4.1. SOSICLES of Coronea having at the Pythian games won the prize from all the poets, we gave him an entertainment. And the time for running, cuffing, wrestling, and the like drawing on, there was a great talk of the wrestlers; for there were many and very famous men, who came to try their skill. Lysimachus, one of the company, a procurator of the Amphictyons, said he heard a grammarian lately affirm that wrestling was the most ancient exercise of all, as even the very name witnessed; for some modern things have the names of more ancient transferred to them; thus tuning a pipe is called fitting it, and playing on it is called striking; both these being transferred to it from the harp. Thus all places of exercise they call wrestling schools, wrestling being the oldest exercise, and therefore denominating the newer sorts. That, said I, is no good argument, for these palaestras or wrestling schools are called so from wrestling (πάλη), not because it is the most ancient exercise, but because it is the only sort in which they use clay (πηλός), dust, and oil; for in these there is neither racing nor cuffing, but wrestling only, and that part of the pancratium in which they struggle on the ground,—for the pancratium comprises. both wrestling and cuffing. Besides, it is unlikely that wrestling, being more artificial and methodical than any other sort of exercise, should likewise be the most ancient; for mere want or necessity, putting us upon new inventions, produces simple and inartificial things first, and such as have more of force in them than sleight and skill. This ended, Sosicles said: You speak right, and I will confirm your discourse from the very name; for, in my opinion, πάλη, wrestling, is derived from παλέυειν, i. e. to throw down by sleight and artifice. And Philinus said, it seems to me to be derived from πλαιστῄ, the palm of the hand, for wrestlers use that part most, as cuffers do the πυγμή, fist; and hence both these sorts of exercises have their proper names, the one πάλη, the other πυγμή. Besides, since the poets use the word παλύνειν for καταπάσσειν and συμπάσσειν, to sprinkle, and this action is most frequent amongst wrestlers, this exercise πάλη may receive its name from that word. But more, consider that racers strive to be distant from one another; cuffers, by the judges of the field, are not permitted to take hold; and none but wrestlers come up close breast to breast, and clasp one another round the waist, and most of their turnings, liftings, lockings, bring them very close. It is probable therefore that this exercise is called πάλη from πλησιάζειν or πέλας γίγνεσθαι, to come up close or to be near together.
4.1. Σωσικλέα τὸν Κορωνῆθεν, Πυθίοις νενικηκότα ποιητάς, εἱστιῶμεν τὰ ἐπινίκια. τοῦ δὲ γυμνικοῦ ἀγῶνος ἐγγὺς ὄντος, ὁ πλεῖστος ἦν λόγος περὶ τῶν παλαιστῶν πολλοὶ γὰρ ἐτύγχανον ἀφιγμένοι καὶ ἔνδοξοι. παρὼν οὖν ὁ Λυσίμαχος, εἷς τῶν Ἀμφικτυόνων ἐπιμελητής, ἔναγχος ἔφη γραμματικοῦ τινος ἀκοῦσαι τὴν πάλην ἀρχαιοτάτην ἀθλημάτων πάντων ἀποφαίνοντος, ὡς καὶ τοὔνομα μαρτυρεῖν ἐπιεικῶς γὰρ ἀπολαύειν τὰ νεώτερα πράγματα κειμένων ἐν τοῖς παλαιοτέροις ὀνομάτων· ὥς που καὶ τὸν αὐλὸν ἡρμόσθαι λέγουσι καὶ κρούματα τὰ αὐλήματα καλοῦσιν, ἀπὸ τῆς λύρας λαμβάνοντες τὰς προσηγορίας. τὸν, οὖν τόπον, ἐν ᾧ γυμνάζονται πάντες οἱ ἀθληταί, παλαίστραν καλοῦσι, τῆς πάλης τοὔνομα κτησαμένης τὸ πρῶτον· εἶτα καὶ τοῖς αὖθις ἐφευρεθεῖσιν ἐμπαρασχεῖν. τοῦτʼ ἔφην ἐγὼ τὸ μαρτύριον οὐκ ἰσχυρὸν εἶναι· κεκλῆσθαι γὰρ ἀπὸ τῆς πάλης τὴν παλαίστραν, οὐχ ὅτι πρεσβύτατόν ἐστι τῶν ἄλλων, ἀλλʼ ὅτι μόνον τῶν τῆς ἀγωνίας εἰδῶν πηλοῦ καὶ κονίστρας καὶ κηρώματος τυγχάνει δεόμενον· οὔτε γὰρ δρόμον οὔτε πυγμὴν ἐν παλαίστραις διαπονοῦσιν, ἀλλὰ πάλης καὶ παγκρατίου τὸ περὶ τὰς κυλίσεις ὅτι γὰρ μέμικται τὸ παγκράτιον ἔκ τε πυγμῆς καὶ πάλης, δῆλόν ἐστιν. ἄλλως δὲ πῶς ἔφην λόγον ἔχει τεχνικώτατον καὶ πανουργότατον τῶν ἀθλημάτων τὴν πάλην οὖσαν ἅμα καὶ πρεσβύτατον εἶναι; τὸ γὰρ ἁπλοῦν καὶ ἄτεχνον καὶ βίᾳ μᾶλλον ἢ μεθόδῳ περαινόμενον αἱ χρεῖαι πρῶτον ἐκφέρουσιν ἐμοῦ δὲ ταῦτʼ εἰπόντος, ὁ Σωσικλῆς ὀρθῶς ἔφη λέγεις, καὶ συμβάλλομαί σοι πίστιν ἀπὸ τοῦ ὀνόματος· ἡ γὰρ πάλη μοι δοκεῖ τῷ παλεύειν, ὅπερ ἐστὶ δολοῦν καὶ καταβάλλειν διʼ ἀπάτης κεκλῆσθαι καὶ ὁ Φιλῖνος ἐμοὶ δʼ εἶπεν ἀπὸ τῆς παλαιστῆς· τούτῳ γὰρ μάλιστα τῷ μέρει τοῖν χεροῖν ἐνεργοῦσιν οἱ παλαίοντες, ὥσπερ οἱ πυκτεύοντες αὖ πάλιν τῇ πυγμῇ· διὸ κἀκεῖνο πυγμὴ καὶ τοῦτο πάλη προσηγόρευται τοὔργον. οὐ μὴν ἀλλὰ καὶ τὸ συμπάσαι τῶν ποιητῶν καὶ καταπάσαι παλῦναι λεγόντων, ᾧ μάλιστα χρωμένους τοὺς παλαιστὰς ὁρῶμεν, ἔστι καὶ ταύτῃ προσάγειν τὴν ἐτυμότητα τοῦ ὀνόματος. σκόπει δ’ ἔτι εἶπε μὴ τοῖς μὲν δρομεῦσιν ἔργον ἐστὶν ὅτι πλεῖστον ἀπολιπεῖν καὶ πορρωτάτω διαστῆναι, τοὺς δὲ πύκτας οὐδὲ πάνυ βουλομένους ἐῶσιν οἱ βραβευταὶ συμπλέκεσθαι· μόνους δὲ τοὺς παλαιστὰς ὁρῶμεν ἀλλήλους ἀγκαλιζομένους καὶ περιλαμβάνοντας· καὶ τὰ πλεῖστα τῶν ἀγωνισμάτων, ἐμβολαί, παρεμβολαί, συστάσεις, παραθέσεις, συνάγουσιν αὐτοὺς καὶ ἀναμιγνύουσιν ἀλλήλοις. διὸ τῷ πλησιάζειν μάλιστα καὶ γίγνεσθαι πέλας οὐκ ἄδηλόν ἐστι τὴν πάλην ὠνομάσθαι.
5.1. THIS discourse being ended, and Philinus hummed, Lysimachus began again, What sort of exercise then shall we imagine to be first? Racing, as at the Olympian games? For here in the Pythian, as every exercise comes on, all the contenders are brought in, the boy wrestlers first, then the men, and the same method is observed when the cuffers and fencers are to exercise; but there the boys perform all first, and then the men. But, says Timon interposing, pray consider whether Homer hath not determined this matter; for in his poems cuffing is always put in the first place, wrestling next, and racing last. At this Menecrates the Thessalian surprised cried out, Good God, what things we skip over! But, pray sir, if you remember any of his verses to that purpose, do us the favor to repeat them. And Timon replied: That the funeral solemnities of Patroclus had this order I think every one hath heard; but the poet, all along observing the same order, brings in Achilles speaking to Nestor thus:With this reward I Nestor freely grace,Unfit for cuffing, wrestling, or the race.And in his answer he makes the old man impertinently brag:I cuffing conquered Oinop’s famous son,With Anceus wrestled, and the garland won,And outran Iphiclus.And again he brings in Ulysses challenging the Phaeacians “To cuff, to wrestle, or to run the race;” and Alcinous answers:Neither in cuffing nor in wrestling strong,But swift of foot are we.So that he doth not carelessly confound the order, and, according to the occasion, now place one sort first and now another; but he follows the then custom and practice, and is constant in the same. And this was so as long as the ancient order was observed.
