκ τοῦ Περιπάτου παροξυνθῆναί τι καὶ ἀμφισβητῆσαι αὐτῷ περὶ ὧν ἐκεῖνοι εἰώθασιν ἀντιλέγειν τοῖς ἀπὸ τῆς Στοᾶς. ὑπό τε οὖν τῆς κραυγῆς πονήρως τὴν κεφαλὴν διατεθῆναι καὶ ἱδρῶσαι μάλα πολλὰ ἐς μέσας νύκτας ἀποταθείσης, ὥς φασι, τῆς συνουσίας. ἅμα δὲ καὶ πεπώκει οἶμαι πλέον τοῦ ἱκανοῦ τῶν παρόντων ὡς εἰκός φιλοτησίας προπινόντων καὶ ἐδεδειπνήκει πλέον ἢ κατὰ γέροντα· ὥστε ἀναστρέψας ἤμεσέ τε ὡς ἔφασκον πολλὰ καὶ μόνον ἀριθμῷ παραλαβὼν τὰ κρέα ὁπόσα τῷ παιδὶ κατόπιν ἑστῶτι παραδεδώκει καὶ σημηνάμενος ἐπιμελῶς τὸ ἀπ' ἐκείνου καθεύδει μηδένα εἰσδέχεσθαι παραγγείλας. ταῦτα δὲ Μίδα ἤκουσα τοῦ οἰκέτου αὐτοῦ διηγουμένου τισὶ τῶν μαθητῶν, οἳ καὶ αὐτοὶ ἀνέστρεφον μάλα πολλοί.
12. HERMOTIMUS: Who won the argument, Lycinus, my teacher or Euthydemus? Did Midas say anything to this effect?
12. ΕΡΜΟΤΙΜΟΣ: Ἐκράτησε δὲ πότερος, ὦ Λυκῖνε, ὁ διδάσκαλος ἢ ὁ Εὐθύδημος; εἴ τι καὶ τοιοῦτον ἔλεγεν ὁ Μίδας.
LYCINUS: At first, it seems, they were level, but in the end victory was on the side of you Stoics, and the old man was well in front. At any rate they say that Euthydemus didn’t get away unscathed: he was badly wounded in the head. You see he was pretentious and argumentative and wouldn’t be convinced and didn’t show himself ready to take criticism, so your excellent teacher hit him with a cup as big as Nestor’s which he had in his hand (he was lying quite near him), and so he won.
ΛΥΚΙΝΟΣ: Τὰ μὲν πρῶτά φασιν, ὦ Ἑρμότιμε, ἀγχώμαλα σφίσι γενέσθαι, τὸ δ’ οὖν τέλος τῆς νίκης καθ' ὑμᾶς ἐγένετο καὶ παρὰ πολὺ ὁ πρεσβύτης ὑπερέσχε. τὸν γοῦν Εὐθύδημον οὐδὲ ἀναιμωτί φασιν ἀπελθεῖν, ἀλλὰ τραῦμα παμμέγεθες ἔχοντα ἐν τῇ κεφαλῇ. ἐπεὶ γὰρ ἀλαζὼν ἦν καὶ ἐλεγκτικὸς καὶ πείθεσθαι οὐκ ἤθελεν οὐδὲ παρεῖχε ῥᾴδιον αὑτὸν ἐλέγχεσθαι, ὁ διδάσκαλός σου ὁ βέλτιστος ὃν εἶχε σκύφον Νεστόρειόν τινα καταφέρει αὐτοῦ πλησίον κατακειμένου, καὶ οὕτως ἐκράτησεν.
HERMOTIMUS: Well done! That’s just how to treat those who won’t give way to their betters!
ΕΡΜΟΤΙΜΟΣ: Εὖ γε. οὐ γὰρ ἄλλως ἐχρῆν πρὸς τοὺς μὴ ἐθέλοντας εἴκειν τοῖς κρείττοσιν.
LYCINUS: Very reasonable, Hermotimus. What possessed Euthydemus to irritate an old man so placid and a master of his temper, who had such a heavy cup in his hand?
ΛΥΚΙΝΟΣ: Ταυτὶ μέν, ὦ Ἑρμότιμε, πάνυ εὔλογα. ἢ τί γὰρ παθὼν Εὐθύδημος ἄνδρα γέροντα παρώξυνεν ἀόργητον καὶ θυμοῦ κρείττονα, σκύφον οὕτω βαρὺν ἐν τῇ χειρὶ ἔχοντα;
13. But now we have time to spare why don’t you tell a friend how you first took up philosophy? I myself, if it is still possible, could then begin there and join you all on the road. You are my friends and of course won’t shut me out.HERMOTIMUS: I wish you would, Lycinus! You will soon see how much better you will be than the rest of mankind. Children you will think them all, mere children compared with you with your intellect so superior.
13. ἀλλὰ, σχολὴν γὰρ ἄγομεν, τί οὐ διηγῇ μοι ἑταίρῳ ὄντι ὃν τρόπον ὡρμήθης τὸ πρῶτον φιλοσοφεῖν, ὡς καὶ αὐτός, εἰ δυνατὸν ἔτι, συνοδοιποροίην ὑμῖν τὸ ἀπὸ τοῦδε ἀρξάμενος. οὐ γὰρ ἀποκλείσετέ με δηλαδὴ φίλοι ὄντες.ΕΡΜΟΤΙΜΟΣ: Εἰ γὰρ ἐθελήσειας, ὦ Λυκῖνε· ὄψει ἐν βραχεῖ ὅσον διοίσεις τῶν ἄλλων. παῖδας εὖ ἴσθι οἰήσῃ ἅπαντας ὡς πρὸς σέ, τοσοῦτον ὑπερφρονήσεις αὐτός.
