4.3. And Theon replied: He is welcome,—a very well-shaped gentleman, and fitted for the office; but whether I shall not spoil him in my particular application, I cannot tell. In my opinion he seems such a one as will keep an entertainment to its primitive institution, and not suffer it to be changed, sometimes into a mooting hall, sometimes a school of rhetoric, now and then a dicing-room, a playhouse, or a stage. For do not you observe some making fine orations and putting cases at a supper, others declaiming or reading some of their own compositions, and others proposing prizes to dancers and mimics? Alcibiades and Theodorus turned Polition’s banquet into a place of initiation, representing there the sacred procession and mysteries of Ceres; now such things as these, in my opinion, ought not to be suffered by a steward, but he must permit such discourse only, such shows, such merriment, as promote the particular end and design of such entertainments; and that is, by pleasant conversation either to beget or maintain friendship and good-will among the guests; for an entertainment is only a pleasant recreation at the table with a glass of wine, aiming to contract friendship through mutual good-will. But now because things pure and unmixed are usually surfeiting and odious, and the very mixture itself, unless the simples be well proportioned and opportunely put together, spoils the sweetness and goodness of the composition; it is evident that there ought to be a director who shall take care that the mirth and jollity of the guests be exactly and opportunely tempered. It is a common saying, that a voyage near the land and a walk near the sea are the best recreation. Thus our steward should place seriousness and gravity next jollity and humor; that, when they are merry, they should be on the very borders of gravity itself, and when grave and serious, they might be refreshed as sea-sick persons, having an easy and short prospect to the mirth and jollity on the shore. For mirth may be exceeding useful, and make our grave discourses smooth and pleasant,—As near the bramble oft the lily grows,And neighboring rue commends the blushing rose.But against vain and empty humors, that wantonly break in upon our feasts, like henbane mixed with the wine, he must caution the guests, lest scoffing and affronts creep in under these, lest in their questions or commands they grow scurrilous and abuse, as for instance by enjoining stutterers to sing, bald-pates to comb their heads, or a cripple to rise and dance. So the company once abused Agapestor the Academic, one of whose legs was lame and withered, when in a ridiculing frolic they ordained that every man should stand upon his right leg and take off his glass, or pay a forfeit; and he, when it was his turn to command, enjoined the company to follow his example and drink as he did, and having a narrow earthen pitcher brought in, he put his withered leg into it, and drank his glass, and every one in the company, after a fruitless endeavor to imitate, paid his forfeit. It was a good humor of Agapestor’s, and thus every little merry abuse must be as merrily revenged. Besides, he must give such commands as will both please and profit, putting such as are familiar and easy to the person, and when performed will be for his credit and reputation. A songster must be enjoined to sing, an orator to speak, a philosopher to solve a problem, and a poet to make a song; for every one very readily and willingly undertakes that “In which he may outdo himself.” An Assyrian king by public proclamation promised a reward to him that would find out any new sort of luxury and pleasure. And let the governor, the king of an entertainment, propose some pleasant reward for any one that introduceth inoffensive merriment, profitable delight and laughter, such as attends not scoffs and abusive jests, but kindness, pleasant humor, and good-will; for these matters not being well looked after and observed spoil and ruin most of our entertainments. It is the office of a prudent man to hinder all sort of anger and contention; in the exchange, that which springs from covetousness; in the fencing and wrestling schools, from emulation; in offices and state affairs, from ambition; and in a feast or entertainment, from pleasantness and joke.
4.3. καὶ ὁ Θέων ἀλλὰ δέχομαι μέν εἶπεν οὕτω μᾶλλον ἀπειργασμένον τὸν ἄνδρα καὶ συμποτικόν· εἰ δὲ χρήσομαι κατὰ πᾶν αὐτῷ καὶ μὴ καταισχυνῶ τοὔργον, οὐκ οἶδα· κοσμιώτατον δέ μοι δοκεῖ τοιοῦτος ὢν τὸ συμπόσιον διαφυλάξειν ἡμῖν καὶ μὴ περιόψεσθαι νῦν μὲν ἐκκλησίαν δημοκρατικὴν νῦν δὲ σχολὴν σοφιστοῦ γενομένην αὖθις δὲ κυβευτήριον, εἶτά που σκηνὴν καὶ θυμέλην. ἢ γὰρ οὐχ ὁρᾶτε τοὺς μὲν δημαγωγοῦντας καὶ δικαζομένους παρὰ δεῖπνον, τοὺς δὲ μελετῶντας καὶ ἀναγιγνώσκοντας αὑτῶν τινα συγγράμματα, τοὺς δὲ μίμοις καὶ ὀρχησταῖς ἀγωνοθετοῦντας; Ἀλκιβιάδης δὲ καὶ Θεόδωρος τελεστήριον ἐποίησαν τὸ Πολυτίωνος συμπόσιον, ἀπομιμούμενοι δᾳδουχίας καὶ ἱεροφαντίας. ὧν οὐδὲν οἶμαι τῷ ἄρχοντι περιοπτέον· ἀλλὰ καὶ λόγοις καὶ θεάμασι καὶ παιδιαῖς δώσει τόπον ἐκείνοις μόνοις, ὅσα πρὸς τὸ συμποτικὸν τέλος ἐξικνεῖται· τοῦτο δʼ ἦν φιλίας ἐπίτασιν ἢ γένεσιν διʼ ἡδονῆς ἐνεργάσασθαι τοῖς παροῦσι· διαγωγὴ γάρ ἐστιν ἐν οἴνῳ τὸ συμπόσιον εἰς φιλίαν ὑπὸ χάριτος τελευτῶσα. ἐπεὶ δὲ πανταχοῦ τὸ πλήσμιον καὶ πολλαχοῦ βλαβερὸν τὸ ἄκρατον, ἡ δὲ μῖξις, οἷς ἂν ἐν καιρῷ καὶ μετὰ μέτρου παραγένηται πράγμασιν, ἀφαιρεῖ τἄγαν, ᾧ καὶ βλάπτει τὰ ἡδέα καὶ λυπεῖ τὰ ὠφέλιμα· δῆλον ὅτι καὶ τοῖς πίνουσιν ὁ ἐπιστάτης μεμιγμένην τινὰ παρέξει διαγωγήν. ἀκούων οὖν πολλῶν λεγόντων, ὅτι πλοῦς μὲν ὁ παρὰ γῆν περίπατος; δʼ ὁ παρὰ θάλατταν ἣδιστός ἐστιν, οὕτω παραβαλεῖ τῇ σπουδῇ τὴν παιδιάν, ὅπως οἵ τε παίζοντες ἁμωσγέπως σπουδῆς τινος ἔχωνται καὶ πάλιν οἱ σπουδάζοντες ἀναθαρρῶσιν, ὥσπερ οἱ ναυτιῶντες ἐγγύθεν εἰς γῆν τὴν παιδιὰν ἀποβλέποντες. ἔστι γὰρ καὶ γέλωτι χρῆσθαι πρὸς πολλὰ τῶν ὠφελίμων καὶ σπουδὴν ἡδεῖαν παρασχεῖν,ὡς ἀνʼ ἐχινόποδας καὶ ἀνὰ τρηχεῖαν ὄνωνινφύονται μαλακῶν ἄνθεα λευκοΐων.ὅσαι δʼ ἄνευ σπουδῆς ἐπεισκωμάζουσι τοῖς συμποσίοις παιδιαί, ταύτας ἐπιμελῶς διακελεύσεται τοῖς συμπόταις εὐλαβεῖσθαι, μὴ λάθωσιν ὕβριν καὶ ἀσέλγειαν καθάπερ ὑοσκύαμον λαβόντες οἴνῳ τοῖς λεγομένοις προστάγμασιν ἐξυβρίζωσι, προστάττοντες ᾄδειν ψελλοῖς ἢ κτενίζεσθαι φαλακροῖς ἢ ἀσκωλιάζειν χωλοῖς. ὥσπερ Ἀγαπήστορι τῷ Ἀκαδημαϊκῷ λεπτὸν ἔχοντι καὶ κατεφθινηκὸς τὸ σκέλος ἐπηρεάζοντες οἱ ξυμπόται πάντας ἐκέλευσαν ἐπὶ τοῦ δεξιοῦ ποδὸς ἑστῶτας ἐκπιεῖν τὸ ποτήριον ἢ ζημίαν καταβαλεῖν τοῦ δὲ προστάσσειν περιελθόντος εἰς αὐτόν, ἐκέλευσε πάντας οὕτω πιεῖν, ὡς ἂν αὐτὸν ἴδωσι·; καὶ κεραμίου στενοῦ κομισθέντος, εἰς τοῦτο τὸν ἀσθενῆ πόδα καθεὶς ἐξέπιε τὸ ποτήριον, οἱ δʼ ἄλλοι πάντες, ὡς ἐφαίνετο πειρωμένοις ἀδύνατον, ἀπέτισαν τὴν ζημίαν. χαρίεις οὖν Ἀγαπήστωρ καὶ ποιητέον εὐκόλους οὕτω καὶ ἱλαρὰς τὰς ἀμύνας, ἀλλὰ μὴν καὶ προστάγμασιν ἐθιστέον χρῆσθαι πρὸς ἡδονὴν καὶ ὠφέλειαν, τὰ οἰκεῖα καὶ δυνατὰ καὶ κοσμοῦντα τὸν δρῶντα προστάσσοντας, ᾠδικοῖς ᾆσαι, ῥητορικοῖς εἰπεῖν, φιλοσόφοις λῦσαί τι τῶν ἀπορουμένων, ποιηταῖς προενέγκασθαι στίχους. ἡδέως γὰρ εἰς τοῦθʼ ἕκαστος ἄγεται καὶ προθύμως, ἵνʼ αὐτὸς αὑτοῦ τυγχάνει κράτιστος ὤν ὁ μὲν οὖν τῶν Ἀσσυρίων βασιλεὺς ἆθλον ὑπὸ κήρυκος κατήγγειλε τῷ καινὴν ἡδονὴν ἐξευρόντι· συμποσίου δὲ βασιλεὺς; ἀστεῖον ἆθλον ἂν καὶ γέρας προθείη τῷ παιδιὰν ἀνύβριστον εἰσηγησαμένῳ καὶ τέρψιν ὠφέλιμον καὶ γέλωτα μὴ μώμου μηδʼ ὕβρεων ἀλλὰ χάριτος καὶ φιλοφροσύνης ἑταῖρον· ἐν οἷς τὰ πλεῖστα ναυαγεῖ συμπόσια μὴ τυχόντα παιδαγωγίας ὀρθῆς. ἔστι δὲ σώφρονος ἀνδρὸς ἔχθραν φυλάττεσθαι καὶ ὀργήν, ἐν ἀγορᾷ τὴν ἐκ πλεονεξίας ἐν γυμνασίοις καὶ παλαίστραις ἐκ φιλονεικίας ἐν δʼ ἀρχαῖς καὶ φιλοτιμίαις ἐκ φιλοδοξίας ἐν δὲ δείπνῳ καὶ παρὰ πότον ἐκ παιδιᾶς ἐπιτιθεμένην.
