1. I HEARD lately, Caphisias, a neat saying of a painter, comprised in a similitude upon those that came to view his pictures. For he said, the ignorant and unskilful were like those that saluted a whole company together, but the curious and knowing like those that complimented each single person; for the former take no exact, but only one general view of the performance; but those that with judgment examine part by part take notice of every stroke that is either well or ill done in the whole picture. The duller and lazy sort are abundantly satisfied with a short account and upshot of any business. But he that is of a generous and noble temper, that is fitted to be a spectator of virtue, as of a curious piece of art, is more delighted with the particulars. For, upon a general view, much of fortune is discovered; but when the particulars are examined, then appear the art and contrivance, the boldness in conquering intervening accidents, and the reason that was mixed with and tempered the heat and fury of the undertakers. Suppose us to be of this sort, and give us an account of the whole design, how from the very beginning it was carried on, what company you kept, and what particular discourse you had that day;—a thing so much desired, that I protest I would willingly go to Thebes to be informed, did not the Athenians already suspect me to lean too much to the Boeotian interest. CAPHISIAS. Indeed Archidamus, your kind eagerness after this story is so obliging, that, putting myself above all business (as Pindar says), I should have come on purpose to give you a relation. But since I am now come upon an embassy, and have nothing to do until I receive an answer to my memorial, to be uncivil and not to satisfy the request of an obliging friend would revive the old reproach that hath been cast upon the Boeotians for morose sullenness and hating good discourse, a reproach which began to die in the time of Socrates. But as for the rest of the company, pray sir, are they at leisure to hear such a story?—for I must be very long, since you enjoin me to add the particular discourses that passed between us. ARCH. You do not know the men, Caphisias, though they are worthy your acquaintance; men of good families, and no enemies to you. This is Lysithides, Thrasybulus’s nephew; this Timotheus, the son of Conon; these Archinus’s sons; and all the rest my very good acquaintance, so that you need not doubt a favorable and obliging audience. CAPH. Very well; but where shall I begin the story? How much of these affairs are you acquainted with already? ARCH. We know, Caphisias, how matters stood at Thebes before the exiles returned,—how Archias, Leontidas, and their associates, having persuaded Phoebidas the Spartan in the time of peace to surprise that castle, banished some of the citizens, awed others, took the power into their own hands, and tyrannized against all equity and law. We understood Melon’s and Pelopidas’s designs, having (as you know) entertained them, and having conversed with them ever since they were banished. We knew likewise that the Spartans fined Phoebidas for taking the Cadmea, and in their expedition to Olynthus cashiered him; but sent a stronger garrison, under Lysinoridas and two more, to command the castle; and further, that Ismenias presently after his trial was basely murdered. For Gorgidas wrote constantly to the exiles, and sent them all the news; so that you have nothing to do but only to inform us in the particulars of your friends’ return and the seizing of the tyrants.
1. Απχιδαμος. ζωγράφου τινός, ὦ Καφεισία, μέμνημαί περὶ τῶν θεωμένων τοὺς γεγραμμένους πίνακας λόγον οὐ φαῦλον ἀκούσας ἐν εἰκόνι λελεγμένον. ἔφη γὰρ ἐοικέναι τοὺς μὲν ἰδιώτας καὶ ἀτέχνους θεατὰς ὄχλον ὁμσῦ πολὺν ἀσπαζομένοις, τοὺς δὲ κομψοὺς καὶ φιλοτέχνους καθʼ ἕκαστον ἰδίᾳ τῶν ἐντυγχανόντων προσαγορεύουσι. τοῖς μὲν γὰρ οὐκ ἀκριβὴς ἀλλὰ τύπῳ τινὶ γίγνεται μόνον ἡ τῶν ἀποτελεσμάτων σύνοψις, τοὺς δὲ τῇ κρίσει κατὰ μέρος τὸ ἔργον διαλαμβάνοντας οὐδὲν ἀθέατον οὐδʼ ἀπροσφώνητον ἐκφεύγει τῶν καλῶς ἢ τοὐναντίον γεγονότων. οἶμαι δὴ καὶ περὶ τὰς ἀληθινὰς πράξεις ὁμοίως τῷ μὲν ἀργοτέρῳ τὴν διάνοιαν ἐξαρκεῖν πρὸς ἱστορίαν, εἰ τὸ κεφάλαιον αὐτὸ καὶ τὸ πέρας πύθοιτο τοῦ πράγματος· τὸν δὲ φιλότιμον καὶ φιλόκαλον τῶν ὑπὲρ ἀρετῆς ὥσπερ τέχνης μεγάλης ἀπειργασμένων θεατὴν τὰ καθʼ ἕκαστα μᾶλλον εὐφραίνειν τῷ μὲν τοῦ τέλους πολλὰ κοινὰ πρὸς τὴν τύχην ἔχοντος, τὸν δʼ ἐν ταῖς αἰτίαις καὶ τοῖς ἐπὶ μέρους ἀγῶνας ἀρετῆς πρὸς τὰ συντυγχάνοντα καὶ τόλμας ἔμφρονας παρὰ τὰ δεινὰ καθορῶντα καιρῷ καὶ πάθει μεμιγμένου λογισμοῦ. τοὺτου δὴ τοῦ γένους τῶν θεατῶν καὶ ἡμᾶς ὑπολαμβάνων εἶναι δίελθέ τε τὴν πρᾶξιν ἡμῖν ἀπʼ ἀρχῆς ὡς ἐπράχθη καὶ τοὺς λόγους οὓς εἰκὸς γενέσθαι σοῦ παρόντος, ὡς ἐμοῦ μηδʼ ἂν εἰς Θήβας ἐπὶ τούτῳ κατοκνήσαντος ἐλθεῖν, εἰ μὴ καὶ νῦν Ἀθηναίοις πέρα τοῦ δέοντος ἐδόκουν βοιωτιάζειν. ΚΑΦΕΙΣΙΑΣ. ἀλλʼ ἔδει μέν, ὦ Ἀρχίδαμε, σοῦ διʼ εὔνοιαν οὕτω προθύμως τὰ πεπραγμένα μαθεῖν σπουδάζοντος, ἐμὲ καὶ ἀσχολίας ὑπέρτερον θέσθαι κατὰ Πίνδαρον τὸ δεῦρʼ ἐλθεῖν ἐπὶ τὴν διήγησιν τὸ δὲ πρεσβείας ἀφιγμένους ἕνεκα καὶ σχολὴν ἄγοντας, ἄχρι οὗ τὰς ἀποκρίσεις τοῦ δήμου λάβωμεν, ἀντιτείνειν καὶ ἀγροικίζεσθαι πρὸς εὐγνώμονα καὶ φιλέταιρον, δόξειεν ἂν ἐγείρειν τὸ κατὰ Βοιωτῶν ἀρχαῖον εἰς μισολογίαν ὄνειδος ἤδη μαραινόμενον παρὰ Σωκράτη τὸν ὑμέτερον· ἡμεῖς δὲ παρὰ Λῦσιν τὸν ἱερὸν σπουδάζοντες οὕτω διεφάνημεν. ἀλλʼ ὅρα τοὺς παρόντας, εἰ πρὸς ἀκρόασιν ἅμα πράξεων καὶ λόγων τοσούτων εὐκαίρως ἔχουσιν· οὐ γὰρ βραχὺ μῆκός ἐστι τῆς διηγήσεως, ἐπεὶ σὺ καὶ τοὺς λόγους προσπεριβαλέσθαι κελεύεις. ΑΡΧΙΔ. ἀγνοεῖς, ὦ Καφεισία, τοὺς ἄνδρας. ἦ μὴν ἄξιον εἰδέναι, πατέρων ὄντας ἀγαθῶν καὶ πρὸς ὑμᾶς οἰκείως ἐχόντων. ὁδὶ μέν ἐστιν ἀδελφιδοῦς Θρασυβούλου, Λυσιθείδης ὁδὶ δὲ Τιμόθεος, Κόνωνος υἱός· οὗτοι δʼ Ἀρχίνου παῖδες· οἱ δʼ ἄλλοι τῆς ἑταιρίας τῆς ἡμετέρας πάντες· ὥστε σοι θέατρον εὔνουν καὶ οἰκεῖον ἔχειν τὴν διήγησιν. ΚΑΦ. εὖ λέγεις, ἀλλὰ τίς ἂν ὑμῖν μέτριος ἀρχὴ γένοιτο τῆς διηγήσεως πρὸς ἃς ἴστε πράξεις; ΑΡΧΙΔ. ἡμεῖς, ὦ Καφεισία, σχεδὸν ὡς εἶχον αἱ Θῆβαι πρὸ τῆς καθόδου τῶν φυγάδων ἐπιστάμεθα. καὶ γάρ, ὡς οἱ περὶ Ἀρχίαν καὶ Λεοντίδην Φοιβίδαν πείσαντες ἐν σπονδαῖς καταλαβεῖν τὴν Καδμείαν τοὺς μὲν ἐξέβαλον τῶν πολιτῶν τοὺς δὲ φόβῳ κατεῖργον ἄρχοντες αὐτοὶ παρανόμως καὶ βιαίως, ἔγνωμεν ἐνταῦθα τῶν περὶ Μέλωνα καὶ Πελοπίδαν, ὡς οἶσθα, ἰδιόξενοι γενόμενοι καὶ παρʼ ὃν χρόνον ἔφευγον ἀεὶ συνδιατρίβοντες αὐτοῖς· καὶ πάλιν ὡς Λακεδαιμόνιοι Φοιβίδαν μὲν ἐζημίωσαν ἐπὶ τῷ τὴν Καδμείαν καταλαβεῖν καὶ τῆς εἰς Ὄλυνθον στρατηγίας ἀπέστησαν, Λυσανορίδαν δὲ τρίτον αὐτὸν ἀντʼ ἐκείνου πέμψαντες ἐγκρατέστερον ἐφρούρουν τὴν ἄκραν, ἠκούσαμεν ἔγνωμεν δὲ καὶ τὸν Ἰσμηνίαν οὐ τοῦ βελτίστου θανάτου τυχόντʼ εὐθὺς ἀπὸ τῆς δίκης τῆς περὶ αὐτοῦ γενομένης, Γοργίδου πάντα τοῖς φυγάσι δεῦρο διὰ γραμμάτων ἐξαγγείλαντος ὥστε σοι λείπεται τὰ περὶ τὴν κάθοδον αὐτὴν τῶν φίλων καὶ τὴν ἅλωσιν τῶν τυράννων διηγεῖσθαι.