LYCINUS: Good enough, if after twenty years I could be as you are now.
ΛΥΚΙΝΟΣ: Ἱκανόν, εἰ μετὰ εἴκοσιν ἔτη γενέσθαι οἷός τε εἴην τοιοῦτος οἷος σὺ νῦν.
HERMOTIMUS: Don’t worry. I myself was about your age when I began to study philosophy, about forty—as old as you are now I imagine.
ΕΡΜΟΤΙΜΟΣ: Ἀμέλει. καὶ αὐτὸς κατὰ σὲ γεγονὼς ἠρξάμην φιλοσοφεῖν τετταρακοντούτης σχεδόν—ὁπόσα οἶμαι σὺ νῦν γέγονας.
LYCINUS: Exactly that, Hermotimus. So take and lead me too along the same path—that would be only right. First of all tell me this: do you allow learners to argue if they disagree with something, or is this not allowed to the young?
ΛΥΚΙΝΟΣ: Τοσαῦτα γάρ, ὦ Ἑρμότιμε. ὥστε τὴν αὐτὴν ἄγε λαβὼν κἀμέ—δίκαιον γάρ. καὶ πρῶτόν γέ μοι τοῦτο εἰπέ· δίδοτε ἀντιλέγειν τοῖς μανθάνουσιν ἤν τι μὴ ὀρθῶς λέγεσθαι δοκῇ αὐτοῖς, ἢ οὐκ ἐφίετε τοῦτο τοῖς νεωτέροις;
HERMOTIMUS: No, it is not allowed at all. But you, if you like, may ask questions and make criticisms as we go along. You will learn more easily that way.
ΕΡΜΟΤΙΜΟΣ: Οὐ πάνυ. σὺ δέ, ἤν τι βούλῃ, ἐρώτα μεταξὺ καὶ ἀντίλεγε. ῥᾷον γὰρ ἂν οὕτω μάθοις.
LYCINUS: Good, Hermotimus—by Hermes who gives you your name.
ΛΥΚΙΝΟΣ: Εὖ γε—νὴ τὸν Ἑρμῆν, ὦ Ἑρμότιμε, αὐτόν οὗ ἐπώνυμος ὢν τυγχάνεις.
14. Now tell me, is there one way only to philosophy, the one you Stoics follow? I have heard there are many other schools as well. Is that right?HERMOTIMUS: Very many—the Peripatetics, Epicureans, those who take Plato as their patron, others also, the devotees of Diogenes and Antisthenes, Pythagoreans, and more besides.
14. ἀτὰρ εἰπέ μοι, μία τις ὁδός ἐστιν ἡ ἐπὶ φιλοσοφίαν ἄγουσα ἡ τῶν Στωϊκῶν ὑμῶν; ἢ ἀληθῆ ἐγὼ ἤκουον ὡς καὶ ἄλλοι πολλοί τινές εἰσιν;ΕΡΜΟΤΙΜΟΣ: Μάλα πολλοί—Περιπατητικοὶ καὶ Ἐπικούρειοι καὶ οἱ τὸν Πλάτωνα ἐπιγραφόμενοι, καὶ αὖ Διογένους ἄλλοι τινὲς καὶ Ἀντισθένους ζηλωταὶ καὶ οἱ ἀπὸ τοῦ Πυθαγόρου καὶ ἔτι πλείους.
LYCINUS: True, there are many. Is what they say the same, Hermotimus, or different?
ΛΥΚΙΝΟΣ: Ἀληθῆ ταῦτα· πολλοὶ γάρ εἰσι. πότερον δή, ὦ Ἑρμότιμε, τὰ αὐτὰ οὗτοι λέγουσιν ἢ διάφορα;
HERMOTIMUS: Quite different.
ΕΡΜΟΤΙΜΟΣ: Καὶ πάνυ διάφορα.
LYCINUS: At all events, one of their systems, I suppose, is true? They can’t all be true if they differ.
ΛΥΚΙΝΟΣ: Τὸ δέ γε ἀληθὲς οἶμαι πάντως που ἓν ἦν αὐτῶν ἀλλ’ οὐ πάντα διάφορά γε ὄντα.
HERMOTIMUS: No, they can’t.
ΕΡΜΟΤΙΜΟΣ: Πάνυ μὲν οὖν.
15. LYCINUS: Now be a true friend and tell me this: when you first set out to study philosophy, many doors were open to you; you passed by the others and came to the Stoic door; you deigned to enter through that door on the way to Virtue, thinking it the only true one which revealed the straight path; the rest led into blind alleys. Now what was your reason for this? What at that time made you certain? Please do not think of yourself as you are now, for, half-wise or wise, you can now make better judgments than we who are many. Answer as the layman you then were and I am now.