5.1. ONE day when Sossius entertained us, after singing some Sapphic verses, this question was started, how it could be trueThat love in all doth vigorous thoughts inspire,And teaches ignorants to tune the lyre?Since Philoxenus, on the contrary, asserts, that the Cyclops “With sweet-tongued Muses cured his love.” Some said that love was bold and daring, venturing at new contrivances, and eager to accomplish, upon which account Plato calls it the enterpriser of every things; for it makes the reserved man talkative, the modest complimental, the negligent and sluggish industrious and observant; and, what is the greatest wonder, a close, hard, and covetous fellow, if he happens to be in love, as iron in fire, becomes pliable and soft, easy, good-natured, and very pleasant; as if there were something in that common jest, A lover’s purse is tied with the blade of a leek. Others said that love was like drunkenness; it makes men warm, merry, and dilated; and, when in that condition, they naturally slide down to songs and words in measure; and it is reported of Aeschylus, that he wrote tragedies after he was heated with a glass of wine; and my grandfather Lamprias in his cups seemed to outdo himself in starting questions and smart disputing, and usually said that, like frankincense, he exhaled more freely after he was warmed. And as lovers are extremely pleased with the sight of their beloved, so they praise with as much satisfaction as they behold; and as love is talkative in every thing, so more especially in commendation; for lovers themselves believe, and would have all others think, that the object of their passion is pleasing and excellent; and this made Candaules the Lydian force Gyges into his chamber to behold the beauty of his naked wife. For they delight in the testimony of others, and therefore in all composures upon the lovely they adorn them with songs and verses, as we dress images with gold, that more may hear of them, and that they may be remembered the more. For if they present a cock, horse, or any other thing to the beloved, it is neatly trimmed and set off with all the ornaments of art; and therefore, when they would present a compliment, they would have it curious, pleasing, and majestic, as verse usually appears.
5.1. πῶς εἴρηται τὸποιητὴν δʼ ἄραἔρως διδάσκει, κἂν ἄμουσος ᾖ τὸ πρίνἐζητεῖτο παρὰ Σοσσίῳ, Σαπφικῶν τινων ᾀσθέντων, ὅπου καὶ τὸν Κύκλωπα μούσαις εὐφώνοις ἰᾶσθαι φησὶ τὸν ἔρωτα Φιλόξενος. ἐλέχθη μὲν οὖν, ὅτι πρὸς πάντα τόλμαν ὁ ἔρως καὶ καινοτομίαν συγχωρῆσαι δεινός ἐστιν, ὥσπερ καὶ Πλάτων ἴτην αὐτὸν καί παντὸς ἐπιχειρητὴν ὠνόμασε· καὶ γὰρ λάλον ποιεῖ τὸν σιωπηλὸν καὶ θεραπευτικὸν τὸν αἰσχυντηλόν, ἐπιμελῆ δὲ καὶ φιλόπονον τὸν ἀμελῆ καὶ ῥᾴθυμον ὃ δʼ ἄν τις μάλιστα θαυμάσειεν, φειδωλὸς ἀνήρ τε καὶ μικρολόγος ἐμπεσὼν εἰς ἔρωτα, καθάπερ εἰς πῦρ σίδηρος ἀνεθεὶς καὶ μαλαχθείς, ἁπαλὸς καὶ ὑγρὸς καὶ ἡδίων· ὥστε τουτὶ τὸ παιζόμενον μὴ πάνυ φαίνεσθαι γελοῖον, ὅτι πράσου φύλλῳ τὸ τῶν ἐρώντων δέδεται βαλλάντιον ἐλέχθη δὲ καὶ ὅτι τῷ μεθύειν τὸ ἐρᾶν ὅμοιόν ἐστι· ποιεῖ γὰρ θερμοὺς καὶ ἱλαροὺς καὶ διακεχυμένους· γενόμενοι δὲ τοιοῦτοι πρὸς τὰς ἐπῳδοὺς καὶ ἐμμέτρους μάλιστα φωνὰς ἐκφέρονται. καὶ τὸν Αἰσχύλον φασὶ τὰς τραγῳδίας πίνοντα ποιεῖν καὶ διαθερμαινόμενον. ἦν δὲ Λαμπρίας ὁ ἡμέτερος πάππος ἐν τῷ πίνειν εὑρετικώτατος αὐτὸς αὑτοῦ καὶ λογιώτατος· εἰώθει δὲ λέγειν ὅτι τῷ λιβανωτῷ παραπλησίως ὑπὸ θερμότητος; ἀναθυμιᾶται. καὶ μὴν ἣδιστα τοὺς ἐρωμένους ὁρῶντες οὐχ ἧττον ἡδέως ἐγκωμιάζουσιν ἢ ὁρῶσι· καὶ πρὸς πάντα λάλος ὢν ἔρως λαλίστατός ἐστιν ἐν τοῖς ἐπαίνοις. αὐτοί τε γὰρ οὕτω πεπεισμένοι τυγχάνουσι καὶ βούλονται πεπεῖσθαι πάντας, ὡς καλῶν κἀγαθῶν ἐρῶντες. τοῦτο καὶ τὸν Λυδὸν ἐπῆρε Κανδαύλην τῆς ἑαυτοῦ γυναικὸς ἐπισπᾶσθαι θεατὴν εἰς τὸ δωμάτιον τὸν … τὴν οὐ βούλονται γὰρ ὑπʼ ἄλλων μαρτυρεῖσθαι· διὸ καὶ γράφοντες ἐγκώμια τῶν καλῶν ἐπικοσμοῦσιν αὐτὰ μέλεσι καὶ μέτροις καὶ ᾠδαῖς, ὥσπερ εἰκόνας χρυσῷ καλλωπίζοντες, ὅπως ἀκούηταί τε μᾶλλον ὑπὸ πολλῶν καὶ μνημονεύηται· καὶ γὰρ ἂν ἵππον καὶ ἀλεκτρυόνα, κἂν ἄλλο τι τοῖς ἐρωμένοις διδῶσι, καλὸν εἶναι καὶ κεκοσμημένον ἐκπρεπῶς βούλονται καὶ περιττῶς τὸ δῶρον· μάλιστα δὲ λόγον κόλακα προσφέροντες ἡδὺν ἐθέλουσι φαίνεσθαι καὶ γαῦρον καὶ περιττόν, οἷος ὁ ποιητικός ἐστιν.