5.1. ῥηθέντων δὲ τούτων καὶ τὸν Φιλῖνον ἡμῶν ἐπαινεσάντων, αὖθις ὁ Λυσίμαχος ἔφη ποῖον οὖν φαίη τις ἂν τῶν ἀγωνισμάτων γεγονέναι πρῶτον ἢ τὸ στάδιον, ὥσπερ Ὀλυμπίασιν … ἐνταῦθα δὲ παρʼ ἡμῖν καθʼ ἕκαστον ἄθλημα τοὺς ἀγωνιζομένους εἰσάγουσιν ἐπὶ παισὶ παλαισταῖς ἄνδρας παλαιστὰς καὶ πύκτας ἐπὶ πύκταις ὁμοίως καὶ παγκρατιαστάς· ἐκεῖ δʼ, ὅταν οἱ παῖδες διαγωνίσωνται, τότε τοὺς ἄνδρας καλοῦσι. σκόπει δὲ μὴ μᾶλλον ἔφη τὴν κατὰ χρόνον τάξιν Ὅμηρος ἀποδείκνυσι· πρῶτον γὰρ ἀεὶ πυγμὴ παρʼ αὐτῷ, δεύτερον πάλη, καὶ τελευταῖον ὁ δρόμος τῶν γυμνικῶν ἀεὶ τέτακται θαυμάσας οὖν Μενεκράτης ὁ Θεσσαλὸς ὦ Ἡράκλεις εἶπεν ὅσα λανθάνει ἡμᾶς· εἰ δέ τινα τῶν ἐπῶν ἐστί σοι πρόχειρα, μὴ φθονήσῃς ἀναμνῆσαι. καὶ ὁ Τίμων ἀλλʼ ὅτι μέν εἶπεν αἱ Πατρόκλου ταφαὶ ταύτην ἔχουσι τῶν ἀγωνισμάτων τὴν τάξιν, ἅπασιν ὡς ἔπος εἰπεῖν ἔναυλόν ἐστι. διατηρῶν δὲ τὴν τάξιν ὁμαλῶς ὁ ποιητὴς τὸν μὲν Ἀχιλλέα λέγοντα τῷ Νέστορι πεποίηκεδίδωμι δέ σοι τόδʼ ἄεθλοναὔτως· ιδεμ οὐ γὰρ πύξ γε μαχήσεαι οὐδὲ παλαίσεις,οὐδὲ τʼ ἀκοντιστὺν ἐνδύσεαι οὐδὲ πόδεσσιθεύσεαι·τὸν δὲ πρεσβύτην ἐν τῷ ἀποκρίνεσθαι παραδολεσχοῦντα γεροντικῶς, ὅτιπὺξ μὲν ἐνίκησα Κλυτομήδεα, Οἴνοπος υἱόν,Ἀγκαῖον δὲ πάλῃ Πλευρώνιον,Ἴφικλον δὲ πόδεσσι παρέδραμον·αὖθις δὲ τὸν μὲν Ὀδυσσέα τοὺς Φαίακας προκαλούμενον ἢ πύξ ἠὲ πάλῃ ἢ καὶ ποσίν, τὸν δʼ Ἀλκίνουν ὑποτιμώμενονοὐ γὰρ πυγμάχοι εἰμὲν ἀμύμονες οὐδὲ παλαισταί,ἀλλὰ ποσὶ κραιπνοῖς θέομεν·ὡς οὐ κατὰ τύχην ἐκ τοῦ παρισταμένου τῇ τάξει χρώμενος ἄλλοτʼ ἄλλως, ἀλλὰ τοῖς εἰθισμένοις τότε καὶ δρωμένοις κατὰ νόμον ἐπακολουθῶν ἐδρᾶτο δʼ οὕτως, τὴν παλαιὰν ἔτι τάξιν αὐτῶν διαφυλαττόντων.