2. CAPH. In those days, Archidamus, all that were concerned in the design, as often as our business required, used to meet at Simmias’s house, who then lay lame of a blow upon his shin. This we covered with a pretence of meeting for improvement and philosophical discourse, and, to take off all suspicion, we many times invited Archias and Leontidas, who were not altogether averse to such conversation. Besides, Simmias, having been a long time abroad and conversant with different nations, was lately returned to Thebes, full of all sorts of stories and strange relations. To him Archias, when free from business, would resort with the youth of Thebes, and sit and hear with a great deal of delight; being better pleased to see us mind philosophy and learning than their illegal actions. Now the same day in which it was agreed that about night the exiles should cone privately to town, a messenger, whom none of us all but Charon knew, came from them by Pherenicus’s order, and told us that twelve of the youngest of the exiles were now hunting on the mountain Cithaeron, and designed to come at night, and that he was sent to deliver this and to know in whose house they should be received, that as soon as they entered they might go directly thither. This startling us, Charon put an end to all our doubts by offering to receive them in his house. With this answer the messenger returned.
2. ΚΑΦ. καὶ μὴν ἐκείναις γε ταῖς ἡμέραις, ὦ Ἀρχίδαμε, πάντες οἱ τῶν πραττομένων μετέχοντες εἰώθειμεν εἰς τὴν Σιμμίου συνιόντες οἰκίαν, ἔκ τινος πληγῆς περὶ τὸ σκέλος ἀναλαμβάνοντος αὑτόν, ἐντυγχάνειν μὲν ἀλλήλοις ἔκ του δεήσειε, φανερῶς δὲ διατρίβειν ἐπὶ λόγοις καὶ φιλοσοφίᾳ, πολλάκις ἐφελκόμενοι τὸν Ἀρχίαν καὶ τὸν Λεοντίδην εἰς τὸ ἀνύποπτον, οὐκ ὄντας ἀλλοτρίους παντάπασι τῆς τοιαύτης διατριβῆς. καὶ γὰρ ὁ Σιμμίας πολὺν χρόνον ἐπὶ τῆς ξένης γεγονὼς καὶ πεπλανημένος ἐν ἀλλοδαποῖς ἀνθρώποις, ὀλίγῳ πρόσθεν εἰς Θήβας ἀφῖκτο μύθων τε παντοδαπῶν καὶ λόγων βαρβαρικῶν ὑπόπλεως· ὧν, ὁπότε τυγχάνοι σχολὴν ἄγων ὁ Ἀρχίας, ἡδέως ἠκροᾶτο συγκαθεσθεὶς μετὰ τῶν νέων καὶ βουλόμενος ἡμᾶς ἐν λόγοις διάγειν μᾶλλον ἢ προσέχειν τὸν νοῦν οἷς ἔπραττον ἐκεῖνοι. τῆς δʼ ἡμέρας ἐκείνης, ἐν σκότους ἔδει γενομένου τοὺς φυγάδας ἥκειν κρύφα πρὸς τὸ τεῖχος, ἀφικνεῖταί τις ἐνθένδε, Φερενίκου πέμψαντος, ἄνθρωπος οὐδενὶ ἢ Χάρωνι τῶν παρʼ ἡμῖν γνώριμος· ἐδήλου δὲ τῶν φυγάδων ὄντας δώδεκα τοὺς νεωτάτους μετὰ κυνῶν περὶ τὸν Κιθαιρῶνα θηρεῦσαι ὡς πρὸς ἑσπέραν ἀφιξομένους· αὐτὸς δὲ πεμφθῆναι ταῦτά τε προερῶν, καὶ τὴν οἰκίαν, ἐν κρυβήσονται παρελθόντες, ὃς παρέξει γνωσόμενος, ὡς ἂν εἰδότες εὐθὺς ἐκεῖ βαδίζοιεν. ἀπορουμένων δʼ ἡμῶν καὶ σκοπούντων, αὐτὸς ὡμολόγησεν ὁ Χάρων παρέξειν. ὁ μὲν οὖν ἄνθρωπος ἔγνω πάλιν ἀπελθεῖν σπουδῇ πρὸς τοὺς φυγάδας.
3. But Theocritus the soothsayer, grasping me by the hand, and looking on Charon that went just before us, said: That Charon, Caphisias, is no philosopher, nor so general nor so acute a scholar as thy brother Epaminondas, and yet you see that, Nature leading him, under the direction of the law, to noble actions, he willingly ventures on the greatest danger for the benefit of his country; but Epaminondas, who thinks he knows more of virtue than any of the Boeotians, is dull and inactive; and though opportunity presents, though there cannot be a fairer occasion, and though he is fitted to embrace it, yet he refuseth to join, and will not make one in this generous attempt. And I replied: Courageous Theocritus, we do what upon mature deliberation we have approved, but Epaminondas, being of a contrary opinion and thinking it better not to take this course, rationally complies with his judgment, whilst he refuseth to meddle in those matters which his reason upon our desire cannot approve, and to which his nature is averse. Nor can I think it prudent to force a physician to use fire and a lancet, that promiseth to cure the disease without them. What, said Theocritus, doth he not approve of our method No, I replied, he would have no citizens put to death without a trial at law; but if we would endeavor to free our country without slaughter and bloodshed, none would more readily comply; but since we slight his reasons and follow our own course, he desires to be excused, to be guiltless of the blood and slaughter of his citizens, and to be permitted to watch an opportunity when he may deliver his country according to equity and right. For this action may go too far, Pherenicus, it is true, and Pelopidas may assault the bad men and the oppressors of the people; but Eumolpidas and Samidas, men of extraordinary heat and violence, prevailing in the night, will hardly sheathe their swords until they have filled the whole city with slaughter and cut in pieces many of the chief men.