5.2. Sossius applauding these discourses added: Perhaps we may make a probable conjecture from Theophrastus’s discourse of Music, for I have lately read the book. Theophrastus lays down three causes of music,—grief, pleasure, and enthusiasm; for each of these changes the usual tone, and makes the voice slide into a cadence; for deep sorrow has something tunable in its groans, and therefore we perceive our orators in their conclusions, and actors in their complaints, are somewhat melodious, and insensibly fall into a tune. Excess of joy provokes the more airy men to frisk and dance and keep their steps, though unskilful in the art; and, as Pindar hath it, “They shout, and roar, and wildly toss their heads.” But the graver sort are excited only to sing, raise their voice, and tune their words into a sonnet. But enthusiasm quite changes the body and the voice, and makes it far different from its usual constitution. Hence the very Bacchae use measure, and the inspired give their oracles in measure. And we shall see very few madmen but are frantic in rhyme and rave in verse. This being certain, if you will but anatomize love a little, and look narrowly into it, it will appear that no passion in the world is attended with more violent grief, more excessive joy, or greater ecstasies and fury; a lover’s soul looks like Sophocles’s city:At once ’tis full of sacrifice,Of joyful songs, of groans and cries.And therefore it is no wonder, that since love contains all the causes of music,—grief, pleasure, and enthusiasm,—and is besides industrious and talkative, it should incline us more than any other passion to poetry and songs.
5.2. ὁ μέντοι Σόσσιος ἐπαινέσας ἐκείνους, εἶπεν ὡς οὐ χεῖρον ἄν τις ἐπιχειρήσειεν ὁρμηθεὶς ἀφʼ ὧν Θεόφραστος εἴρηκε περὶ μουσικῆς· καὶ γὰρ ἔναγχος ἔφη τὸ βιβλίον ἀνέγνων. λέγει δὲ Θεόφραστος μουσικῆς ἀρχὰς τρεῖς εἶναι, λύπην, ἡδονήν, ἐνθουσιασμόν, ὡς ἑκάστου τῶν … αὐτῶν παρατρέποντος ἐκ τοῦ συνήθους καὶ παρεγκλίνοντος τὴν φωνήν. αἵ τε γὰρ λῦπαι τὸ γοερὸν καὶ θρηνητικὸν ὀλισθηρὸν εἰς ᾠδὴν ἔχουσι· διὸ καὶ τοὺς ῥήτορας ἐν τοῖς ἐπιλόγοις καὶ τοὺς ὑποκριτὰς ἐν τοῖς ὀδυρμοῖς ἀτρέμα τῷ μελῳδεῖν προσάγοντας ὁρῶμεν καὶ παρεντείνοντας τὴν φωνήν. αἵ τε σφοδραὶ περιχάρειαι τῆς ψυχῆς τῶν μὲν ἐλαφροτέρων τῷ ἤθει καὶ τὸ σῶμα πᾶν ἐπαίρουσι καὶ παρακαλοῦσιν εἰς ἔνρυθμον κίνησιν, ἐξαλλομένων καὶ κροτούντων εἴπερ ὀρχεῖσθαι μὴ δύνανται·μανίαι τʼ ἀλαλαὶ τʼ ὀρινομένωνῥιψαύχενι σὺν κλόνῳκατὰ Πίνδαρον. οἱ δὲ χαρίεντες ἐν τῷ πάθει τούτῳ γενόμενοι τὴν φωνὴν μόνην εἰς τὸ ᾅδειν καὶ φθέγγεσθαι μέτρα καὶ μέλη προΐενται. μάλιστα δʼ ὁ ἐνθουσιασμὸς ἐξίστησι καὶ παρατρέπει τό τε σῶμα καὶ τὴν φωνὴν τοῦ συνήθους καὶ καθεστηκότος. ὅθεν αἵ τε βακχεῖαι ῥυθμοῖς χρῶνται καὶ τὸ χρησμῳδεῖν ἐμμέτρως παρέχεται τοῖς ἐνθεαζομένοις· τῶν τε μαινομένων ὀλίγους ἰδεῖν ἔστιν ἄνευ μέτρου καὶ ᾠδῆς ληροῦντας. οὕτω δὲ τούτων ἐχόντων, εἰ βούλοιο καθορᾶν ὑπʼ αὐγὰς διαπτύξας τὸν ἔρωτα καὶ καταμανθάνειν, οὐκ ἂν ἄλλο πάθος εὕροις οὔτε λύπας δριμυτέρας ἔχον οὔτε σφοδροτέρας περιχαρείας οὒτε μείζονας ἐκστάσεις καὶ παραφροσύνας· ἀλλʼ ὥσπερ τὴν Σοφοκλέους πόλιν ἰδεῖν ἔστιν ἀνδρὸς ἐρωτικοῦ ψυχὴν ὁμοῦ μὲν θυμιαμάτων γέμουσαν, ὁμοῦ δὲ παιάνων τε καὶ στεναγμάτων. οὐδὲν οὖν ἄτοπον οὐδὲ θαυμαστόν, εἰ πάσας, ὅσαι μουσικῆς εἰσιν ἀρχαί, περιέχων ὁ ἔρως ἐν αὑτῷ καὶ συνειληφώς, λύπην ἡδονὴν ἐνθουσιασμόν, τὰ τʼ ἄλλα φιλόφωνός ἐστι καὶ λάλος εἴς τε ποίησιν μελῶν καὶ μέτρων, ὡς οὐδὲν ἄλλο πάθος, ἐπίφορος καὶ κατάντης.
6.1. SOME said that Alexander did not drink much, but sat long in company, discoursing with his friends; but Philinus showed this to be an error from the king’s diary, where it was very often registered that such a day, and sometimes two days together, the king slept after a debauch; and this course of life made him cold in love, but passionate and angry, which argues a hot constitution. And some report his sweat was fragrant and perfumed his clothes; which is another argument of heat, as we see the hottest and driest climates bear frankincense and cassia; for a flagrant smell, as Theophrastus thinks, proceeds from a due concoction of the humors, when the noxious moisture is conquered by the heat. And it is thought probable, that he took a pique at Calisthenes for avoiding his table because of the hard drinking, and refusing the great bowl called Alexander’s in his turn, adding, I will not drink of Alexander’s cup, to stand in need of Aesculapius’s. And thus much of Alexander’s drinking.
6.1. λόγος ἦν περὶ Ἀλεξάνδρου τοῦ βασιλέως, ὡς οὐ πολὺ πίνοντος ἀλλὰ πολὺν χρόνον ἐν τῷ πίνειν καὶ διαλέγεσθαι τοῖς φίλοις ἕλκοντος. ἀπεδείκνυε δʼ αὐτοὺς φλυαροῦντας Φιλῖνος ἐκ τῶν βασιλικῶν ἐφημερίδων, ἐν αἷς συνεχέστατα γέγραπται καὶ πλειστάκις ὅτι τήνδε τὴν ἡμέραν ἐκ τοῦ πότου καθεύδων ἔστι δʼ ὅτε καὶ τὴν ἐφεξῆς· διὸ καὶ πρὸς τὰς συνουσίας ἀργότερος ἦν ὀξὺς δὲ καὶ θυμοειδὴς ἅπερ ἐστὶ σωματικῆς θερμότητος. λέγεται δὲ καὶ τοῦ χρωτὸς ἣδιστον ἀποπνεῖν, ὥστε καταπιμπλάναι τοὺς χιτωνίσκους εὐωδίας ἀρωματιζούσης. ὃ δοκεῖ καὶ αὐτὸ θερμότητος εἶναι· διὸ καὶ τῆς οἰκουμένης οἱ ξηρότατοι καὶ θερμότατοι τόποι τὴν τε κασίαν καὶ τὸν λιβανωτὸν ἐκφέρουσι· πέψει γάρ τινι τῶν ὑγρῶν ὁ Θεόφραστός; φησιν ἐπιγίγνεσθαι τὴν εὐωδίαν, ὅταν ἐξαιρεθῇ τὸ βλαβερὸν ὑγρὸν ὑπὸ θερμότητος. δοκεῖ δὲ καὶ Καλλισθένης ἐν διαβολῇ γενέσθαι πρὸς αὐτόν, ὡς δυσχεραίνων δειπνεῖν διὰ τὸν πότον· ἐπεὶ καὶ κύλικα λεγομένην Ἀλεξάνδρου μεγάλην, ἐλθοῦσαν ἐπʼ αὐτὸν, ἀπεώσατο φήσας οὐκ ἐθέλειν Ἀλεξάνδρου πιὼν Ἀσκληπιοῦ δεῖσθαι. ταῦτα μὲν οὖν περὶ τῆς Ἀλεξάνδρου πολυποσίας.
6.2. Story tells us, that Mithridates, the famous enemy of the Romans, among other trials of skill that he instituted, proposed rewards to the greatest eater and to the stoutest drinker in his kingdom. He won both the prizes himself; he out-drank every man living, and for his excellency that way he was called Bacchus. But this reason for his surname is a vain fancy and an idle story; for whilst he was an infant a flash of lightning burnt his cradle, but did his body no harm, and only left a little mark on his forehead, which his hair covered when he was grown a boy; and after he came to be a man, another flash broke into his bed-chamber, and burnt the arrows in a quiver that was hanging under him; from whence his diviners presaged, that archers and light-armed men should win him considerable victories in his wars; and the vulgar gave him this name, because in those many dangers by lightning he bore some resemblance to the Theban Bacchus.