15. ΛΥΚΙΝΟΣ: Ἴθι δή, ὦ φιλότης, ἀπόκριναί μοι· τῷ τότε πιστεύσας τὸ πρῶτον ὁπότε ᾔεις φιλοσοφήσων πολλῶν σοι θυρῶν ἀναπεπταμένων παρεὶς σὺ τὰς ἄλλας εἰς τὴν τῶν Στωϊκῶν ἧκες καὶ δι’ ἐκείνης ἠξίους ἐπὶ τὴν ἀρετὴν εἰσιέναι ὡς δὴ μόνης ἀληθοῦς οὔσης καὶ τὴν εὐθεῖαν ἐπιδεικνυούσης, τῶν δ’ ἄλλων εἰς τυφλὰ καὶ ἀνέξοδα φερουσῶν; τίνι ταῦτ' ἐτεκμαίρου τότε; καὶ μή μοι τὸν νῦν δὴ τοῦτον σεαυτὸν ἐννόει, τὸν εἴτε ἡμίσοφον εἴτε σοφὸν ἤδη τὰ βελτίω κρίνειν ὑπὲρ τοὺς πολλοὺς ἡμᾶς δυνάμενον, ἀλλὰ οὕτως ἀπόκριναι ὁποῖος τότε ἦσθα ἰδιώτης καὶ κατὰ τὸν νῦν ἐμέ.
HERMOTIMUS: I don’t see your point, Lycinus.
ΕΡΜΟΤΙΜΟΣ: Οὐ συνίημι ὅ τι σοι τοῦτο βούλεται, ὦ Λυκῖνε.
LYCINUS: My question was not very complicated really. There have been many philosophers—Plato, Aristotle, Antisthenes, and your own predecessors, Chrysippus, Zeno, and the rest. Now, what persuaded you to leave the rest alone and choose to base your studies on the particular one you did? Did Apollo send you back from Delphi, like Chaerephon, with his word that the Stoic school was best of all and you should go there? He has a habit of sending different people to different philosophies; he knows the one that suits each person best, I suppose.
ΛΥΚΙΝΟΣ: Καὶ μὴν οὐ πάνυ ἀγκύλον ἠρόμην. πολλῶν γὰρ ὄντων φιλοσόφων, οἷον Πλάτωνος καὶ Ἀριστοτέλους καὶ Ἀντισθένους καὶ τῶν ὑμετέρων προγόνων, τοῦ Χρυσίππου καὶ Ζήνωνος καὶ τῶν ἄλλων ὅσοι εἰσιν, τῷ σὺ πιστεύσας τοὺς μὲν ἄλλους εἴας, ἐξ ἁπάντων δὲ προελόμενος ἅπερ προῄρησαι, ἀξιοῖς κατὰ ταῦτα φιλοσοφεῖν; ἆρα καὶ σὲ ὥσπερ τὸν Χαιρεφῶντα ὁ Πύθιος ἐξέπεμψεν ἐπὶ τὰ Στωϊκῶν ἀρίστους ἐξ ἁπάντων προσειπών; ἔθος γὰρ αὐτῷ ἄλλον ἐπ' ἄλλο εἶδος φιλοσοφίας προτρέπειν τὴν ἁρμόττουσαν οἶμαι ἑκάστῳ εἰδότι.
HERMOTIMUS: It wasn’t like that, Lycinus. I never even asked Apollo about it.
ΕΡΜΟΤΙΜΟΣ: Ἀλλ' οὐδὲν τοιοῦτον, ὦ Λυκῖνε, οὐδὲ ἠρόμην περί γε τούτων τὸν θεόν.
LYCINUS: Did you think it not worth consulting the god about, or did you think you could make the better choice on your own without his help?
ΛΥΚΙΝΟΣ: Πότερον οὐκ ἄξιον θείας συμβουλίας ἡγούμενος αὐτὸ ἢ ἱκανὸς ᾤου αὐτὸς εἶναι ἑλέσθαι τὸ βέλτιον κατὰ σαυτὸν ἄνευ τοῦ θεοῦ;
HERMOTIMUS: I did think so.
ΕΡΜΟΤΙΜΟΣ: Ὤιμην γάρ.
16. LYCINUS: Well then, please teach me this first, how, right at the beginning, we can distinguish the best, the true philosophy, the one we must choose, leaving aside the others.
16. ΛΥΚΙΝΟΣ: Οὐκοῦν καὶ ἡμᾶς διδάσκοις ἂν τοῦτο πρῶτον, ὅπως διαγνωστέον ἡμῖν εὐθὺς ἐν ἀρχῇ, τίς ἡ ἀρίστη φιλοσοφία ἐστὶ καὶ ἡ ἀληθεύουσα καὶ ἣν ἄν τις ἕλοιτο παρεὶς τὰς ἄλλας.
HERMOTIMUS: I will tell you. I saw that most people took to this one, so I guessed it was the best.
ΕΡΜΟΤΙΜΟΣ: Ἐγώ σοι φράσω. ἑώρων τοὺς πλείστους ἐπ' αὐτὴν ὁρμῶντας ὥστε εἴκαζον ἀμείνω εἶναι αὐτήν.
LYCINUS: How many more Stoics are there than Epicureans or Platonists or Peripatetics? You obviously took a count of them as in a show of hands.
ΛΥΚΙΝΟΣ: Πόσῳ τινὶ πλείους τῶν Ἐπικουρείων ἢ Πλατωνικῶν ἢ Περιπατητικῶν; ἠρίθμησας γὰρ αὐτοὺς δηλαδὴ καθάπερ ἐν ταῖς χειροτονίαις.
HERMOTIMUS: I didn’t count. I made an estimate.
ΕΡΜΟΤΙΜΟΣ: Ἀλλ' οὐκ ἠρίθμησα ἔγωγε, εἴκαζον δέ.
LYCINUS: So you are not prepared to teach me. You are cheating when you tell me you decide such a matter by guesswork and weight of numbers. You’re hiding the truth from me.
ΛΥΚΙΝΟΣ: Ὡς οὐκ ἐθέλεις διδάξαι με ἀλλ’ ἐξαπατᾷς, ὂς περὶ τῶν τοιούτων εἰκασμῷ φὴς καὶ πλήθει κρῖναι ἀποκρυπτόμενος λέγειν πρός με τἀληθές.