3. ἐμοῦ δʼ ὁ μάντις Θεόκριτος τὴν χεῖρα πιέσας σφόδρα καὶ πρὸς τὸν Χάρωνα βλέψας προερχόμενον οὗτος εἶπεν ὦ Καφεισία, φιλόσοφος οὐκ ἔστιν οὐδὲ μετείληφε παιδείας διαφόρου καὶ περιττῆς, ὥσπερ Ἐπαμεινώνδας ὁ σὸς ἀδελφός ἀλλʼ ὁρᾷς, ὅτι φύσει πρὸς τὸ καλὸν ὑπὸ τῶν νόμων ἀγόμενος τὸν μέγιστον ὑποδύεται κίνδυνον ἑκουσίως ὑπὲρ τῆς πατρίδος. Ἐπαμεινώνδας δὲ Βοιωτῶν ἁπάντων τῷ πεπαιδεῦσθαι πρὸς ἀρετὴν ἀξιῶν διαφέρειν, ἀμβλὺς ἐστι καὶ ἀπρόθυμος, … τοῦτον ἤ τινα βελτίονα καιρὸν αὑτῷ πεφυκότι καὶ παρεσκευασμένῳ καλῶς οὕτω χρησόμενος. κἀγὼ πρὸς αὐτὸν ὦ προθυμότατε εἶπον Θεόκριτε, τὰ δεδογμένα πράττομεν ἡμεῖς Ἐπαμεινώνδας δὲ μὴ πείθων, ὡς οἴεται βέλτιον εἶναι, ταῦτα μὴ πράσσειν, εἰκότως ἀντιτείνει πρὸς ἃ μὴ πέφυκε μηδὲ δοκιμάζει παρακαλούμενος. οὐδὲ γὰρ ἰατρόν, ἄνευ σιδήρου καὶ πυρὸς ὑπισχνούμενον τὸ νόσημα παύσειν, εὐγνωμονοίης ἄν, οἶμαι, τέμνειν ἢ ἀποκάειν βιαζόμενος … οῦκ οὖν καὶ οὗτος … δήπου μηδένα τῶν πολιτῶν … ἄκριτον, ἀλλὰ καὶ αἳματος ἐμφυλίου καὶ σφαγῆς τὴν πόλιν ἐλευθεροῦσι συναγωνιεῖσθαι προθύμως. ἐπεὶ δʼ οὐ πείθει τοὺς πολλούς, ἀλλὰ ταύτην ὡρμήκαμεν τὴν ὁδόν, ἐᾶν αὑτὸν κελεύει φόνου καθαρὸν ὄντα καὶ ἀναίτιον ἐφεστάναι τοῖς καιροῖς, μετὰ τοῦ δικαίου καὶ τῷ συμφέροντι προσοισόμενον. οὐδὲ γὰρ ὅρον ἕξειν τὸ ἔργον, ἀλλὰ Φερένικον μὲν ἴσως καὶ Πελοπίδαν ἐπὶ τοὺς αἰτίους μάλιστα τρέψεσθαι καὶ πονηρούς· Εὐμολπίδαν δὲ καὶ Σαμίδαν, ἀνθρώπους διαπύρους πρὸς ὀργὴν καὶ θυμοειδεῖς, ἐν νυκτὶ λαβόντας ἐξουσίαν οὐκ ἀποθήσεσθαι τὰ ξίφη, πρὶν ἐμπλῆσαι τὴν πόλιν ὅλην φόνων καὶ διαφθεῖραι πολλοὺς τῶν ἰδίᾳ διαφόρων ὄντων.
4. Anaxidorus, overhearing this discourse of mine to Theocritus (for he was just by), bade us be cautious, for Archias with Lysanoridas the Spartan were coming from the castle directly towards us. Upon this advice we left off; and Archias, calling Theocritus aside together with Lysanoridas, privately discoursed him a long while, so that we were very much afraid lest they had some suspicion or notice of our design, and examined Theocritus about it. In the mean time Phyllidas (you know him, Archidamus) who was then secretary to Archias the general, who knew of the exiles coming and was one of the associates, taking me by the hand, as he used to do, before the company, found fault with the late exercises and wrestling he had seen; but afterwards leading me aside, he enquired after the exiles, and asked whether they were resolved to be punctual to the day. And upon my assuring that they were, then he replied, I have very luckily provided a feast to-day to treat Archias, make him drunk, and then deliver him an easy prey to the invaders. Excellently contrived, Phyllidas, said I, and prithee endeavor to draw all or most of our enemies together. That, said he, is very hard, nay, rather impossible; for Archias, being in hopes of the company of some noble women there, will not yield that Leontidas should be present, so that it will be necessary to divide the associates into two companies, that we may surprise both the houses. For, Archias and Leontidas being taken off, I suppose the others will presently fly, or staying make no stir, being very well satisfied if they can be permitted to be safe and quiet. So, said I, we will order it; but about what, I wonder, are they discoursing with Theocritus? And Phyllidas replied, I cannot certainly tell, but I have heard that some omens and oracles portend great disasters and calamities to Sparta; and perhaps they consult him about those matters. Theocritus had just left them, when Phidolaus the Haliartian meeting us said: Simmias would have you stay here a little while, for he is interceding with Leontidas for Amphitheus, and begs that instead of dying, according to the sentence, he may be banished.
4. ταῦτά μου διαλεγομένου πρὸς τὸν Θεόκριτον, Θεόκριτον ὁ Γαλαξίδωρος, ἐγγὺς γὰρ Ἀρχίαν ἑώρα καὶ Λυσανορίδαν τὸν Σπαρτιάτην ἀπὸ τῆς Καδμείας ὥσπερ εἰς· ταὐτὸν ἡμῖν σπεύδοντας. ἡμεῖς μὲν οὖν ἐπέσχομεν· ὁ δʼ Ἀρχίας καλέσας τὸν Θεόκριτον καὶ τῷ Λυσανορίδᾳ προσαγαγὼν ἰδίᾳ λαλεῖ πολὺν χρόνον ἐκνεύσας τῆς ὁδοῦ μικρὸν ὑπὸ τὸ Ἄμφιον· ὥσθʼ ἡμᾶς ἀγωνιᾶν, μή τις ὑπόνοια προσπέπτωκεν ἢ μήνυσις αὐτοῖς, περὶ ἧς ἀνακρίνουσι τὸν Θεόκριτον. ἐν τούτῳ δὲ Φυλλίδας, ὃν οἶσθʼ, ὦ Ἀρχίδαμε, τότε τοῖς περὶ τὸν Ἀρχίαν πολεμαρχοῦσι γραμματεύων ἥξειν καὶ τῆς πράξεως μετέχων, λαβόμενός μου τῆς χειρὸς ὥσπερ εἰώθει φανερῶς ἔσκωπτεν εἰς τὰ γυμνάσια καὶ τὴν πάλην. εἶτα πόρρω τῶν ἄλλων ἀπαγαγὼν ἐπυνθάνετο περὶ τῶν φυγάδων, εἰ τὴν ἡμέραν φυλάττουσιν. ἐμοῦ δὲ φήσαντος, οὐκοῦν εἶπεν ὀρθῶς ἐγὼ τὴν ὑποδοχὴν παρεσκεύακα σήμερον, ὡς δεξόμενος Ἀρχίαν καὶ παρέξων ἐν οἴνῳ καὶ μέθῃ τοῖς ἀνδράσιν εὐχείρωτον ἄριστα μὲν οὖν εἶπον ὦ Φυλλίδα, καὶ πειράθητι πάντας ἢ ὅτι πλείστους εἰς ταὐτὸ τῶν ἐχθρῶν συναγαγεῖν ἀλλʼ οὐ ῥᾴδιον ἔφη μᾶλλον δʼ ἀδύνατον· ὁ γὰρ Ἀρχίας ἐλπίζων τινὰ τῶν ἐν ἀξιώματι γυναικῶν ἀφίξεσθαι τηνικαῦτα πρὸς αὐτόν, οὐ βούλεται παρεῖναι τὸν Λεοντίδην· ὥσθʼ ἡμῖν δίχα διαιρετέον αὐτοὺς ἐπὶ τὰς οἰκίας· Ἀρχίου γὰρ ἅμα καὶ Λεοντίδου προκαταληφθέντων, οἶμαι τοὺς ἄλλους ἐκποδὼν ἔσεσθαι φεύγοντας ἢ μενεῖν μεθʼ ἡσυχίας ἀγαπῶντας ἄν τις διδῷ τὴν ἀσφάλειαν οὕτως ἔφην ποιήσομεν. ἀλλὰ τί πρᾶγμα τούτοις πρὸς Θεόκριτόν ἐστιν, ὑπὲρ οὗ διαλέγονται; καὶ ὁ Φυλλίδασοὐ σαφῶς εἶπεν οὐδʼ ὡς ἐπιστάμενος· ἢκουον δὲ σημεῖα καὶ μαντεύματα δυσχερῆ καὶ χαλεπὰ προστίθεσθαι τῇ Σπάρτῃ. … Φειδόλαος ὁ Ἁλιάρτιος ἀπαντήσας μικρόν εἶπεν ὑμᾶς ἐνταῦθα περιμεῖναι Σιμμίας. ἐντυγχάνει γὰρ ἰδίᾳ Λεοντίδῃ περὶ Ἀμφιθέου παραιτούμενος μεῖναι τὸ διαπράξασθαι φυγὴν ἀντὶ θανάτου τῷ ἀνθρώπῳ.