6.2. Μιθριδάτην δὲ τὸν πολεμήσαντα Ῥωμαίοις ἐν τοῖς ἀγῶσιν, οὓς ἐπετέλει, καὶ πολυφαγίας ἆθλα θεῖναι καὶ πολυποσίας φασί· νικῆσαι δʼ αὐτὸν ἀμφότερα, καὶ ὅλως πιεῖν πλεῖστον τῶν καθʼ αὑτὸν ἀνθρώπων, διὸ καὶ Διόνυσον ἐπικληθῆναι. τοῦθʼ ἡμεῖς εἴπομεν ἕν τι τῶν εἰκῆ πεπιστευμένων εἶναι, τὸ περὶ τὴν αἰτίαν τῆς ἐπικλήσεως· νηπίου γὰρ ὄντος αὐτοῦ κεραυνὸς ἐπέφλεξε τὰ σπάργανα, τοῦ δὲ σώματος οὐχ ἥψατο, πλὴν ὅσον ἴχνος τι τοῦ πυρὸς ἐν τῷ μετώπῳ κρατουμένῳ ὑπὸ τῆς κόμης μένειν αὐτῷ παιδί· καὶ ἀνδρὸς ἤδη πάλιν ἐπὶ τὸ δωμάτιον ἐμπεσὼν κεραυνὸς αὐτοῦ μὲν κατέπεσε καθεύδοντος, τῆς δὲ φαρέτρας ὑποκρεμαμένης διεξῆλθε τὰ βέλη πυρακτώσας. οἱ μὲν οὖν μάντεις ἀπεφήναντο πλεῖστον αὐτὸν ἰσχύσειν ἀπὸ τῆς τοξικῆς καὶ κούφης στρατιᾶς, οἱ δὲ πολλοὶ Διόνυσον αὐτὸν ἀπὸ τῶν κεραυνοβολιῶν ὁμοιότητι τοῦ πάθους προσηγόρευσαν.
6.3. From hence great drinkers were the subject of our discourse; and the wrestler Heraclides (or, as the Alexandrians mince it, Heraclus), who lived but in the last age, was accounted one. He, when he could get none to hold out with him. invited some to take their morning’s draught, others to dinner, to supper others, and others after, to take a merry glass of wine; so that as the first went off, the second came, and the third and fourth company, and he all the while without any intermission took his glass round, and outsat all the four companies.
6.3. ἐκ τούτου περὶ τῶν πολὺ πιόντων ἦν λόγος· ἐν οἷς καὶ τὸν πύκτην Ἡρακλείδην ἐτίθεσαν, ὃν Ἡρακλοῦν Ἀλεξανδρεῖς ὑπεκορίζοντο, κατὰ τοὺς πατέρας ἡμῶν γενόμενον. οὗτος ἀπορῶν συμπότου παραμένοντος, ἐκάλει τοὺς μὲν ἐπὶ πρόπωμα τοὺς δʼ ἐπʼ ἄριστον ἄλλους δʼ ἐπὶ δεῖπνον, ἐσχάτους δέ τινας ἐπὶ κῶμον· ἀπαλλαττομένων δὲ τῶν πρώτων, δεύτεροι συνῆπτον εἶτʼ ἐφεξῆς οἱ τρίτοι καὶ τέταρτοι· κἀκεῖνος οὐθὲν διάλειμμα ποιῶν ἅπασιν ἐξήρκει καὶ τοὺς τέσσαρας πότους συνδιέφερε.
6.4. Amongst the retainers to Drusus, the Emperor Tiberius’s son, there was a physician that drank down all the court; he, before he sat down, would usually take five or six bitter almonds to prevent the operation of the wine; but whenever he was forbidden that, he knocked under presently, and a single glass dozed him. Some think these almonds have a penetrating, abstersive quality, are able to cleanse the face, and clear it from the common freckles; and therefore, when they are eaten, by their bitterness vellicate and fret the pores, and by that means draw down the ascending vapors from the head. But, in my opinion, a bitter quality is a drier, and consumes moisture; and therefore a bitter taste is the most unpleasant. For, as Plato says, dryness, being an enemy to moisture, unnaturally contracts the spongy and tender nerves of the tongue. And green ulcers are usually drained by bitter injections. Thus Homer:He squeezed his herbs, and bitter juice applied;And straight the blood was stanched, the sore was dried.And he guesses well, that what is bitter to the taste is a drier. Besides, the powders women use to dry up their sweat are bitter, and by reason of that quality astringent. This then being certain, it is no wonder that the bitterness of the almonds hinders the operation of the wine, since it dries the inside of the body and keeps the veins from being overcharged; for from their distention and disturbance they say drunkenness proceeds. And this conjecture is much confirmed from that which usually happens to a fox; for if he eats bitter almonds without drinking, his moisture suddenly fails, and it is present death.
6.4. τῶν δὲ Δρούσῳ τῷ Τιβερίου Καίσαρος υἱῷ συμβιούντων ὁ πάντας ἐν τῷ πίνειν προτρεπόμενος ἰατρὸς ἑάλω τῶν πικρῶν ἀμυγδαλῶν πέντʼ ἢ ἓξ ἑκάστοτε προλαμβάνων ἕνεκα τοῦ μὴ μεθύσκεσθαι· κωλυθεὶς δὲ καὶ παραφυλαχθεὶς οὐδʼ ἐπὶ μικρὸν ἀντέσχεν. ἔνιοι μὲν οὖν ᾤοντο τὰς ἀμυγδαλίδας δηκτικόν τι καὶ ῥυπτικὸν ἔχειν τῆς σαρκός, ὥστε καὶ τῶν προσώπων τὰς ἐφηλίδας ἐξαιρεῖν· ὅταν οὖν προληφθῶσι, τῇ πικρότητι τοὺς πόρους ἀμύσσειν καὶ δηγμὸν ἐμποιεῖν, ὑφʼ οὗ τὸ ὑγρὸν κατασπῶσιν ἀπὸ τῆς κεφαλῆς διατμιζόμενον. ἡμῖν δὲ μᾶλλον ἡ τῆς πικρότητος ἐδόκει δύναμις ἀναξηραντικὴ καὶ δάπανος ὑγρῶν εἶναι· διὸ τῇ γεύσει πάντων ἐστὶ τῶν χυλῶν ὁ πικρὸς ἀηδέστατος· τὰ γὰρ φλέβια τῆς γλώττης, ὡς ὁ Πλάτων φησί, μαλακὰ καὶ νοτερὰ ὄντα, συντείνει παρὰ φύσιν ἡ τῆς ξηρότητος δύναμις, ἐκτηκομένων τῶν ὑγρῶν. καὶ τὰ ἕλκη τοῖς πικροῖς ἀπισχναίνουσι φαρμάκοις, ὡς ὁ ποιητής φησινἐπὶ δὲ ῥίζαν βάλε πικρὴνχερσὶ διατρίψας ὀδυνήφατον, ἣ οἱ ἁπάσαςἔσχʼ ὀδύνας· τὸ μὲν ἕλκος ἐτέρσετο, παύσατο δʼ αἷμα.τὸ γὰρ τῇ γεύσει πικρὸν τῇ δυνάμει ξηραντικὸν ὀρθῶς προσηγόρευσε. φαίνεται δὲ καὶ τὰ διαπάσματα τῶν γυμνικῶν, οἷς ἀναρπάζουσι τοὺς ἱδρῶτας, πικρὰ τῇ γύσει καὶ στυπτικὰ ὄντα σφοδρότητι τοῦ στρυφνοῦ τὸ πικρόν. οὕτως οὖν ἔφην τούτων ἐχόντων, εἰκότως ἡ τῶν ἀμυγδαλῶν πικρότης βοηθεῖ πρὸς τὸν ἄκρατον, ἀναξηραίνουσα τοῦ σώματος τὰ ἐντὸς καὶ οὐκ ἐῶσα πίμπλασθαι τὰς φλέβας, ὧν διατάσει φασὶ καὶ ταραχῇ συμβαίνει τὸ μεθύειν. τεκμήριον δὲ τοῦ λόγου μέγα τὸ συμβαῖνον περὶ τὰς ἀλώπεκας· ἂν γὰρ ἀμυγδάλας πικρὰς φαγοῦσαι μὴ ἐπιπίωσιν, ἀποθνήσκουσι τῶν ὑγρῶν ἀθρόως ἐκλειπόντων.
7.1. IT was debated why old men loved the strongest liquors. Some, fancying that their natural heat decayed and their constitution grew cold, said, such liquors were most necessary and agreeable to their age; but this was mean and obvious, and besides, neither a sufficient nor a true reason; for the like happens to all their other senses. They are not easily moved or wrought on by any qualities, unless they are in intense degrees and make a vigorous impression; but the reason is the laxity of the habit of their body, for that, being grown lax and weak, loves a smart stroke. Thus their taste is pleased most with strong sapors, their smelling with brisk odors; for strong and unalloyed qualities make a more pleasing impression on the sense. Their touch is almost senseless to a sore, and a wound generally raises no sharp pain. The like also in their hearing may be observed; for old musicians play louder and sharper than others, that they may move their own dull tympanum with the sound. For what steel is to the edge in a knife, that spirit is to the sense in the body; and therefore, when the spirits fail, the sense grows dull and stupid, and cannot be raised, unless by something, such as strong wine, that makes a vigorous impression.