HERMOTIMUS: It wasn’t just that, Lycinus. I also heard everybody saying that the Epicureans were sensual and lovers of pleasure, that the Peripatetics loved riches and wrangling, and that the Platonists were puffed up and loved glory. But a lot of people said that the Stoics were manly and understood everything and that the man who went this way was the only king, the only rich man, the only wise man, and everything rolled into one.
ΕΡΜΟΤΙΜΟΣ: Οὐ μόνον τοῦτο, ὦ Λυκῖνε, ἀλλὰ καὶ ἤκουον ἁπάντων λεγόντων ὡς οἱ μὲν Ἐπικούρειοι γλυκύθυμοι καὶ φιλήδονοί εἰσιν, οἱ Περιπατητικοὶ δὲ φιλόπλουτοι καὶ ἐριστικοί τινες, οἱ Πλατωνικοὶ δὲ τετύφωνται καὶ φιλόδοξοί εἰσι, περὶ δὲ τῶν Στωϊκῶν πολλοὶ ἔφασκον ὅτι ἀνδρώδεις καὶ πάντα γιγνώσκουσιν καὶ ὅτι ὁ ταύτην ἰὼν τὴν ὁδὸν μόνος βασιλεύς, μόνος πλούσιος, μόνος σοφὸς καὶ συνόλως ἅπαντα.
17. LYCINUS: These were obviously other people’s opinions on the schools. You wouldn’t have simply believed the respective adherents when they praised their own schools.
17. ΛΥΚΙΝΟΣ: Ἔλεγον δὲ ταῦτα πρὸς σὲ ἄλλοι δηλαδὴ περὶ αὐτῶν. οὐ γὰρ δὴ ἐκείνοις ἂν αὐτοῖς ἐπίστευσας ἐπαινοῦσι τὰ αὐτῶν.
HERMOTIMUS: Certainly not; these were other people’s opinions.
ΕΡΜΟΤΙΜΟΣ: Οὐδαμῶς, ἀλλὰ οἱ ἄλλοι ἔλεγον.
LYCINUS: Not their rivals’ opinions, I suppose?
ΛΥΚΙΝΟΣ: Οἱ μὲν δὴ ἀντίδοξοι οὐκ ἔλεγον ὡς τὸ εἰκός.
HERMOTIMUS: No.
ΕΡΜΟΤΙΜΟΣ: Οὐ γάρ.
LYCINUS: Laymen’s opinions?
ΛΥΚΙΝΟΣ: Οἱ δ’ ἄρα ἰδιῶται ταῦτα ἔλεγον.
HERMOTIMUS: Yes.
ΕΡΜΟΤΙΜΟΣ: Καὶ μάλα.
LYCINUS: You see how once again you are cheating me and not telling the truth. You think you are talking with some Margites who is ready to believe that Hermotimus, an intelligent man forty years of age, on philosophy and philosophers believed the opinions of laymen and made his choice of the better creed accordingly. I refuse to believe you when you say things like that.
ΛΥΚΙΝΟΣ: Ὁρᾷς ὅπως αὖθις ἐξαπατᾷς με καὶ οὐ λέγεις τἀληθές. ἀλλ’ οἴει Μαργίτῃ διαλέγεσθαί τινι, ὡς πιστεῦσαι ὅτι Ἑρμότιμος, ἀνὴρ συνετός, ἔτη τότε γεγονὼς τετταράκοντα, περὶ φιλοσοφίας καὶ φιλοσόφων ἀνδρῶν τοῖς ἰδιώταις ἐπίστευσεν καὶ κατὰ τὰ ὑπ' ἐκείνων λεγόμενα ἐποιεῖτο τὴν αἵρεσιν τῶν κρειττόνων. οὐ γὰρ ἀξιῶ πιστεῦσαί σοι τοιαῦτα λέγοντι.
18. HERMOTIMUS: But you know, Lycinus, I did rely on myself as well as others. I used to see the Stoics walking with dignity, decently dressed, always thoughtful, manly in looks, most of them close-cropped; there was nothing effeminate, none of that exaggerated indifference which stamps the genuine crazy Cynic. They seemed in a state of moderation and everyone says that is best.
18. ΕΡΜΟΤΙΜΟΣ: Ἀλλ' οἶσθα, ὦ Λυκῖνε, οὐχὶ τοῖς ἄλλοις μόνον ἐπίστευον ἀλλὰ καὶ ἐμαυτῷ. ἑώρων γὰρ αὐτοὺς κοσμίως βαδίζοντας, ἀναβεβλημένους εὐσταλῶς, φροντίζοντας ἀεί, ἀρρενωπούς, ἐν χρῷ κουρίας τοὺς πλείστους, οὐδὲν ἁβρὸν οὐδ’ αὖ πάνυ ἐς τὸ ἀδιάφορον ὑπερεκπῖπτον ὡς ἔκπληκτον εἶναι καὶ κυνικὸν ἀτεχνῶς, ἀλλ’ ἐπὶ τοῦ μέσου καταστήματος, ὃ δὴ ἄριστον ἅπαντες εἶναί φασιν.
LYCINUS: Did you see them behaving also as I said just now I saw your master behaving, Hermotimus? I mean lending money and making bitter demands to be repaid, quarrelsome and most contentious in conversations and generally showing off as they usually do? Or is this of little importance to you, so long as the dress is decent, the beard long, and the hair close-cropped? Then this is to be our strict rule and law for the future in these matters according to Hermotimus: we are to distinguish the best men by their appearance, their walk, and their hair, and whosoever has not these signs and does not look sulky and meditative is to be spurned and rejected!