5. Well, said Theocritus, this happens very opportunely, for I had a mind to ask what was seen and what found in Alcmena’s tomb lately opened amongst you, for perhaps, sir, you were present when Agesilaus sent to fetch the relics to Sparta. And Phidolaus replied: Indeed I was not present at the opening of the grave, for I was not delegated, being extremely concerned and very angry with my fellow-citizens for permitting it to be done. There were found no relics of a body; but a small brazen bracelet, and two earthen pipkins full of earth, which now by length of time was grown very hard and petrified. Upon the monument there was a brazen plate full of strange, because very ancient, letters; for though, when the plate was washed, all the strokes were very easily perceived, yet nobody could make any thing of them; for they were a particular, barbarous, and very like the Egyptian character. And therefore Agesilaus, as the story goes, sent a transcript of them to the king of Egypt, desiring him to show them to the priests, and if they understood them, to send him the meaning and interpretation. But perhaps in this matter Simmias can inform us, for at that time he studied their philosophy and frequently conversed with the priests upon that account. The Haliartii believe the great scarcity and overflowing of the pool that followed were not effects of chance, but a particular judgment upon them for permitting the grave to be opened. And Theocritus, after a little pause, said: Nay, there seem some judgments to hang over the Lacedaemonians themselves, as those omens about which Lysanoridas just now discoursed me portend. And now he is gone to Haliartus to fill up the grave again, and, as the oracle directs, to make some oblations to Alcmena and Aleus; but who this Aleus is, he cannot tell. And as soon as he returns, he must endeavor to find the sepulchre of Dirce, which not one of the Thebans themselves, besides the captains of the horse, knows; for he that goes out of his office leads his successor to the place alone, and in the dark; there they offer some sacrifices, but without fire, and leaving no mark behind them, they separate from one another, and come home again in the dark. So that I believe, Phidolaus, it will be no easy matter for him to discover it. For most of those that have been duly elected to that office are now in exile; nay, all besides Gorgidas and Plato; and they will never ask those, for they are afraid of them. And our present officers are invested in the castle with the spear only and the seal, but know nothing of the tomb, and cannot direct him.
5. καὶ ὁ Θεόκριτος εἰς καιρόν ἔφη καὶ· ὥσπερ ἐπίτηδες· καὶ γὰρ ἐβουλόμην πυθέσθαι, τίνʼ ἦν τὰ εὑρεθέντα καὶ τίς ὅλως ἡ ὄψις τοῦ Ἀλκμήνης τάφου παρʼ ὑμῖν ἀνοιχθέντος· εἰ δὴ παρεγένου καὶ αὐτός, ὅτε πέμψας Ἀγησίλαος· εἰς Σπάρτην τὰ λείψανα μετεκόμιζε καὶ ὁ Φειδόλαος οὐ γάρ ἔφη παρέτυχον, καὶ πολλὰ δυσανασχετῶν καὶ ἀγανακτῶν πρὸς τοὺς πολίτας ἐγκατελείφθην ὑπʼ αὐτῶν. εὑρέθη δʼ οὖν σώματος, ψέλλιον δὲ χαλκοῦν οὐ μέγα καὶ δύʼ ἀμφορεῖς κεραμεοῖ γῆν ἔχοντες ἐντὸς ὑπὸ χρόνου λελιθωμένην ἤδη καὶ συμπεπηγυῖαν … τοῦ μνήματος … πίναξ χαλκοῦς ἔχων γράμματα πολλὰ θαυμαστὰ ὡς παμπάλαια γνῶναι γὰρ ἐξ αὑτῶν οὐδὲν παρεῖχε καίπερ ἐκφανέντα τοῦ χαλκοῦ καταπλυθέντος τος, ἀλλʼ ἴδιός τις ὁ τύπος καὶ βαρβαρικὸς τῶν χαρακτήρων ἐμφερέστατος Αἰγυπτίοις διὸ καὶ Ἀγησίλαος, ὡς ἔφασαν, ἐξέπεμψεν ἀντίγραφα τῷ βασιλεῖ δεόμενος δεῖξαι τοῖς ἱερεῦσιν, εἰ ξυνήσουσιν. ἀλλὰ περὶ τούτων μὲν ἴσως ἂν ἔχοι τι καὶ Σιμμίας ἡμῖν ἀπαγγεῖλαι, κατʼ ἐκεῖνον τὸν χρόνον ἐν Αἰγύπτῳ πολλὰ τοῖς ἱερεῦσι διὰ φιλοσοφίαν συγγενόμενος Ἁλιάρτιοι δὲ τὴν μεγάλην ἀφορίαν καὶ τὴν ἐπίβασιν τῆς λίμνης οὐκ ἀπὸ· ταὐτομάτου γενέσθαι νομίζουσιν, ἀλλὰ μήνιμα τοῦ τάφου τοῦτο περιελθεῖν ἀνασχομένους ὀρυττόμενον·. καὶ ὁ Θεόκριτος μικρὸν διαλιπών ἀλλʼ οὐδʼ αὐτοῖς ἔφη Λακεδαιμονίοις ἀμήνιτον ἔοικεν εἶναι τὸ δαιμόνιον, ὡς προδείκνυσι τὰ σημεῖα περὶ ὧν ἄρτι Λυσανορίδας ἡμῖν ἐκοινοῦτο· καὶ νῦν μὲν ἄπεισιν εἰς Ἁλίαρτον ἐπιχώσων αὖθις τὸ σῆμα καὶ χοὰς ποιησόμενος Ἀλκμήνῃ καὶ Ἀλέῳ κατὰ δή τινα χρησμόν, ἀγνοῶν τὸν Ἄλεον ὅστις ἦν· ἐπανελθὼν δʼ ἐκεῖθεν οἷός ἐστι τὸν Δίρκης ἀναζητεῖν τάφον, ἄγνωστον ὄντα τοῖς Θηβαίοις πλὴν τῶν ἱππαρχηκότων. ὁ γὰρ ἀπαλλαττόμενος τὸν παραλαμβάνοντα τὴν ἀρχὴν μόνος ἄγων μόνον ἔδειξε νύκτωρ, καί τινας ἐπʼ αὐτῷ δράσαντες ἀπύρους ἱερουργίας, ὧν τὰ σημεῖα συγχέουσι καὶ ἀφανίζουσιν, ὑπὸ σκότους ἀπέρχονται χωρισθέντες. ἐγὼ δὲ τ … μέν, ὦ Φειδόλαε, … καλῶς ἐξευρήσειν αὐτοὺς νομίζω. φεύγουσι γὰρ οἱ πλεῖστοι τῶν ἱππαρχηκότων νομίμως, μᾶλλον δὲ πάντες πλὴν Γοργίδου καὶ Πλάτωνος, ὧν οὐδʼ ἂν ἐπιχειρήσειαν ἐκπυνθάνεσθαι δεδιότες τοὺς ἄνδρας· οἱ δὲ νῦν ἄρχοντες ἐν τῇ Καδμείᾳ τὸ δόρυ καὶ τὴν σφραγῖδα παραλαμβάνουσιν οὔτʼείδότες οὐδὲν οὔτε … ταῦτα τοῦ Θεοκρίτου λέγοντος, ὁ Λεοντίδης ἐξῄει μετὰ τῶν φίλων·
6. Whilst Theocritus was speaking, Leontidas and his friends went out; and we going in saluted Simmias, sitting upon his couch, very much troubled because his petition was denied. He, looking up upon us, cried out: Good God! The savage barbarity of these men! And was it not an excellent remark of Thales, who, when his friends asked him, upon his return from his long travels, what strange news he brought home, replied, “I have seen a tyrant an old man.” For even he that hath received no particular injury, yet disliking their stiff pride and haughty carriage, becomes an enemy to all lawless and unaccountable powers. But Heaven perhaps will take these things into consideration. But, Caphisias, do you know that stranger that came lately hither, who he is? And I replied, I do not know whom you mean. Why, said he, Leontidas told me that there was a man at night seen to rise out of Lysis’s tomb, with great pomp and a long train of attendants, and that he had lodged there all night upon beds made of leaves and boughs; for the next morning such were discovered there, with some relics of burnt sacrifices and some milk-oblations; and that in the morning he enquired of every one he met, whether he should find Polymnis’s sons at home. I wonder, said I, who it is, for by your description I guess him to be no mean man.