7.1. ἐζητεῖτο περὶ τῶν γερόντων, διὰ τί μᾶλλον ἀκρατοτέρῳ τῷ ποτῷ χαίρουσιν. οἱ μὲν οὖν κατεψυγμένην τὴν ἕξιν αὐτῶν καὶ δυσεκθέρμαντον οὖσαν οἰόμενοι διὰ τοῦτο τῇ σφοδρότητι τῆς κράσεως ἐναρμόττειν, ἐφαίνοντο κοινόν τι καὶ πρόχειρον οὐχ ἱκανὸν δὲ πρὸς τὴν αἰτίαν οὐδʼ ἀληθὲς λέγοντες. καὶ γὰρ ἐπὶ τῶν ἄλλων αἰσθήσεων ταὐτὸ συμβέβηκε. δυσκίνητοι γάρ εἰσι καὶ δυσμετάβλητοι πρὸς τὰς ἀντιλήψεις τῶν ποιοτήτων, ἂν μὴ κατάκοροι καὶ σφοδραὶ προσπέσωσιν αἰτία δʼ ἡ τῆς ἕξεως ἄνεσις· ἐκλυομένη γὰρ καὶ ἀτονοῦσα πλήττεσθαι φιλεῖ. διὸ τῇ τε γεύσει μάλιστα τοὺς δηκτικοὺς προσίενται χυμούς, ἣ τʼ ὄσφρησις αὐτῶν ὅμοια πέπονθε πρὸς τὰς ὀσμάς· κινεῖται γὰρ ὑπὸ τῶν ἀκράτων καὶ σφοδρῶν ἥδιον. ἡ δʼ ἁφὴ πρὸς τὰ ἕλκη δυσπαθής· τραύματα γὰρ ἐνίοτε λαμβάνοντες οὐ μάλα πονοῦσιν. ὁμοιότατον δὲ γίγνεται τὸ τῆς ἀκοῆς· οἱ γὰρ μουσικοὶ γηρῶντες ὀξύτερον ἁρμόζονται καὶ σκληρότερον, οἷον ὑπὸ πληγῆς τῆς συντόνου φωνῆς ἐγείροντες τὸ αἰσθητήριον. ὅ τι γὰρ σιδήρῳ πρὸς ἀκμὴν στόμωμα, τοῦτο σώματι πνεῦμα παρέχει πρὸς αἴσθησιν· ἐνδόντος δὲ τούτου καὶ χαλάσαντος, ἀργὸν ἀπολείπεται καὶ γεῶδες τὸ αἰσθητήριον καὶ σφοδροῦ τοῦ νύττοντος, οἷον ὁ ἄκρατός ἐστι, δεόμενον.
8.1. To my discourse in the former problem some objection may be drawn from the sense of seeing in old men; for, if they hold a book at a distance, they will read pretty well, nearer they cannot see a letter. This Aeschylus means by these verses:Behold from far; for near thou canst not see;A good old scribe thou mayst much sooner be.And Sophocles more plainly:Old men are slow in talk, they hardly hear;Far off they see; but all are blind when near.And therefore, if old men’s organs are more obedient to strong and intense qualities, why, when they read, do they not take the reflection near at hand, but, holding the book a good way off, mix and weaken it by the intervening air, as wine by water?
8.1. ταῦτα δʼ ἡμῶν εἰς τὸ προκείμενον εὑρησιλογούντων, ἐδόκει τὸ τῆς ὄψεως ς ἀντιπίπτειν. οἱ γὰρ πρεσβύτεροι πόρρω τὰ γράμματα τῶν ὀμμάτων ἀπάγοντες ἀναγιγνώσκουσιν, ἐγγύθεν δʼ οὐ δύνανται· καὶ τοῦτο παραδηλῶν ὁ Αἰσχύλος φησὶνοὐδὲ ἀπὸ … αὐτόν· οὐ γὰρ ἐγγύθενἐνδηλότερον δὲ Σοφοκλῆς ταὐτὸ περὶ τῶν γερόντων·βαρεῖα μὲν γὰρ ἐν λόγοισι προσβολὴμόλις διʼ ὠτὸς ἔρχεται τρυπωμένου,πόρρω δὲ λεύσσων, ἐγγύθεν δὲ πᾶς τυφλός.εἴπερ οὖν πρὸς τὴν ἐπίτασιν καὶ σφοδρότητα μᾶλλον ὑπακούει τὰ τῶν γερόντων αἰσθητήρια, πῶς ἐν τῷ ἀναγιγνώσκειν τὸν ἐγγύθεν ἀντιφωτισμὸν οὐ φέρουσιν, ἀλλὰ παράγοντες ἀπωτέρω τὸ βιβλίον ιο ἐκλύουσι τὴν λαμπρότητα τῷ ἀέρι καθάπερ οἶνον ὕδατι κατακεραννυμένην;
8.2. Some answered, that they did not remove the book to lessen the light, but to receive more rays, and let all the space between the letters and their eyes be filled with lightsome air. Others agreed with those that imagine the rays of vision mix with one another; for since there is a cone stretched between each eye and the object, whose point is in the eye and whose basis is the object, it is probable that for some way each cone extends apart and by itself; but, when the distance increases, they mix and make but one common light; and therefore every object appears single and not two, though it is seen by both eyes at once; for the conjunction of the cones makes these two appearances but one. These things supposed, when old men hold the letters near to their eyes, the cones not being joined, but each apart and by itself, their sight is weak; but when they remove it farther, the two lights being mingled and increased, they see better, as a man with both hands can hold that for which either singly is too weak.
8.2. ἦσαν μὲν οὖν οἳ πρὸς τοῦτʼ ἔλεγον, ὡς ἀπάγουσι τῶν ὄψεων τὸ βιβλίον, οὐ μαλακώτερον τὸ φῶς ποιοῦντες, ἀλλʼ οἷον ἐπιδραττόμενοι καὶ περιλαμβάνοντες αὐγὴν πλείονα καὶ πληροῦντες ἀέρος λαμπροῦ τὴν μεταξὺ τῶν ὀμμάτων καὶ τῶν γραμμάτων χώραν. ἕτεροι δὲ τοῖς συμβάλλουσι τὰς αὐγὰς μετεῖχον ἐπεὶ γὰρ ἀποτείνεται τῶν ὀφθαλμῶν ἑκατέρου κῶνος, πρὸς τῷ ὄμματι τὴν κορυφὴν ἔχων, ἕδραν δὲ καὶ βάσιν ἣ περιλαμβάνει τὸ ὁρώμενον, ἄχρι μέν τινος εἰκός ἐστιν ἰδίᾳ τῶν κώνων ἑκάτερον φέρεσθαι· γενόμενοι δʼ ἀπωτέρω καὶ συμπεσόντες ἀλλήλοις ἓν τὸ φῶς ποιοῦσι· διὸ καὶ τῶν ὁρωμένων ἕκαστον ἓν οὐ δύο φαίνεται, καίπερ ἀμφοτέροις ἅμα τοῖς ὄμμασι καταφαινόμενον· αἰτία γὰρ ἡ τῶν κώνων σύναψις εἰς ταὐτὸ καὶ σύλλαμψις ἐκ δυεῖν μίαν ὄψιν ἀπειργασμένη. τούτων δʼ οὕτως ἐχόντων, οἱ μὲν ἐγγὺς προσάγοντες τὰ γράμματα πρεσβῦται, μηδέπω τῶν αὐγῶν συγκεχυμένων, ἀλλʼ ἑκατέρᾳ χωρὶς ἐπιθιγγάνοντες ἀσθενέστερον ἐπιλαμβάνονται· οἱ δʼ ἀπωτέρω προθέμενοι, μεμιγμένου τοῦ φωτὸς ἤδη καὶ πολλοῦ γεγονότος, μᾶλλον ἐξακριβοῦσιν ὥσπερ οἱ ταῖς δυσὶν ὁμοῦ χερσὶ κατέχοντες, ὃ τῇ ἑτέρᾳ μὴ δύνανται.
8.3. But my brother Lamprias, though unacquainted with Hieronymus’s notions, gave us the same reason. We see, said he, some species that come from the object to the eye, which at their first rise are thick and great, and therefore when near disturb old men, whose eyes are stiff and not easily penetrated; but when they are separated and diffused into the air, the thick obstructing parts are easily removed, and the subtile remainders coming to the eye slide gently and easily into the pores; and so the disturbance being less, the sight is more vigorous and clear. Thus a rose smells most fragrant at a distance; but if you bring it near the nose, it is not so pure and delightful; and the reason is this,—many earthy disturbing particles are carried with the smell, and spoil the fragrancy when near, but in a longer passage those are lost, and the pure brisk odor, by reason of its subtility, reaches and acts upon the sense.