ΛΥΚΙΝΟΣ: Ἆρ' οὖν κἀκεῖνα εἶδες ποιοῦντας αὐτοὺς ἃ μικρῷ πρόσθεν ἔλεγον αὐτὸς ἑωρακέναι τὸν σὸν διδάσκαλον, ὦ Ἑρμότιμε, πράττοντα; οἷον δανείζοντας καὶ ἀπαιτοῦντας πικρῶς καὶ φιλονείκως πάνυ ἐρίζοντας ἐν ταῖς ξυνουσίαις καὶ τὰ ἄλλα ὅσα ἐπιδείκνυνται; ἢ τούτων ὀλίγον σοι μέλει, ἄχρι ἂν εὐσταλὴς ἡ ἀναβολὴ καὶ ὁ πώγων βαθὺς καὶ ἐν χρῷ ἡ κουρά; καὶ πρὸς τὸ λοιπὸν ἄρα ἔχωμεν τουτονὶ κανόνα καὶ στάθμην ἀκριβῆ τῶν τοιούτων, ὡς Ἑρμότιμός φησι, καὶ χρὴ ἀπὸ σχημάτων καὶ βαδισμάτων καὶ κουρᾶς διαγιγνώσκειν τοὺς ἀρίστους, ὃς δ’ ἂν μὴ ἔχῃ ταῦτα μηδὲ σκυθρωπὸς ᾖ καὶ φροντιστικὸς τὸ πρόσωπον, ἀποδοκιμαστέος καὶ ἀποβλητέος;
19. You’re surely making fun of me, Hermotimus; you’re trying to see if I can spot the catch.HERMOTIMUS: Why do you say that?
19. ἀλλ’ ὅρα μὴ καὶ ταῦτα, ὦ Ἑρμότιμε, παίζεις πρός με πειρώμενος εἰ ἐξαπατώμενος συνίημι.ΕΡΜΟΤΙΜΟΣ: Διὰ τί τοῦτ' ἔφησθα;
LYCINUS: Because, my dear friend, this test of yours from appearances is for statues. They at any rate are much more prepossessing and comely in their dress, if a Phidias or Alcamenes or Myron has made them in the most handsome style. But if these are the surest, critical tests, what would a blind man do if he wanted to take up philosophy? How does he recognise the one who has made the better choice—he can see neither bearing nor gait?
ΛΥΚΙΝΟΣ: Ὅτι, ὦγαθέ, ἀνδριάντων ταύτην ἐξέτασιν λέγεις τὴν ἀπὸ τῶν σχημάτων. παρὰ πολὺ γοῦν ἐκεῖνοι εὐσχημονέστεροι καὶ τὰς ἀναβολὰς κοσμιώτεροι, Φειδίου τινὸς ἢ Ἀλκαμένους ἢ Μύρωνος πρὸς τὸ εὐμορφότατον εἰκάσαντος. εἰ δὲ καὶ ὅτι μάλιστα χρὴ τεκμαίρεσθαι τοῖς τοιούτοις, τί ἂν πάθοι τις, εἰ τυφλὸς ὢν ἐπιθυμοίη φιλοσοφεῖν; τῷ διαγνῷ τὸν τὴν ἀμείνω προαίρεσιν προῃρημένον οὔτε σχῆμα οὔτε βάδισμα ὁρᾶν δυνάμενος;
HERMOTIMUS: My argument is not addressed to the blind, Lycinus, and I have no interest in them.
ΕΡΜΟΤΙΜΟΣ: Ἀλλ' ἔμοιγε οὐ πρὸς τυφλοὺς ὁ λόγος, ὦ Λυκῖνε, οὐδέ μοι μέλει τῶν τοιούτων.
LYCINUS: But, my good sir, there should be some accepted criterion in matters so important and valuable to everyone. However, if you prefer, let the blind keep clear of philosophy since they cannot see—yet they of all people really should take up philosophy: then they would not be completely overwhelmed by their misfortune. Well then, those who can see: however sharp-sighted they may be, what can they detect of the qualities of the soul from this outer covering?
ΛΥΚΙΝΟΣ: Ἐχρῆν μέν, ὦ χρηστέ, κοινόν τι τὸ γνώρισμα εἶναι τῶν οὕτω μεγάλων καὶ ἅπασι χρησίμων. πλὴν εἰ δοκεῖ, οἱ μὲν ἔξω ἡμῖν φιλοσοφίας μενέτωσαν οἱ τυφλοί, ἐπείπερ μηδὲ ὁρῶσι—καίτοι ἀναγκαῖον ἦν τοῖς τοιούτοις μάλιστα φιλοσοφεῖν ὡς μὴ πάνυ ἄχθοιντο ἐπὶ τῇ συμφορᾷ. οἱ δὲ δὴ βλέποντες κἂν πάνυ ὀξυδερκεῖς ὦσι τί ἂν δύναιντο συνιδεῖν τῶν τῆς ψυχῆς ἀπό γε τῆς ἔξωθεν ταύτης περιβολῆς;
20. What I wish to say is this: was it not love of the mind of these men that attracted you to them, and didn’t you expect to be improved in your mental powers?HERMOTIMUS: Most certainly.
20. ὃ δὲ βούλομαι εἰπεῖν τοιόνδε ἐστίν· οὐχ ὅτι τῆς γνώμης τῶν ἀνδρῶν ἔρωτι προσῄεις αὐτοῖς καὶ ἠξίους ἀμείνων γίγνεσθαι ἐς τὰ τῆς γνώμης;ΕΡΜΟΤΙΜΟΣ: Καὶ μάλα.