6. ἡμεῖς δʼ εἰσελθόντες ἠσπαζόμεθα τὸν Σιμμίαν ἐπὶ τῆς κλίνης καθεζόμενον, οὐ κατατετευχότα τῆς δεήσεως, οἶμαι, μάλα σύννουν καὶ διαλελυπημένον· ἀποβλέψας δὲ πρὸς ἅπαντας ἡμᾶς ὦ Ἡράκλεις εἶπεν ἀγρίων καὶ βαρβάρων ἠθῶν εἶτʼ οὐχ ὑπέρευ Θαλῆς ὁ παλαιὸς ἀπὸ ξένης ἐλθὼν διὰ χρόνου, τῶν φίλων ἐρωτώντων ὅ τι καινότατον ἱστορήκοι, τύραννον ἔφη γέροντα. καὶ γὰρ ᾧ μηδὲν ἰδίᾳ συμβέβηκεν ἀδικεῖσθαι, τὸ βάρος αὐτὸ καὶ τὴν σκληρότητα τῆς ὁμιλίας δυσχεραίνων ἐχθρός ἐστι τῶν ἀνόμων καὶ ἀνυπευθύνων δυναστειῶν. ἀλλὰ ταῦτα μὲν ἴσως θεῷ μελήσει τὸν δὲ ξένον ἴστε τὸν ἀφιγμένον, ὦ Καφισία, πρὸς ὑμᾶς ὅστις ἐστίν; οὐκ οἶδʼ ἔφην ἐγώ τίνα λέγεις. καὶ μήν ἔφη Λεοντίδης φησὶν ἄνθρωπον ὦφθαι παρὰ τὸ Λύσιδος μνημεῖον ἐκ νυκτῶν ἀνιστάμενον, ἀκολουθίας πλήθει καὶ κατασκευῇ σοβαρόν, αὐτόθι κατηυλισμένον ἐπὶ στιβάδων φαίνεσθαι γὰρ ἄγνου καὶ μυρίκης χαμεύνας ἔτι δʼ ἐμπύρων λείψανα καὶ χοὰς γάλακτος ἕωθεν δὲ πυνθάνεσθαι τῶν ἀπαντώντων, εἰ τοὺς Πολύμνιος παῖδας ἐνδημοῦντας εὑρήσει. καὶ τίς ἄν εἶπον ὁ ξένος εἴη; περιττῷ γὰρ ἀφʼ ὧν λέγεις τινὶ καὶ οὐκ ἰδιώτῃ προσέοικεν.
7. Well, said Phidolaus, when he comes we will entertain him; but at the present, Simmias, if you know any thing more of those letters about which we were talking, pray let us have it; for it is said that the Egyptian priests took into consideration the writing of a certain table which Agesilaus had from us when he opened Alcmena’s tomb. As for the table, replied Simmias, I know nothing of it; but Agetoridas the Spartan came to Memphis with letters from Agesilaus to Chonouphis the priest, whilst I, Plato, and Ellopio the Peparethian, studied together at his house. He came by order of the king, who enjoined Chonouphis, if he understood the writing, to send him the interpretation with all speed. And he in three days’ study, having collected all the different sorts of characters that could be found in the old books, wrote back to the king and likewise told us, that the writing enjoined the Greeks to institute games in honor of the Muses; that the characters were such as were used in the time of Proteus, and that Hercules, the son of Amphitryo, then learned them; and that the Gods by this admonished the Greeks to live peaceably and at quiet, to contend in philosophy to the honor of the Muses, and, laying aside their arms, to determine what is right and just by reason and discourse. We then thought that Chonouphis spoke right; and that opinion was confirmed when, as we were sailing from Egypt, about Caria some Delians met us, who desired Plato, being well skilled in geometry, to solve an odd oracle lately delivered by Apollo. The oracle was this: “Then the Delians and all the other Greeks should enjoy some respite from their present evils, when they had doubled the altar at Delos.” They, not comprehending the meaning of the words, after many ridiculous endeavors (for each of the sides being doubled, they had framed a body, instead of twice, eight times as big) made application to Plato to clear the difficulty. He, calling to mind what the Egyptian had told him, said that the God was merry upon the Greeks, who despised learning; that he severely reflected on their ignorance, and admonished them to apply themselves to the deepest parts of geometry; for this was not to be done by a dull short-sighted intellect, but one exactly skilled in the natures and properties of lines; it required skill to find the true proportion by which alone a body of a cubic figure can be doubled, all its dimensions being equally increased. He said that Eudoxus the Cnidian or Helico the Cyzicenian might do this for them; but that was not the thing desired by the God; for by this oracle he enjoined all the Greeks to leave off war and contention, and apply themselves to study, and, by learning and arts moderating the passions, to live peaceably with one another, and profit the community.
7. οὐ γὰρ οὖν εἶπεν ὁ Φειδόλαος· ἀλλὰ τοῦτον μέν, ὅταν ἥκῃ πρὸς ἡμᾶς, δεξόμεθα· νυνὶ δʼ ὑπὲρ ὧν ἀρτίως ἠποροῦμεν, ὦ Σιμμία, γραμμάτων, εἴ τι γιγνώσκεις πλεῖον ἐξάγγειλον ἡμῖν· λέγονται γὰρ οἱ κατʼ Αἴγυπτον ἱερεῖς τὰ γράμματα συμβαλεῖν τοῦ πίνακος, ἃ παρʼ ἡμῶν ἔλαβεν Ἀγησίλαος; τὸν Ἀλκμήνης τάφον ἀνασκευασάμενος. καὶ ὁ Σιμμίας εὐθὺς ἀναμνησθεὶς οὐκ οἶδʼ ἔφη τὸν πίνακα τοῦτον, ὦ Φειδόλαε· γράμματα δὲ πολλὰ παρʼ Ἀγησιλάου κομίζων Ἀγητορίδας ὁ Σπαρτιάτης ἧκεν εἰς Μέμφιν ὡς Χόνουφιν τὸν προφήτην, … ποτὲ συμφιλοσοφοῦντες διετρίβομεν ἐγὼ καὶ Πλάτων καὶ Ἐλλοπίων ὁ Πεπαρήθιος. ἧκε δέ, πέμψαντος βασιλέως καὶ κελεύσαντος τὸν Χόνουφιν, εἴ τι συμβάλλοι τῶν γεγραμμένων, ἑρμηνεύσαντα ταχέως ἀποστεῖλαι πρὸς ἑαυτὸν δὲ τρεῖς ἡμέρας ἀναλεξάμενος βιβλίων τῶν παλαιῶν παντοδαποὺς χαρακτῆρας, ἀντέγραψε τῷ βασιλεῖ καὶ· πρὸς ἡμᾶς ἔφρασεν, ὡς Μούσαις ἀγῶνα συντελεῖσθαι κελεύει τὰ γράμματα τοὺς δὲ τύπους εἶναι τῆς ἐπὶ Πρωτεῖ βασιλεύοντι γραμματικῆς, ἣν Ἡρακλέα τὸν Ἀμφιτρύωνος ἐκμαθεῖν ὑφηγεῖσθαι μέντοι καὶ παραινεῖν τοῖς Ἕλλησι διὰ τῶν γραμμάτων τὸν θεὸν ἄγειν σχολὴν καὶ εἰρήνην, διὰ φιλοσοφίας ἀγωνιζομένους ἀεί, Μούσαις καὶ λόγῳ διακρινομένους περὶ τῶν δικαίων, τὰ ὅπλα καταθέντας. ἡμεῖς δὲ καὶ τότε λέγειν καλῶς ἡγούμεθα τὸν Χόνουφιν, καὶ μᾶλλον ὁπηνίκα κομιζομένοις ἡμῖν ἀπʼ Αἰγύπτου περὶ Καρίαν Δηλίων τινὲς ἀπήντησαν, δεόμενοι Πλάτωνος ὡς γεωμετρικοῦ λῦσαι χρησμὸν αὐτοῖς; ἄτοπον ὑπὸ τοῦ θεοῦ προβεβλημένον. ἦν δὲ χρησμὸς, Δηλίοις καὶ τοῖς ἄλλοις Ἕλλησι παῦλαν τῶν παρόντων κακῶν ἔσεσθαι διπλασιάσασι τὸν ἐν Δήλῳ βωμόν. οὔτε δὲ τὴν διάνοιαν ἐκεῖνοι συμβάλλειν δυνάμενοι καὶ περὶ τὴν τοῦ βωμοῦ κατασκευὴν γελοῖα πάσχοντες ʽἑκάστης γὰρ τῶν τεσσάρων πλευρῶν διπλασιαζομένης, ἔλαθον τῇ αὐξήσει τόπον στερεὸν ὀκταπλάσιον ἀπεργασάμενοι, διʼ ἀπειρίαν ἀναλογίας ἣ τῷ μήκει διπλάσιον παρέχεταἰ, Πλάτωνα τῆς ἀπορίας ἐπεκαλοῦντο βοηθόν. ὁ δὲ τοῦ Αἰγυπτίου μνησθεὶς προσπαίζειν ἔφη τὸν θεὸν Ἕλλησιν ὀλιγωροῦσι παιδείας, οἷον ἐφυβρίζοντα τὴν ἀμαθίαν ἡμῶν καὶ κελεύοντα γεωμετρίας ἅπτεσθαι μὴ παρέργως· οὐ γάρ τοι φαύλης οὐδʼ ἀμβλὺ διανοίας ὁρώσης ἄκρως δὲ τὰς γραμμὰς ἠσκημένης ἔργον εἶναι δυεῖν μέσων ἀνάλογον λῆψιν· μόνῃ διπλασιάζεται σχῆμα κυβικοῦ σώματος ἐκ πάσης ὁμοίως αὐξόμενον διαστάσεως. τοῦτο μὲν οὖν Εὔδοξον αὐτοῖς τὸν Κνίδιον ἢ τὸν Κυζικηνὸν Ἑλίκωνα συντελέσειν· μὴ τοῦτο δʼ οἴεσθαι χρῆναι ποθεῖν τὸν θεὸν ἀλλὰ προστάσσειν Ἕλλησι πᾶσι πολέμου καὶ κακῶν μεθεμένους Μούσαις ὁμιλεῖν, καὶ διὰ λόγων καὶ μαθημάτων τὰ πάθη καταπραΰνοντας ἀβλαβῶς καὶ ὠφελίμως ἀλλήλοις συμφέρεσθαι.