8.3. Λαμπρίας δʼ ὁ ἀδελφὸς τὴν Ἱερωνύμου … οὐκ ἀνέγνωκεν … εὐφυΐαν ἐμπεσὼν, ὅτι τοῖς προσπίπτουσιν ἀπὸ τῶν ὁρατῶν εἴδεσι πρὸς τὴν ὄψιν ὁρῶμεν, ἃ πρῶτον μὲν ἀπέρχεται μεγάλα καὶ παχυμερῆ· διὸ τοὺς γέροντας ἐγγύθεν ἐπιταράττει βραδυπόρον καὶ σκληρὰν ἔχοντας τὴν ὅρασιν ἀνενεχθέντων δʼ εἰς τὸν ἀέρα καὶ λαβόντων διαστήματα, τὰ μὲν γεώδη περιθραύεται καὶ ἀποπίπτει, τὰ δὲ λεπτὰ προσπελάζοντα ταῖς ὄψεσιν ἀλύπως καὶ ὁμαλῶς ἐναρμόττει τοῖς πόροις, ὥσθʼ ἧττον ταραττομένους μᾶλλον ἀντιλαμβάνεσθαι. καὶ γὰρ αἱ τῶν ἀνθέων ὀσμαὶ πόρρωθεν εὐωδέστεραι προσπίπτουσιν· ἂν δʼ ἐγγύθεν ἄγαν προσάγῃς, οὐχ οὕτω καθαρὸν οὐδʼ ἄκρατον ὀδώδασιν. αἴτιον δʼ ὅτι πολλὰ τῶν γεωδῶν καὶ θολερῶν συναποφέρεται τῇ ὀσμῇ καὶ διαφθείρει τὴν εὐωδίαν ἐγγύθεν λαμβανομένην· ἂν δʼ ἄπωθεν, τὰ μὲν θολερὰ καὶ γεώδη περιρρεῖ καὶ ὑποπίπτει, τὸ δʼ εἰλικρινὲς καὶ θερμὸν αὐτοῦ ὑπὸ λεπτότητος διασῴζεται πρὸς τὴν αἴσθησιν.
8.4. But we, according to Plato’s opinion, assert that a bright spirit darted from the eye mixes with the light about the object, and those two are perfectly blended into one similar body; now these must be joined in due proportion one to another; for one part ought not wholly to prevail on the other, but both, being proportionally and amicably joined, should agree in one third common power. Now this (whether flux, illuminated spirit, or ray) in old men being very weak, there can be no combination, no mixture with the light about the object; but it must be wholly consumed, unless, by removing the letters from their eyes, they lessen the brightness of the light, so that it comes to the sight not too strong or unmixed, but well proportioned and blended with the other. And this explains that common affection of creatures seeing in the dark; for their eye-sight being weak is overcome and darkened by the splendor of the day; because the little light that flows from their eyes cannot be proportionably mixed with the stronger and more numerous beams; but it is proportionable and sufficient for the feeble splendor of the stars, and so can join with it, and co-operate to move the sense.
8.4. ἡμεῖς δὲ τὴν Πλατωνικὴν φυλάττοντες ἀρχὴν ἐλέγομεν ὅτι πνεῦμα τῶν ὀμμάτων αὐγοειδὲς ἐκπίπτον ἀνακίρναται τῷ περὶ τὰ σώματα φωτὶ καὶ λαμβάνει σύμπηξιν, ὥσθʼ ἓν ἐξ ἀμφοῖν σῶμα διʼ ὅλου συμπαθὲς γενέσθαι. κεράννυται δʼ ἕτερον ἑτέρῳ συμμετρίας τε λόγῳ καὶ ποσότητος· οὐ γὰρ ἀναιρεθῆναι δεῖ θάτερον ὑπὸ θατέρου κρατηθέν, ἀλλʼ ἀπʼ ἀμφοῖν ἔς τι μέσον ἁρμονίᾳ καὶ κοινωνίᾳ συναχθέντων μίαν δύναμιν ἀποτελεσθῆναι. ὄντος οὖν τοῦ τῶν παρηλίκων, εἴτε ῥεῦμα χρὴ προσαγορεύειν τὸ διὰ τῆς κόρης φερόμενον εἴτε πνεῦμα φωτοειδὲς εἴτʼ αὐγήν, ἀσθενοῦς καὶ ἀδρανοῦς, οὐ γίγνεται κρᾶσις πρὸς αὐτὸ τῷ ἐκτὸς οὐδὲ μῖξις ἀλλὰ φθορὰ καὶ σύγκρισις, ἂν μὴ μακρὰν τὰ γράμματα τῶν ὀμμάτων ἀπάγοντες ἐκλύωσι τὴν ἄγαν λαμπρότητα τοῦ φωτός, ὥστε μὴ πολλὴν μηδʼ ἄκρατον ἀλλʼ ὁμοιοπαθῆ καὶ σύμμετρον ἀπαντῆσαι πρὸς τὴν ὄψιν. ὃ δὴ καὶ τοῦ περὶ τὰ νυκτίνομα τῶν ζῴων παθήματος αἴτιόν ἐστιν ἡ γὰρ ὄψις αὐτῶν ὑπὸ τοῦ μεθημερινοῦ φωτὸς ἀδρανὴς οὖσα κατακλύζεται καὶ κρατεῖται, μὴ δυναμένη πρὸς πολὺ καὶ ἰσχυρὸν ἀπʼ ἀσθενοῦς καὶ ὀλίγης ἀρχῆς κεράννυσθαι· πρὸς δὲ τὸ ἀμαυρὸν καὶ λεπτὸν οἷον ἀστέρος φῶς αὐγὴν διαρκῆ καὶ σύμμετρον ἐξίησιν, ὥστε κοινωνεῖν καὶ συνεργεῖσθαι τὴν αἴσθησιν.
9.1. THEON the grammarian, when Metrius Florus gave us an entertainment, asked Themistocles the Stoic, why Chrysippus, though he frequently mentioned some strange phenomena in nature (as that salt fish soaked in salt water grows fresher than before, fleeces of wool are more easily separated by a gentle than a quick and violent force, and men that are fasting eat slower than those who took a breakfast), yet never gave any reason for the appearance. And Themistocles replied, that Chrysippus only proposed such things by the by, as instances to correct us, who easily and without any reason assent to what seems likely, and disbelieve every thing that seems unlikely at the first sight. But why, sir, are you concerned at this? For if you are speculative and would enquire into the causes of things, you need not want subjects in your own profession; but pray tell me why Homer makes Nausicaa wash in the river rather than the sea, though it was near, and in all likelihood hotter, clearer, and fitter to wash with than that?
9.1. Θέων ὁ γραμματικός, ἑστιωμένων ἡμῶν παρὰ Μεστρίῳ Φλώρῳ, πρὸς Θεμιστοκλέα τὸν Στωικὸν διηπόρησε, τί δήποτε Χρύσιππος ἐν πολλοῖς τῶν παραλόγων καὶ ἀτόπων ἐπιμνησθείς, οἷόν ἐστι τὸ τάριχος, ἂν ἅλμῃ βρέχηται, γλυκύτερον γίγνεσθαι καὶ τὸ τῶν ἐρίων τοὺς πόκους ἧττον ὑπακούειν τοῖς βίᾳ διασπῶσιν ἢ τοῖς ἀτρέμα διαλύουσι καὶ τὸ νηστεύσαντας ἀργότερον ἐσθίειν ἢ προφαγόντας· οὐδενὸς αὐτῶν αἰτίαν ἀπέδωκεν. ὁ δὲ Θεμιστοκλῆς εἰπὼν, ὅτι ταῦτα Χρύσιππος ἄλλως ἐν παραδείγματος λόγῳ προύθετο, ῥᾳδίως ἡμῶν καὶ ἀλόγως ὑπὸ τοῦ εἰκότος ἁλισκομένων καὶ πάλιν ἀπιστούντων τῷ παρὰ τὸ εἰκός, ἐπιστρέφων σοὶ δʼ ἔφη βέλτιστε, τί πρᾶγμα περὶ τούτων διαπορεῖν; εἰ γὰρ ἡμῖν αἰτίων ζητητικὸς καὶ θεωρητικὸς γέγονας, μὴ μακρὰν οὕτως ἀποσκήνου τῶν ἰδίων, ἀλλʼ εἰπὲ διʼ ἣν αἰτίαν Ὅμηρος ἐν τῷ ποταμῷ πλύνουσαν οὐκ ἐν τῇ θαλάττῃ, καίπερ ἐγγὺς οὔσῃ, τὴν Ναυσικάαν πεποίηκε, καίτοι θερμοτέραν γε καὶ διαφανεστέραν εἰκὸς καὶ ῥυπτικωτέραν εἶναι.
9.2. And Theon replied: Aristotle hath already given an account for this from the grossness of the sea water; for in this an abundance of rough earthy particles is mixed, and those make it salt; and upon this account swimmers or any other weights sink not so much in sea water as in fresh, for the latter, being thin and weak, yields to every pressure and is easily divided, because it is pure and unmixed; and by reason of this subtility of parts it penetrates better than salt water, and so looseneth from the clothes the sticking particles of the spot. And is not this discourse of Aristotle very probable?