LYCINUS: Then how could you distinguish the true philosopher from the false by the marks you mentioned? Such things are not usually shown in that way; they are secret and not visible, showing themselves in conversation and discussion and corresponding action, and then only with difficulty and after a long period. You have heard, I suppose, what faults Momus found in Hephaestus; if not I’ll tell you. The story goes that Athena, Poseidon, and Hephaestus were quarrelling over which of them was the best artist. Poseidon modelled a bull, Athena designed a house, while Hephaestus, it seems, put together a man. When they came to Momus, whom they had appointed judge, he examined the work of each. What faults he found in the other two we need not say, but his criticism of the man and his reproof of the craftsman, Hephaestus, was this: he had not made windows in his chest which could be opened to let everyone see his desires and thoughts and if he were lying or telling the truth. Momus, of course, being shortsighted, held such notions about men, but you have better sight than Lynceus and, it seems, see through the chest to what is inside, and everything is revealed to you, and you know not only what each man wants and thinks, but also who is better or worse.
ΛΥΚΙΝΟΣ: Πῶς οὖν οἷόν τέ σοι ἦν ἀφ' ὧν ἔφησθα ἐκείνων τῶν γνωρισμάτων διορᾶν τὸν ὀρθῶς φιλοσοφοῦντα ἢ μή; οὐ γὰρ φιλεῖ τὰ τοιαῦτα οὕτω διαφαίνεσθαι, ἀλλ’ ἔστιν ἀπόρρητα καὶ ἐν ἀφανεῖ κείμενα, λόγοις καὶ συνουσίαις ἀναδεικνύμενα καὶ ἔργοις τοῖς ὁμοίοις ὀψὲ μόλις. ὁ γοῦν Μῶμος ἀκήκοας οἶμαι ἅτινα ᾐτιάσατο τοῦ Ἡφαίστου· εἰ δὲ μή, ἀλλὰ νῦν ἄκουε. φησὶ γὰρ ὁ μῦθος ἐρίσαι Ἀθηνᾶν καὶ Ποσειδῶνα καὶ Ἥφαιστον εὐτεχνίας πέρι, καὶ τὸν μὲν Ποσειδῶ ταῦρον ἀναπλάσαι, τὴν Ἀθηνᾶν δὲ οἰκίαν ἐπινοῦσαι, ὁ Ἥφαιστος δὲ ἄνθρωπον ἄρα συνεστήσατο, καὶ ἐπείπερ ἐπὶ τὸν Μῶμον ἧκον ὅνπερ δικαστὴν προείλοντο, θεασάμενος ἐκεῖνος ἑκάστου τὸ ἔργον, τῶν μὲν ἄλλων ἅτινα ᾐτιάσατο περιττὸν ἂν εἴη λέγειν, ἐπὶ τοῦ ἀνθρώπου δὲ τοῦτο ἐμέμψατο καὶ τὸν ἀρχιτέκτονα ἐπέπληξε τὸν Ἥφαιστον διότι μὴ καὶ θυρίδας ἐποίησεν αὐτῷ κατὰ τὸ στέρνον, ὡς ἀναπετασθεισῶν γνώριμα γίγνεσθαι ἅπασιν ἃ βούλεται καὶ ἐπινοεῖ καὶ εἰ ψεύδεται ἢ ἀληθεύει. ἐκεῖνος μὲν οὖν ἅτε ἀμβλυώττων οὕτω περὶ τῶν ἀνθρώπων διενοεῖτο, σὺ δὲ ὑπὲρ τὸν Λυγκέα ἡμῖν δέδορκας καὶ ὁρᾷς τὰ ἔνδον ὡς ἔοικε διὰ τοῦ στέρνου καὶ ἀνέῳκταί σοι τὰ πάντα, ὡς εἰδέναι μὴ μόνον ἃ βούλεται καὶ ἃ γιγνώσκει ἕκαστος ἀλλὰ καὶ πότερος ἀμείνων ἢ χείρων.
HERMOTIMUS: You are joking, Lycinus. I chose with God’s help and I have no regrets.
ΕΡΜΟΤΙΜΟΣ: Παίζεις, ὦ Λυκῖνε. ἐγὼ δὲ κατὰ θεὸν εἱλόμην καὶ οὐ μεταμέλει μοι τῆς αἱρέσεως.
21. I at any rate am satisfied.LYCINUS: But will you not tell me too, my friend? Or will you leave me rotting among the vulgar rabble?
21. ἱκανὸν δὲ τοῦτο πρὸς γοῦν ἐμέ.ΛΥΚΙΝΟΣ: Ὅμως οὐκ ἂν εἴποις, ὦ ἑταῖρε, καὶ πρὸς ἐμέ, ἀλλὰ περιόψει με παραπολόμενον ἐν τῷ πολλῷ συρφετῷ;
HERMOTIMUS: Nothing I say pleases you.
ΕΡΜΟΤΙΜΟΣ: Οὐδὲν γάρ σοι ἀρέσκει ὧν ἂν εἴπω.
LYCINUS: Not so, my good sir; you refuse to say anything to please me. So, since you are deliberately keeping me in the dark and you grudge me the chance of becoming as good a philosopher as you are, I shall try as well as I can to find out for myself the true test for these matters and the safest choice to make. Now please listen to me.