8. Whilst Simmias was speaking, my father Polymnis came in, and sitting down by him said: Epaminondas desires you and the rest of the company, unless some urgent business requires your attendance, to stay for him here a little while, designing to bring you acquainted with this stranger, who is a very worthy man; and the design upon which he comes is very genteel and honorable. He is a Pythagorean of the Italian sect, and comes hither to make some offerings to old Lysis at his tomb, according to divers dreams and very notable appearances that he hath seen. He hath brought a good sum of money with him, and thinks himself bound to satisfy Epaminondas for keeping Lysis in his old age; and is very eager, though we are neither willing nor desire him, to relieve his poverty. And Simmias, glad at this news, replied: You tell me, sir, of a wonderful man and worthy professor of philosophy; but why doth he not come directly to us? I think, said my father, he lay all night at Lysis’s tomb; and therefore Epaminondas hath now led him to the Ismenus to wash; and when that is done, they will be here. For before he came to our house, he lodged at the tomb, intending to take up the relics of the body and transport them into Italy, if some genius at night should not advise him to forbear.
8. μεταξὺ δὲ τοῦ Σιμμίου λέγοντος, ὁ πατὴρ ἡμῶν Πολύμνις ἐπεισῆλθε, καὶ καθίσας παρὰ τὸν Σιμμίαν Ἐπαμεινώνδας ἔφη καὶ σὲ καὶ τούτους παρακαλεῖ πάντας, εἰ μή τις ἀσχολία μείζων, ἐνταῦθα περιμεῖναι βουλόμενος ὑμῖν γνωρίσαι τὸν ξένον, ἄνδρα γενναῖον μὲν αὐτὸν ὄντα μετὰ γενναίας δὲ καὶ καλῆς ἀφιγμένον τῆς προαιρέσεως … ἐξ Ἰταλίας τῶν Πυθαγορικῶν ἀφῖκται δὲ Λύσιδι τῷ γέροντι χοὰς χέασθαι περὶ τὸν τάφον ἔκ τινων ἐνυπνίων ὥς φησι καὶ φασμάτων ἐναργῶν. συχνὸν δὲ κομίζων χρυσίον οἴεται δεῖν Ἐπαμεινώνδᾳ τὰς Λύσιδος γηροτροφίας ἀποτίνειν, καὶ προθυμότατός ἐστιν οὐ δεομένων οὐδὲ βουλομένων ἡμῶν τῇ πενίᾳ βοηθεῖν. καὶ ὁ Σιμμίας ἡσθεὶς πάνυ θαυμαστόν γε λέγεις εἶπεν ἄνδρα καὶ φιλοσοφίας ἄξιον· ἀλλὰ τίς ἡ αἰτία, διʼ ἣν οὐκ εὐθὺς ἣκει πρὸς ἡμᾶς; ἐκεῖνον ἔφη νυκτερεύσαντα περὶ τὸν τάφον ἐμοὶ δοκεῖ τὸν Λύσιδος ἦγεν Ἐπαμεινώνδας πρὸς τὸν Ἰσμηνὸν ἀπολουσόμενον, εἶτʼ ἀφίξονται δεῦρο πρὸς ἡμᾶς· πρὶν δʼ ἐντυχεῖν ἡμῖν ἐνηυλίσατο τῷ τάφῳ, διανοούμενος ἀνελέσθαι τὰ λείψανα τοῦ σώματος καὶ κομίζειν εἰς Ἰταλίαν, εἰ μή τι νύκτωρ ὑπεναντιωθείη δαιμόνιον. ὁ μὲν οὖν πατὴρ ταῦτʼ εἰπὼν ἐσιώπησεν.
9. As soon as my father had ended this discourse, Galaxidorus cried out: Good Gods! how hard a matter is it to find a man pure from vanity and superstition! For some are betrayed into those fooleries by their ignorance and weakness; others, that they may be thought extraordinary men and favorites of Heaven, refer all their actions to some divine admonition pretending dreams, visions, and the like surprising fooleries for every thing they do. This method indeed is advantageous to those that intend to settle a commonwealth, or are forced to keep themselves up against a rude and ungovernable multitude; for by this bridle of superstition they might manage and reform the vulgar; but these pretences seem not only unbecoming philosophy, but quite opposite to all those fine promises she makes. For having promised to teach us by reason what is good and profitable, falling back again to the Gods as the principle of all our actions, she seems to despise reason, and disgrace that demonstration which is her peculiar glory; and she relies on dreams and visions, in which the worst of men are oftentimes as happy as the best. And therefore your Socrates, Simmias, in my opinion followed the most philosophical and rational method of instructions, choosing that plain and easy way as the most genteel and friendly unto truth, and scattering to the sophisters of the age all those vain pretences which are as it were the smoke of philosophy. And Theocritus taking him up said: What, Galaxidorus, and hath Meletus persuaded you that Socrates contemned all divine things?—for that was part of his accusation. Divine things! by no means, replied Galaxidorus; but having received philosophy from Pythagoras and Empedocles, full of dreams, fables, superstitions, and perfect raving, he endeavored to bring wisdom and things together, and make truth consist with sober sense.