9.2. καὶ ὁ Θέων ἀλλὰ τοῦτὸ γʼ εἶπε τῶν γεωδῶν Ἀριστοτέλης πάλαι διαλέλυκεν, ὃ προβέβληκας ἡμῖν. καὶ γὰρ τῇ θαλάττῃ τὸ ραχὺ καὶ γεῶδες ἐνδιέσπαρται καὶ τοῦτο ποιεῖ τὴν ἁλυκότητα μεμιγμένον· ᾗ καὶ μᾶλλον ἡ θάλαττα τούς τε νηχομένους ἐξαναφέρει καὶ στέγει τὰ βάρη, τοῦ γλυκέος ἐνδιδόντος διὰ κουφότητα καὶ ἀσθένειαν ἔστι γὰρ ἄμικτον καὶ καθαρόν· ὅθεν ἐνδύεται διὰ λεπτότητα καὶ διεξιὸν τοῦ θαλαττίου μᾶλλον ἐκτήκει τὰς κηλῖδας. ἢ οὐ δοκεῖ σοι τοῦτο πιθανῶς λέγειν Ἀριστοτέλης;
9.3. Probable indeed, I replied, but not true; for I have observed that with ashes, gravel, or, if these are not to be gotten, with dust itself they usually thicken the water, as if the earthy particles being rough would scour better than fair water, whose thinness makes it weak and ineffectual. Therefore he is mistaken when he says the thickness of the sea water hinders the effect, since the sharpness of the mixed particles very much conduces to make it cleansing; for that opens the pores, and draws out the stain. But since all oily matter is most difficult to be washed out and spots a cloth, and the sea is oily, that is the reason why it doth not scour as well as fresh; and that it is oily, even Aristotle himself asserts, for salt in his opinion hath some oil in it, and therefore makes candles, when sprinkled on them, burn the better and clearer than before. And sea water sprinkled on a flame increaseth it, and is more easily kindled than any other; and this, in my opinion, makes it hotter than the fresh. Besides, I may urge another cause; for the end of washing is drying, and that seems cleanest which is driest; and the moisture that scours (as hellebore, with the humors that it purges) ought to fly away quickly together with the stain. The sun quickly draws out the fresh water, because it is so light; but the salt water being rough lodges in the pores, and therefore is not easily dried.
9.3. πιθανῶς ἔφην ἐγὼ οὐ μὴν ἀληθῶς· ὁρῶ γὰρ ὅτι καὶ τέφρᾳ καὶ λίθοις, κἂν μὴ παρῇ δὲ ταῦτα, κονιορτῷ πολλάκις παχύνουσι τὸ ὕδωρ, ὡς μᾶλλον τῶν γεωδῶν τῇ παχύτητι καταπλύνειν δυναμένων τὸν ῥύπον, αὐτοῦ δὲ τοῦ ὕδατος διὰ λεπτότητα καὶ ἀσθένειαν οὐχ ὁμοίως τοῦτο δρῶντος. τὸ μὲν οὖν παχυμερὲς τῆς … θαλάττης οὐ πετουτόποτε … πρὸς τήν κα … δὲ τὴν δριμύτητα· καὶ γὰρ αὕτη τοὺς πόρους ἀναστομοῦσα καὶ ἀνοίγουσα κατασύρει τὸν ῥύπον. ἐπεὶ δὲ πᾶν τὸ λιπαρὸν δυσέκπλυτὸν ἐστι καὶ κηλῖδα ποιεῖ, λιπαρὰ δʼ ἡ θάλασσα, τοῦτʼ ἂν αἴτιον εἴη μάλιστα τοῦ μὴ καλῶς πλύνειν. ὅτι δʼ ἐστὶ λιπαρά, καὶ αὐτὸς εἴρηκεν Ἀριστοτέλης· οἵ τε γὰρ ἅλες λίπος ἔχουσι καὶ τοὺς λύχνους βέλτιον παρέχουσι καομένους· αὐτή θʼ ἡ θάλαττα προσραινομένη ταῖς φλοξὶ συνεκλάμπει, καὶ κάεται μάλιστα τῶν ὑδάτων τὸ θαλάττιον· ὡς δʼ ἐγᾦμαι, διὰ τοῦτο καὶ θερμότατόν ἐστιν. οὐ μὴν ἀλλὰ καὶ κατʼ ἄλλον τρόπον ἐπεὶ τῆς πλύσεως τέλος ἡ ψῦξίς ἐστι καὶ μάλιστα φαίνεται καθαρὸν τὸ μάλιστα ξηρὸν γιγνόμενον· δεῖ δὴ τὸ πλῦνον ὑγρὸν τῷ ῥύπῳ ταχέως συνεξελθεῖν, ὥσπερ τῷ νοσήματι τὸν ἐλλέβορον. τὸ μὲν οὖν γλυκὺ ῥᾳδίως ὁ ἥλιος ἐξάγει διὰ κουφότητα, τὸ δʼ ἁλμυρὸν ἐνισχόμενον τοῖς πόροις διὰ τραχύτητα δυσξήραντόν ἐστι.
9.4. And Theon replied: You say just nothing, sir; for Aristotle in the same book affirms that those that wash in the sea, if they stand in the fresh sun, are sooner dried than those that wash in the fresh streams. It is true, I answered, he says so; but I hope that Homer asserting the contrary will, by you especially, be more easily believed; for Ulysses (as he writes) after his shipwreck meeting Nausicaa, “A frightful sight, and with the salt besmeared,” said to her maidens, “Retire a while, till I have washed my skin.” And when he had leaped into the river, “He from his head did scour the foaming sea.” The poet knew very well what happens in such a case; for when those that come wet out of the sea stand in the sun, the subtilest and lightest parts suddenly exhale, but the salt and rough particles stick upon the body in a crust, till they are washed away by the fresh water of a spring.
9.4. καὶ ὁ Θέων ὑπολαβών οὐδέν ἔφη λέγεις· Ἀριστοτέλης γὰρ ἐν ταὐτῷ βιβλίῳ φησὶ τοὺς ἐν θαλάττῃ λουσαμένους τάχιον ἀποξηραίνεσθαι τῶν γλυκέσι χρησαμένων, ἂν ἐν ἡλίῳ στῶσι.λέγει γάρ εἶπον· ἀλλʼ ᾤμην σε μᾶλλον Ὁμήρῳ τἀναντία λέγοντι πιστεύσειν. ὁ γὰρ Ὀδυσσεὺς μετὰ τὸ ναυάγιον ἐντυγχάνει τῇ Ναυσικάᾳ σμερδαλέος ὀφθῆναι, κεκακωμένος ἅλμῃ, καὶ πρὸς τὰς θεραπαινίδας φησὶνἀμφίπολοι, στῆθʼ οὕτω ἀπόπροθεν, ὄφρʼ ἂν ἐγὼ αὐτὸςἅλμην ὤμοιιν ἀπολούσομαι.καταβὰς δʼ εἰς τὸν ποταμὸν ἐκ κεφαλῆς ἔσμηχεν ἁλὸς χνόον, ὑπερφυῶς τοῦ ποιητοῦ τὸ γιγνόμενον συνεωρακότος. ὅταν γὰρ ἐκ τῆς θαλάττης ἀναδύντες ἐν τῷ ἡλίῳ στῶσι, τὸ λεπτότατον καὶ κουφότατον τῆς ὑγρασίας ἡ θερμότης διεφόρησε· τὸ δʼ ἁλμυρὸν αὐτὸ καὶ τραχὺ καταλειφθὲν ἐφίσταται καὶ παραμένει τοῖς σώμασιν ἁλώδης ἐπίπαγος, μέχρι ἂν αὐτὸ ποτίμῳ καὶ γλυκεῖ κατακλύσωσιν.
10.1. WHEN we were feasting at Serapion’s, who gave an entertainment after the chorus of the tribe Leontis under his order and direction had won the prize (for we were citizens and free of that tribe), a very pertinent discourse, and proper to the then occasion, happened. It had been a very notable trial of skill, the king Philopappus being very generous and magnificent in his rewards, and defraying the expenses of all the tribes. He was at the same feast with us, and being a very good-humored man and eager for instruction, he would now and then freely discourse of ancient customs, and as freely hear.
10.1. ἐν δὲ τοῖς Σαραπίωνος ἐπινικίοις, ὅτε τῇ Λεοντίδι φυλῇ τὸν χορὸν διατάξας ἐνίκησεν, ἑστιωμένοις ἡμῖν ἅτε δὴ καὶ φυλέταις οὖσι δημοποιήτοις, οἰκεῖοι λόγοι τῆς ἐν χειρὶ φιλοτιμίας παρῆσαν. ἔσχε γὰρ ὁ ἀγὼν ἐντονωτάτην ἅμιλλαν, ἀγωνοθετοῦντος ἐνδόξως καὶ μεγαλοπρεπῶς Φιλοπάππου τοῦ βασιλέως ταῖς φυλαῖς ὁμοῦ πάσαις χορηγοῦντος. ἐτύγχανε δὲ συνεστιώμενος ἡμῖν καὶ τῶν παλαιῶν τὰ μὲν λέγων τὰ δʼ ἀκούων διὰ φιλανθρωπίαν οὐχ ἧττον ἢ φιλομάθειαν.