ΛΥΚΙΝΟΣ: Οὔκ, ὦγαθέ, ἀλλ’ οὐδὲν ἐθέλεις εἰπεῖν ὁποῖον ἄν μοι ἀρέσειεν. ἐπεὶ δ’ οὖν σὺ ἑκὼν ἀποκρύπτῃ καὶ φθονεῖς ἡμῖν ὡς μὴ ἐξ ἴσου γενοίμεθά σοι φιλοσοφήσαντες, ἐγὼ πειράσομαι ὅπως ἂν οἷός τε ὦ κατ' ἐμαυτὸν ἐξευρεῖν τὴν ἀκριβῆ περὶ τούτων κρίσιν καὶ τὴν ἀσφαλεστάτην αἵρεσιν. ἄκουε δὲ καὶ σύ, εἰ βούλει.
HERMOTIMUS: I am willing, Lycinus. Perhaps you will say something important.
ΕΡΜΟΤΙΜΟΣ: Ἀλλὰ βούλομαι, ὦ Λυκῖνε. ἴσως γάρ τι γνώριμον ἐρεῖς.
LYCINUS: Then give me your attention and don’t mock me if my investigation is altogether that of a layman; it can’t be helped when you will not explain more precisely although you know better.
ΛΥΚΙΝΟΣ: Σκόπει δὴ καὶ μὴ καταγελάσῃς, εἰ παντάπασιν ἰδιωτικῶς ἀναζητῶ αὐτό· ἀνάγκη γὰρ οὕτως, ἐπεὶ μὴ σὺ ἐθέλεις σαφέστερον εἰπεῖν εἰδὼς ἄμεινον.
22. Virtue then seems to me like a city whose inhabitants are happy (as your teacher, who has come from there, wherever it may be, would say), outstanding in their wisdom, all of them brave, just, prudent, almost gods. All those things that you find here—robbery, violence, cheating—they say you would find none of them ventured in that city; no, they live together in peace and harmony naturally enough; for what, I suppose, in other cities produces strife and discord, plot and counter-plot, is entirely absent. They do not any longer look on gold, pleasures, or glory as things to quarrel about—they drove them from the city long ago, thinking them unnecessary to their common life. So they live a calm and perfectly happy life with good government, equality, freedom, and the other blessings.
22. Ἔστω δή μοι ἡ μὲν ἀρετὴ τοιόνδε τι οἷον πόλις τις εὐδαίμονας ἔχουσα τοὺς ἐμπολιτευομένους (ὡς φαίη ἂν ὁ διδάσκαλος ὁ σὸς ἐκεῖθέν ποθεν ἀφιγμένος), σοφοὺς ἐς τὸ ἀκρότατον, ἀνδρείους ἅπαντας, δικαίους, σώφρονας, ὀλίγον θεῶν ἀποδέοντας. οἷα δὲ πολλὰ γίγνεται παρ' ἡμῖν—ἁρπαζόντων καὶ βιαζομένων καὶ πλεονεκτούντων—οὐδὲν ἂν ἴδοις, φασίν, ἐν ἐκείνῃ τῇ πόλει τολμώμενον, ἀλλὰ ἐν εἰρήνῃ καὶ ὁμονοίᾳ ζυμπολιτεύονται, μάλ' εἰκότως· ἃ γὰρ ἐν ταῖς ἄλλαις πόλεσιν οἶμαι τὰς στάσεις καὶ φιλονεικίας ἐγείρει καὶ ὧν ἕνεκα ἐπιβουλεύουσιν ἀλλήλοις, ταῦτα πάντα ἐκποδών ἐστιν ἐκείνοις. οὐ γὰρ οὔτε χρυσίον ἔτι οὔτε ἡδονὰς οὔτε δόξας ὁρῶσιν ὡς διαφέρεσθαι περὶ αὐτῶν, ἀλλὰ πάλαι τῆς πόλεως ἐξεληλάκασιν αὐτὰ οὐκ ἀναγκαῖα ἡγησάμενοι ξυμπολιτεύεσθαι. ὥστε γαληνόν τινα καὶ πανευδαίμονα βίον βιοῦσιν ξὺν εὐνομίᾳ καὶ ἰσότητι καὶ ἐλευθερίᾳ καὶ τοῖς ἄλλοις ἀγαθοῖς.
23. HERMOTIMUS: Well then, Lycinus, isn’t it right for everyone to long for citizenship of a city like that, and neither to think of the toils of the journey nor give up because of the time it takes, if once they get there they too are going to be enrolled as citizens and share in the city’s life?
23. ΕΡΜΟΤΙΜΟΣ: Τί οὖν, ὦ Λυκῖνε; οὐκ ἄξιον ἅπαντας ἐπιθυμεῖν πολίτας γίγνεσθαι τῆς τοιαύτης πόλεως μήτε κάματον ὑπολογιζομένους τὸν ἐν τῇ ὁδῷ μήτε πρὸς τὸ μῆκος τοῦ χρόνου ἀπαγορεύοντας, εἰ μέλλουσιν ἀφικόμενοι ἐγγραφήσεσθαι καὶ αὐτοὶ καὶ μεθέξειν τῆς πολιτείας;
LYCINUS: Yes, indeed, Hermotimus, this we must strive for above everything, and all else we must ignore. If our native country here lays claim to us, we must take scant notice, and if any children or parents we may have cling to us weeping, we shall not give way. No, first and foremost we shall urge them to follow the same road. If they will not, or cannot, we must shake them off and make straight for that all-happy city, throwing off our very cloak should they hold on to it to drag us back as we hurry there—for there is no fear of being shut out, even if you come there naked.