9. ὁ δὲ Γαλαξίδωρος ὦ Ἡράκλεις εἶπεν ὡσἔργον ἐστὶν εὑρεῖν ἄνδρα καθαρεύοντα τύφου καὶ δεισιδαιμονίας. οἱ μὲν γὰρ ἄκοντες ὑπὸ τῶν παθῶν τούτων ἁλίσκονται διʼ ἀπειρίαν ἢ διʼ ἀσθένειαν· οἱ δέ, ὡς θεοφιλεῖς καὶ περιττοί τινες εἶναι δοκοῖεν, ἐπιθειάζουσι τὰς πράξεις, ὀνείρατα καὶ φάσματα καὶ τοιοῦτον ἄλλον ὄγκον προϊστάμενοι τῶν ἐπὶ νοῦν ἰόντων. ὃ πολιτικοῖς μὲν ἀνδράσι καὶ πρὸς αὐθάδη καὶ ἀκόλαστον ὄχλον ἠναγκασμένοις ζῆν οὐκ ἄχρηστον ἴσως ἐστὶν ὥσπερ ἐκ χαλινοῦ τῆς δεισιδαιμονίας πρὸς τὸ συμφέρον ἀντισπάσαι καὶ μεταστῆσαι τοὺς πολλούς· φιλοσοφίᾳ δʼ οὐ μόνον ἔοικεν ἀσχήμων ὁ τοιοῦτος εἶναι σχηματισμός, ἀλλὰ καὶ πρὸς τὴν ἐπαγγελίαν ἐναντίος, εἰ πᾶν ἐπαγγειλαμένη λόγῳ τἀγαθὸν καὶ τὸ συμφέρον διδάσκειν, εἰς θεοὺς ἐπαναχωρεῖ τῆς τῶν πράξεων ἀρχῆς ὡς τοῦ λόγου καταφρονοῦσα, καὶ τὴν ἀπόδειξιν δοκεῖ διαφέρειν ἀτιμάσασα πρὸς μαντεύματα τρέπεται καὶ ὀνειράτων ὄψεις, ἐν οἷς ὁ φαυλότατος οὐχ ἧττον τῷ κατατυγχάνειν πολλάκις φέρεται τοῦ κρατίστου. διὸ καὶ Σωκράτης ὁ ὑμέτερος, ὦ Σιμμία, δοκεῖ μοι φιλοσοφώτερον χαρακτῆρα παιδείας καὶ λόγου περιβάλλεσθαι, τὸ ἀφελὲς τοῦτο καὶ ἄπλαστον ὡς ἐλευθέριον καὶ μάλιστα φίλον ἀληθείας ἑλόμενος τὸν δὲ τῦφον ὥσπερ τινὰ καπνὸν φιλοσοφίας εἰς τοὺς σοφιστὰς ἀποσκεδάσας. ὑπολαβὼν δʼ ὁ Θεόκριτος τί γάρ εἶπεν ὦ Γαλαξίδωρε; καὶ σὲ Μέλητος πέπεικεν, ὅτι Σωκράτης· ὑπερεώρα τὰ θεῖα; τοῦτο γὰρ αὐτοῦ καὶ πρὸς Ἀθηναίους κατηγόρησεν οὐδαμῶς ἔφη τὰ γε θεῖα· φασμάτων δὲ καὶ μύθων καὶ δεισιδαιμο νίας ἀνάπλεων φιλοσοφίαν ἀπὸ Πυθαγόρου … Ἐμπεδοκλέους δεξάμενος εὖ μάλα βεβακχευμένην εἴθισεν ὥσπερ πρὸς τὰ πράγματα πεπνῦσθαι καὶ λόγῳ νήφοντι μετιέναι τὴν ἀλήθειαν.
10. Be it so, rejoined Theocritus, but what shall we think of his Daemon? Was it a mere juggle? Indeed, nothing that is told of Pythagoras regarding divination seems to me so great and divine. For, in my mind, as Homer makes Minerva to stand by Ulysses in all dangers. so the Daemon joined to Socrates even from his cradle some vision to guide him in all the actions of his life; which going before him, shed a light upon hidden and obscure matters and such as could not be discovered by unassisted human understanding; of such things the Daemon often discoursed with him, presiding over and by divine instinct directing his intentions. More and greater things perhaps you may learn from Simmias and other companions of Socrates; but once when I was present, as I went to Euthyphron the soothsayer’s, it happened, Simmias,—for you remember it,—that Socrates walked up to Symbolum and the house of Andocides, all the way asking questions and jocosely perplexing Euthyphron. When standing still upon a sudden and persuading us to do the like, he mused a pretty while, and then turning about walked through Trunk-makers’ Street, calling back his friends that walked before him, affirming that it was his Daemon’s will and admonition. Many turned back, amongst whom I, holding Euthyphron, was one; but some of the youths keeping on the straight way, on purpose (as it were) to confute Socrates’s Daemon, took along with them Charillus the piper, who came in my company to Athens to see Cebes. Now as they were walking through Gravers’ Row, near the court-houses, a herd of dirty swine met them; and being too many for the street and running against one another, they overthrew some that could not get out of the way, and dirted others; and Charillus came home with his legs and clothes very dirty; so that now and then in merriment they would think on Socrates’s Daemon, wondering that it never forsook the man, and that Heaven took such particular care of him.
10. εἶεν εἶπεν ὁ Θεόκριτος, τὸ δὲ δαιμόνιον, ὦ βέλτιστε, τὸ Σωκράτους ψεῦδος ἢ τί φαμεν; ἐμοὶ γὰρ οὐδὲν οὕτω μέγα τῶν περὶ Πυθαγόρου λεγομένων εἰς μαντικὴν ἔδοξε καὶ θεῖον· ἀτεχνῶς γὰρ οἷον Ὅμηρος Ὀδυσσεῖ πεποίηκε τὴν Ἀθηνᾶν ἐν πάντεσσι πόνοισι παρισταμένην, τοιαύτην, ἔοικε Σωκράτει τοῦ βίου προποδηγὸν ἀρχῆς τινα συνάψαι τὸ δαιμόνιον ὄψιν, ἥ μόνη τοι πρόσθεν ἰοῦσα τίθει, φάος ἐν πράγμασιν ἀδήλοις καὶ πρὸς ἀνθρωπίνην ἀσυλλογίστοις φρόνησιν, ἐν οἷς αὐτῷ συνεφθέγγετο πολλάκις τὸ δαιμόνιον ἐπιθειάζον ταῖς αὐτοῦ προαιρέσεσι. τὰ μὲν οὖν πλείονα καὶ μείζονα Σιμμίου χρὴ καὶ τῶν ἄλλων ἐκπυνθάνεσθαι Σωκράτους ἑταίρων· ἐμοῦ δὲ παρόντος, ὅτε πρὸς Εὐθύφρονα τὸν μάντιν ἧκον; ἔτυχε μέν, ὦ Σιμμία, μέμνησαι γάρ, ἄνω πρὸς τὸ Σύμβολον Σωκράτης καὶ τὴν οἰκίαν τὴν Ἀνδοκίδου βαδίζων ἅμα τι διερωτῶν καὶ διασείων τὸν Εὐθύφρονα μετὰ παιδιᾶς. ἄφνω δʼ ἐπιστὰς καὶ σιμπείσας προσέσχεν αὑτῷ συχνὸν χρόνον· εἶτʼ ἀναστρέψας ἐπορεύετο τὴν διὰ τῶν κιβωτοποιῶν, καὶ τοὺς προκεχωρηκότας ἤδη τῶν ἑταίρων ἀνεκαλεῖτο φάσκων αὑτῷ γεγονέναι τὸ δαιμόνιον. οἱ μὲν οὖν πολλοὶ συνανέστρεφον, ἐν οἷς κἀγὼ τοῦ Εὐθύφρονος ἐχόμενος· νεανίσκοι δέ τινες τὴν εὐθεῖαν βαδίζοντες ὡς δὴ τὸ Σωκράτους ἐλέγξοντες δαιμόνιον, ἐπεσπάσαντο Χάριλλον τὸν αὐλητὴν ἥκοντα καὶ αὐτὸν μετʼ ἐμοῦ εἰς Ἀθήνας πρὸς Κέβητα· πορευομένοις δʼ αὐτοῖς διὰ τῶν ἑρμογλύφων παρὰ τὰ δικαστήρια σύες ἀπαντῶσιν ἀθρόαι βορβόρου περίπλεοι καὶ κατʼ ἀλλήλων ὠθούμεναι διὰ πλῆθος· ἐκτροπῆς δὲ μὴ παρούσης, τοὺς μὲν ἀνέτρεψαν ἐμβαλοῦσαι τοὺς δʼ ἀνεμόλυναν. ἧκεν οὖν καὶ ὁ Χάριλλος οἴκαδε τά τε σκέλη καὶ τὰ ἱμάτια βορβόρου μεστός, ὥστʼ ἀεὶ τοῦ Σωκράτους δαιμονίου μεμνῆσθαι μετὰ γέλωτος … θαυμάζοντας, εἰ μηδαμοῦ προλείπει τὸν ἄνδρα μηδʼ ἀμελεῖ τὸ θεῖον αὐτοῦ.