10.2. Marcus the grammarian began thus: Neanthes the Cyzicenian, in his book called the Fabulous Narrations of the City, affirms that it was a privilege of the tribe Aeantis that their chorus should never be determined to be the last. It is true, he brings some stories for confirmation of what he says; but if he falsifies, the matter is open, and let us all enquire after the reason of the thing. But, says Milo, suppose it be a mere tale. It is no strange thing, replied Philopappus, if in our disquisitions after truth we meet now and then with such a thing as Democritus the philosopher did; for he one day eating a cucumber, and finding it of a honey taste, asked his maid where she bought it; and she telling him such a garden, he rose from table and bade her direct him to the place. The maid surprised asked him what he meant; and he replied, I must search after the cause of the sweetness of the fruit, and shall find it the sooner if I see the place. The maid with a smile replied, Sit still, pray sir, for I unwittingly put it into a honey barrel. And he, as it were discontented, cried out, Shame take thee, yet I will pursue my purpose, and seek after the cause, as if this sweetness were a taste natural and proper to the fruit. Therefore neither will we admit Neanthes’s credulity and inadvertency in some stories as an excuse and a good reason for avoiding this disquisition; for we shall exercise our thoughts by it, though no other advantage rises from that enquiry.
10.2. Προεβλήθη δέ τι τοιοῦτον ὑπὸ Μάρκου τοῦ γραμματικοῦ. Νεάνθη τὸν Κυζικηνὸν ἔφη λέγειν ἐν τοῖς κατὰ πόλιν μυθικοῖς, ὅτι τῇ Αἰαντίδι φυλῇ γέρας ὑπῆρχε τὸ μὴ κρίνεσθαι τὸν αὐτῆς χορὸν ἔσχατον· εἰ μὲν οὖν ἔφη πρὸς ἀπόδειξιν ἱστορίας ὁ ἀνα εἰ δὲ τοῦτὸ γʼ οὐ νοθεύει, προκείσθω τῆς αἰτίας ἐν κοινῷ πᾶσιν ἡ ζήτησις εἰπόντος δὲ τοῦ ἑταίρου Μίλωνος ἂν οὖν ψεῦδος ᾖ τὸ λεγόμενον; οὐδέν ἔφη δεινόν ὁ Φιλόπαππος εἰ ταὐτὸ πεισόμεθα Δημοκρίτῳ τῷ σοφῷ διὰ φιλολογίαν. καὶ γὰρ ἐκεῖνος ὡς ἔοικε τρώγων σίκυον, ὡς ἐφάνη μελιτώδης ὁ χυμός, ἠρώτησε τὴν διακονοῦσαν, ὁπόθεν πρίαιτο· τῆς δὲ κῆπόν τινα φραζούσης, ἐκέλευσεν ἐξαναστὰς ἡγεῖσθαι καὶ δεικνύναι τὸν τόπον· θαυμάζοντος δὲ τοῦ γυναίου καὶ πυνθανομένου τί βούλεται, τὴν αἰτίαν ἔφη δεῖ με τῆς γλυκύτητος εὑρεῖν, εὑρήσω δὲ τοῦ χωρίου γενόμενος θεατής· κατάκεισο δή τὸ γύναιον εἶπε μειδιῶν, ἐγὼ γὰρ ἀγνοήσασα τὸ σίκυον εἰς ἀγγεῖον ἐθέμην μεμελιτωμένον· ὁ δʼ ὥσπερ ἀχθεσθεὶς ἀπέκναισας εἶπε καὶ οὐδὲν ἧττον ἐπιθήσομαι τῷ λόγῳ καὶ ζητήσω τὴν αἰτίαν, ὡς ἂν οἰκείου καὶ συγγενοῦς οὔσης τῷ σικύῳ τῆς γλυκύτητος. οὐκοῦν μηδʼ ἡμεῖς τὴν Νεάνθους ἐν ἐνίοις εὐχέρειαν ἀποδράσεως ποιησώμεθα πρόφασιν ἐγγυμνάσασθαι γάρ, εἰ μηδὲν ἄλλο χρήσιμον, ὁ λόγος παρέξει.
10.3. Presently every one poured out something in commendation of that tribe, mentioning every matter that made for its credit and reputation. Marathon was brought in as belonging to it, and Harmodius with his associates, by birth Aphidneans, were also produced as glorious members of that tribe. The orator Glaucias proved that that tribe made up the right wing in the battle at Marathon, from the elegies of Aeschylus, who had himself fought valiantly in the same encounter; and farther evinced that Callimachus the field marshal was of that tribe, who behaved himself very bravely, and was the principal cause next to Miltiades, with whose opinion he concurred, that that battle was fought. To this discourse of Glaucias I added, that the edict which impowered Miltiades to lead forth the Athenians, was made when the tribe Aeantis was chief of the assembly, and that in the battle of Plataea the same tribe acquired the greatest glory; and upon that account, as the oracle directed, that tribe offered a sacrifice for this victory to the nymphs Sphragitides, the city providing a victim and all other necessaries belonging to it. But you may observe (I continued) that other tribes likewise have their peculiar glories; and you know that mine, the tribe Leontids, yields to none in any point of reputation. Besides, consider whether it is not more probable that this was granted out of a particular respect, and to please Ajax, from whom this tribe received its name; for we know he could not endure to be outdone, but was easily hurried on to the greatest enormities by his contentious and passionate humor; and therefore to comply with him and afford him some comfort in his disasters, they secured him from the most vexing grievance that follows the misfortune of the conquered, by ordering that his tribe should never be determined to be last.
10.3. πάντες οὖν ὁμαλῶς ἐρρύησαν πρὸς τὸ τὴν φυλὴν ἐγκωμιάζειν, εἴ τι καλὸν πρὸς δόξαν αὐτῇ ὑπῆρχεν ἀναλεγόμενοι. καὶ γὰρ ὁ Μαραθὼν εἰς, μέσον εἵλκετο, δῆμος ὢν ἐκείνης τῆς φυλῆς· καὶ τοὺς περὶ Ἁρμόδιον Αἰαντίδας ἀπέφαινον, Ἀφιδναίους γε δὴ τῶν δήμων γεγονότας. Γλαυκίας δʼ ὁ ῥήτωρ καὶ τὸ δεξιὸν κέρας Αἰαντίδαις τῆς ἐν Μαραθῶνι παρατάξεως ἀποδοθῆναι, ταῖς Αἰσχύλου εἰς τὴν μεθορίαν ἐλεγείαις πιστούμενος, ἠγωνισμένου τὴν μάχην ἐκείνην ἐπιφανῶς· ἔτι δὲ καὶ Καλλίμαχον ἀπεδείκνυε τὸν πολέμαρχον ἐξ ἐκείνης ὄντα τῆς φυλῆς, ὃς αὑτόν τε παρέσχεν ἄριστον ἄνδρα καὶ τῆς μάχης μετά γε Μιλτιάδην αἰτιώτατος κατέστη, σύμψηφος ἐκείνῳ γενόμενος. ἐγὼ δὲ τῷ Γλαυκίᾳ προσετίθην, ὅτι καὶ τὸ ψήφισμα, καθʼ ὃ τοὺς Ἀθηναίους ἐξήγαγε, τῆς Αἰαντίδος φυλῆς πρυτανευούσης γραφείη, καὶ ὅτι περὶ τὴν ἐν Πλαταιαῖς μάχην εὐδοκιμήσειεν ἡ φυλὴ μάλιστα· διὸ καὶ ταῖς Σφραγίτισι Νύμφαις τὴν ἐπινίκιον καὶ πυθόχρηστον ἀπῆγον Αἰαντίδαι θυσίαν εἰς Κιθαιρῶνα, τῆς πόλεως τὸ ἱερεῖον καὶ τἄλλα παρεχούσης αὐτοῖς. ἀλλʼ ὁρᾷς ἔφην ὅτι πολλὰ καὶ ταῖς ἄλλαις φυλαῖς ὑπάρχει, καὶ πρώτην γε τὴν ἐμὴν ἴστε δὴ τὴν Λεοντίδα μηδεμιᾷ δόξης ὑφιεμένην. σκοπεῖτε δὲ δή, μὴ πιθανώτερον λέγεται τὸ παραμύθιον τοῦ ἐπωνύμου τῆς φυλῆς καὶ παραίτησιν εἶναι τὸ γιγνόμενον· οὐ γὰρ εὔκολος ἐνεγκεῖν ἧτταν ὁ Τελαμώνιος, ἀλλʼ οἷος ἀφειδεῖν πάντων ὑπʼ ὀργῆς καὶ φιλονεικίας· ἵνʼ οὖν μὴ χαλεπὸς μηδʼ ἀπαραμύθητος, ἔδοξε τῆς ἥττης ἀφελεῖν τὸ δυσχερέστατον, εἰς τὴν ἐσχάτην χώραν μηδέποτε τὴν φυλὴν αὐτοῦ καταβαλόντας.