ΛΥΚΙΝΟΣ: Νὴ Δία, ὦ Ἑρμότιμε, πάντων μάλιστα ἐπὶ τούτῳ σπουδαστέον, τῶν δὲ ἄλλων ἀμελητέον, καὶ μήτε πατρίδος τῆς ἐνταῦθα ἐπιλαμβανομένης πολὺν ποιεῖσθαι λόγον μήτε παίδων ἢ γονέων ὅτῳ εἰσίν ἐπικατεχόντων καὶ κλαυθμυριζομένων ἐπικλᾶσθαι, ἀλλὰ μάλιστα μὲν κἀκείνους παρακαλεῖν ἐπὶ τὴν αὐτὴν ὁδόν, εἰ δὲ μὴ ἐθέλοιεν ἢ μὴ δύναιντο, ἀποσεισάμενον αὐτοὺς χωρεῖν εὐθὺ τῆς πανευδαίμονος ἐκείνης πόλεως καὶ αὐτὸ ἀπορρίψαντα τὸ ἱμάτιον εἰ τούτου ἐπειλημμένοι κατερύκοιεν, ἐσσύμενον ἐκεῖσε—οὐ γὰρ δέος μή σέ τις ἀποκλείσῃ καὶ γυμνὸν ἐκεῖσε ἥκοντα.
24. On another occasion before this I have heard an old man telling how things were there and urging me to follow him to the city; he would guide me himself and enrol me on my arrival, make me a fellow-tribesman and let me share his clan, so that I might be happy with all the others. “But I would not listen” at that time through folly and youth (it was about fifteen years ago); perhaps by now I should have been in the very suburbs, even by the gates. He told me much about the city, if I remember, and in particular this, that all the inhabitants were aliens and foreigners, not one was a native; there were even many barbarians among the citizens, as well as slaves, cripples, dwarfs, and paupers—in a word anyone who wanted to take part in the city; for property, apparel, height, good looks, family, brilliant ancestry, were not required by law for enrolment; on the contrary, they gave no place in their customs to them; no, intelligence, a desire for what is good, industry, perseverance, a refusal to give in or be weakened by the many hardships encountered on the way, were enough for a man to become a citizen; whoever showed these qualities and kept on going all the way to the city was a citizen there and then equal to them all; inferior or superior, noble or common, bond or free, simply did not exist and were not mentioned in the city.
24. Ἤδη γάρ ποτε καὶ ἄλλοτε πρεσβύτου ἀνδρὸς ἤκουσα διεξιόντος ὅπως τὰ ἐκεῖ πράγματα ἔχοι, καί με προὔτρεπεν ἕπεσθαί οἱ πρὸς τὴν πόλιν· ἡγήσεσθαι γὰρ αὐτὸς καὶ ἐλθόντα ἐγγράψειν καὶ φυλέτην ποιήσεσθαι καὶ φρατρίας μεταδώσειν τῆς αὐτοῦ, ὡς μετὰ πάντων εὐδαιμονοίην. “ἀλλ’ ἐγὼ οὐ πιθόμην” ὑπ' ἀνοίας καὶ νεότητος τότε, πρὸ πεντεκαίδεκα σχεδὸν ἐτῶν· ἴσως γὰρ ἂν αὐτὰ ἤδη ἀμφὶ τὰ προάστεια καὶ πρὸς ταῖς πύλαις ἦν. ἔλεγε δ’ οὖν περὶ τῆς πόλεως, εἴ γε μέμνημαι, ἄλλα τε πολλὰ καὶ δὴ καὶ τάδε, ὡς ξύμπαντες μὲν ἐπήλυδες καὶ ξένοι εἶεν, αὐθιγενὴς δὲ οὐδὲ εἷς, ἀλλὰ καὶ βαρβάρους ἐμπολιτεύεσθαι πολλοὺς καὶ δούλους καὶ ἀμόρφους καὶ μικροὺς καὶ πένητας, καὶ ὅλως μετέχειν τῆς πόλεως τὸν βουλόμενον· τὸν γὰρ δὴ νόμον αὐτοῖς οὐκ ἀπὸ τιμημάτων ποιεῖσθαι τὴν ἐγγραφὴν οὐδ’ ἀπὸ σχημάτων ἢ μεγέθους ἢ κάλλους οὐδ’ ἀπὸ γένους τοῦ τῶν λαμπρῶν ἐκ προγόνων, ἀλλὰ ταῦτα μὲν οὐδὲ νομίζεσθαι παρ' αὐτοῖς, ἀποχρῆν δ’ ἑκάστῳ πρὸς τὸ πολίτην γενέσθαι σύνεσιν καὶ ἐπιθυμίαν τῶν καλῶν καὶ πόνον καὶ τὸ λιπαρὲς καὶ τὸ μὴ ἐνδοῦναι μηδὲ μαλακισθῆναι πολλοῖς τοῖς δυσχερέσι κατὰ τὴν ὁδὸν ἐντυγχάνοντα, ὡς ὅστις ἂν ταῦτα ἐπιδείξηται καὶ διεξέλθῃ πορευόμενος ἄχρι πρὸς τὴν πόλιν, αὐτίκα μάλα πολίτην ὄντα τοῦτον ὅστις ἂν ᾖ καὶ ἰσότιμον ἅπασι· τὸ δὲ χείρων ἢ κρείττων ἢ εὐπατρίδης ἢ ἀγεννὴς ἢ δοῦλος ἢ ἐλεύθερος οὐδὲ ὅλως εἶναι ἢ λέγεσθαι ἐν τῇ πόλει.