11. Then Galaxidorus: And do you think, Theocritus, that Socrates’s Daemon had some peculiar and extraordinary power? And was it not that this man had by experience confirmed some part of the common necessity which made him, in all obscure and inevident matters, add some weight to the reason that was on one side? For as one grain doth not incline the balance by itself, yet added to one of two weights that are of equal poise, makes the whole incline to that part; thus an omen or the like sign may of itself be too light to draw a grave and settled resolution to any action, yet when two equal reasons draw on either side, if that is added to one, the doubt together with the equality is taken off, so that a motion and inclination to that side is presently produced. Then my father continuing the discourse said: You yourself, Galaxidorus, have heard a Megarian, who had it from Terpsion, say that Socrates’s Daemon was nothing else but the sneezing either of himself or others; for if another sneezed, either before, behind him, or on his right hand, then he pursued his design and went on to action; but if on the left hand, he desisted. One sort of sneezing confirmed him whilst deliberating and not fully resolved; another stopped him when already upon action. But indeed it seems strange that, if sneezing was his only sign, he should not acquaint his familiars with it, but pretend that it was a Daemon that encouraged or forbade him. For that this should proceed from vanity or conceit is not agreeable to the veracity and simplicity of the man; for in those we knew him to be truly great, and far above the generality of mankind. Nor is it likely so grave and wise a man should be disturbed at a casual sound or sneezing, and upon that account leave off what he was about, and give over his premeditated resolutions. Besides all, Socrates’s resolution seems to be altogether vigorous and steady, as begun upon right principles and mature judgment. Thus he voluntarily lived poor all his life, though he had friends that would have been very glad and very willing to relieve him; he still kept close to philosophy, notwithstanding all the discouragements he met with; and at last, when his friends endeavored and very ingeniously contrived his escape, he would not yield to their entreaties, but met death with mirth and cheerfulness, and appeared a man of a steady reason in the greatest extremity. And sure these are not the actions of a man whose designs, when once fixed, could be altered by an omen or a sneeze; but of one who, by some more considerable guidance and impulse, is directed to practise things good and excellent. Besides, I have heard that to some of his friends he foretold the overthrow of the Athenians in Sicily. And before that time, Perilampes the son of Antiphon, being wounded and taken prisoner by us in that pursuit at Delium, as soon as he heard from the ambassadors who came from Athens that Socrates with Alcibiades and Laches fled by Rhegiste and returned safe, blamed himself very much, and blamed also some of his friends and captains of the companies—who together with him were overtaken in their flight about Parnes by our cavalry and slain there—for not obeying Socrates’s Daemon and retreating that way which he led. And this I believe Simmias hath heard as well as I. Yes, replied Simmias, many times, and from many persons; for upon this, Socrates’s Daemon was very much talked of at Athens.
11. καὶ ὁ Γαλαξίδωρος οἴει γάρ ἔφη Θεόκριτε, τὸ Σωκράτους δαιμόνιον ἰδίαν καὶ περιττὴν ἐσχηκέναι δύναμιν; οὐχὶ τῆς κοινῆς μόριόν τι μαντικῆς τὸν ἄνδρα πείρᾳ βεβαιωσάμενον, ἐν τοῖς ἀδήλοις καὶ ἀτεκμάρτοις τῷ λογισμῷ ῥοπὴν ἐπάγειν; ὡς γὰρ ὁλκὴ μία καθʼ αὑτὴν οὐκ ἄγει τὸν ζυγόν, ἰσορροποῦντι δὲ βάρει προστιθεμένη κλίνει τὸ σύμπαν ἐφʼ, ἑαυτήν οὕτω πταρμὸς ἢ κληδὼν ἤ τι τοιοῦτον σύμβολον … καὶ κοῦφον, ἐμβριθῆ διάνοιαν ἐπισπάσασθαι πρὸς πρᾶξιν· δυεῖν δʼ ἐναντίων λογισμῶν θατέρῳ προσελθὸν ἔλυσε τὴν ἀπορίαν, τῆς ἰσότητος ἀναιρεθείσης, ὥστε κίνησιν γίγνεσθαι καὶ ὁρμήν. ὑπολαβὼν δʼ ὁ πατήρ ἀλλὰ μήν ἔφη καὶ αὐτός, ὦ Γαλαξίδωρε, Μεγαρικοῦ τινος ἤκουσα, Τερψίωνος δὲ ἐκεῖνος, ὅτι τὸ Σωκράτους δαιμόνιον πταρμὸς ἦν, ὅ τε παρʼ αὐτοῦ καὶ ὁ παρʼ ἄλλων· ἑτέρου μὲν πταρόντος ἐκ δεξιᾶς εἴτʼ ὄπισθεν εἴτʼ ἔμπροσθεν, ὁρμᾶν αὐτὸν ἐπὶ τὴν πρᾶξιν· εἰ δʼ ἐξ ἀριστερᾶς, ἀποτρέπεσθαι τῶν δʼ αὐτοῦ πταρμῶν τὸν μὲν ἔτι μέλλοντος βεβαιοῦν τὸν δʼ ἤδη πράσσοντος ἐπέχειν καὶ κωλύειν τὴν ὁρμήν. ἀλλʼ ἐκεῖνό μοι δοκεῖ θαυμαστόν, εἰ πταρμῷ χρώμενος οὐ τοῦτο τοῖς ἑταίροις ἀλλὰ δαιμόνιον εἶναι τὸ κωλῦον ἢ κελεῦον ἔλεγε· τύφου γὰρ ἂν ἦν τινος, ὦ φίλε, κενοῦ καὶ κόμπου τὸ τοιοῦτον, οὐκ ἀληθείας καὶ ἁπλότητος οἷς τὸν ἄνδρα μέγαν ὡς ἀληθῶς καὶ διαφέροντα τῶν πολλῶν γεγονέναι δοκοῦμεν, ὑπὸ φωνῆς ἔξωθεν ἢ πταρμοῦ τινος ὁπηνίκα τύχοι θορυβούμενον ἐκ τῶν πράξεων ἀνατρέπεσθαι καὶ προΐεσθαι τὸ δεδογμένον. αἱ δὲ Σωκράτους αὖ ὁρμαὶ τὸ βέβαιον ἔχουσαι καὶ σφοδρότητα φαίνονται πρὸς ἅπαν, ὡς ἂν ἐξ ὀρθῆς καὶ ἰσχυρᾶς ἀφειμέναι κρίσεως καὶ ἀρχῆς. πενίᾳ γὰρ ἐμμεῖναι παρὰ πάντα τὸν βίον ἑκουσίως, σὺν παὶ χάριτι τῶν διδόντων ἔχειν δυνάμενον, καὶ φιλοσοφίας μὴ ἐκστῆναι πρὸς τοσαῦτα κωλύματα καὶ τέλος εἰς σωτηρίαν καὶ φυγὴν αὐτῷ σπουδῆς ἑταίρων καὶ παρασκευῆς εὐμηχάνου γενομένης, μήτε καμφθῆναι λιπαροῦσι μήθʼ ὑποχωρῆσαι τῷ θανάτῳ πελάζοντι, χρῆσθαι δʼ ἀτρέπτῳ τῷ λογισμῷ πρὸς τὸ δεινόν, οὐκ ἔστιν ἀνδρὸς ἐκ κληδόνων ἢ πταρμῶν μεταβαλλομένην ὅτε τύχοι γνώμην ἔχοντος ἀλλʼ ὑπὸ μείζονος ἐπιστασίας καὶ ἀρχῆς ἀγομένου πρὸς τὸ καλόν. ἀκούω δὲ καὶ τὴν ἐν Σικελίᾳ τῆς Ἀθηναίων δυνάμεως φθορὰν προειπεῖν αὐτὸν ἐνίοις τῶν φίλων. καὶ πρότερον ἔτι τούτων Πυριλάμπης ὁ Ἀντιφῶντος ἁλοὺς ἐν τῇ διώξει περὶ Δήλιον ὑφʼ ἡμῶν δορατίῳ τετρωμένος, ὡς ἤκουσε τῶν ἐπὶ τὰς σπονδὰς ἀφικομένων Ἀθήνηθεν, ὅτι Σωκράτης μετʼ Ἀλκιβιάδου καὶ Λάχητος ἐπὶ Ῥηγίστης καταβὰς ἀπονενοστήκοι, πολλὰ μὲν τοῦτον ἀνεκαλέσατο, πολλὰ δὲ φίλους τινὰς καὶ λοχίτας οἷς συνέβη μετʼ αὐτοῦ παρὰ τὴν Πάρνηθα φεύγουσιν ὑπὸ τῶν ἡμετέρων ἱππέων ἀποθανεῖν, ὡς τοῦ Σωκράτους δαιμονίου παρακούσαντας, ἑτέραν ὁδὸν οὐχ ἣν ἐκεῖνος ἦγε τρεπομένους ἀπὸ τῆς μάχης. ταῦτα δʼ οἶμαι καὶ Σιμμίαν ἀκηκοέναι πολλάκις ὁ Σιμμίας ἔφη καὶ πολλῶν διεβοήθη γὰρ οὐκ ἠρέμα τὸ Σωκράτους Ἀθήνησιν ἐκ τούτων δαιμόνιον.