5.2. To this discourse of my brother’s I subjoined, that I liked what he said, but could not see the reason of this order. And some of the company, thinking it unlikely that cuffing or wrestling should be a more ancient exercise than racing, desired me to search farther into the matter; and thus I spake upon the sudden. All these exercises seem to me to be representations of feats of arms and training therein; for after all, a man armed at all points is brought in to show that that is the end at which all these exercises and training aim. And the privilege granted to the conquerors—as they rode into the city, to throw down some part of the wall—hath this meaning, that walls are but a small advantage to that city which hath men able to fight and overcome. In Sparta those that were victors in any of the crowned games had an honorable place in the army, and were to fight near the King’s person. Of all creatures a horse only can have a part in these games and win the crown, for that alone is designed by nature to be trained to war, and to prove assisting in a battle. If these things seem probable, let us consider farther, that it is the first work of a fighter to strike his enemy and ward the other’s blows; the second, when they come up close and lay hold of one another, to trip and overturn him; and in this, they say, our countrymen being better wrestlers very much distressed the Spartans at the battle of Leuctra. Aeschylus describes a warrior thus, “One stout, and skilled to wrestle in his arms;” and Sophocles somewhere says of the Trojans,They rid the horse, they could the bow command,And wrestle with a rattling shield in hand.But it is the third and last, either when conquered to fly, or when conquerors to pursue. And therefore it is likely that cuffing is set first, wrestling next, and racing last; for the first bears the resemblance of charging or warding the blows; the second, of close fighting and repelling; and the third, of flying a victorious, or pursuing a routed enemy.
5.2. παυσαμένου δὲ τἀδελφοῦ, τἄλλα μὲν ἔφην ἀληθῶς λέγεσθαι, τὴν δʼ αἰτίαν τῆς τάξεως οὐκ ἐπενόουν. ἐδόκει δὲ καὶ τῶν ἄλλων τισὶ μὴ πιθανὸν εἶναι γεγονέναι τὸ πυκτεύειν καὶ παλαίειν πρότερον ἐν ἀγῶνι καὶ ἁμίλλῃ τοῦ τροχάζειν, καὶ παρεκάλουν ἐξάγειν εἰς τὸ ἀνώτερον. ἔφην δʼ ἐκ τοῦ παραστάντος, ὅτι ταῦτά μοι πάντα μιμήματα δοκεῖ καὶ γυμνάσματα τῶν πολεμικῶν εἶναι· καὶ γὰρ ὁπλίτης ἐπὶ πᾶσιν εἰσάγεται, μαρτυρούμενος ὅτι τοῦτο τὸ τέλος ἐστὶ τῆς σωμασκίας καὶ τῆς ἁμίλλης καὶ τὸ τοῖς νικηφόροις εἰσελαύνουσι τῶν τειχῶν ἐφίεσθαι μέρος διελεῖν καὶ καταβαλεῖν, τοιαύτην ἔχει διάνοιαν, ὡς οὐ μέγα πόλει τειχῶν ὄφελος ἄνδρας ἐχούσῃ μάχεσθαι δυναμένους καὶ νικᾶν. ἐν δὲ Λακεδαίμονι τοῖς νενικηκόσι στεφανίτας ἀγῶνας ἐξαίρετος ἦν ἐν ταῖς παρατάξεσι χώρα, περὶ αὐτὸν τὸν βασιλέα τεταγμένους μάχεσθαι· καὶ τῶν ζῴων μόνῳ τῷ ἵππῳ μετουσία στεφάνου καὶ ἀγῶνος ἔστιν, ὅτι μόνος καὶ πέφυκε καὶ ἤσκηται μαχομένοις παρεῖναι καὶ συμπολεμεῖν. εἰ δὲ δὴ ταῦτα λέγεται μὴ κακῶς, ἤδη σκοπῶμεν ἔφην ὅτι τῶν μαχομένων πρῶτον ἔργον ἐστὶ τὸ πατάξαι καὶ φυλάξασθαι, δεύτερον δὲ συμπεσόντας ἤδη καὶ γενομένους ἐν χερσὶν ὠθισμοῖς τε χρῆσθαι καὶ περιτροπαῖς ἀλλήλων, ᾧ δὴ μάλιστά φασιν ἐν Λεύκτροις τοὺς Σπαρτιάτας ὑπὸ τῶν ἡμετέρων, παλαιστρικῶν ὄντων, καταβιασθῆναι· διὸ καὶ παρʼ Αἰσχύλῳ τις τῶν πολεμικῶν ὀνομάζεται βριθύς, ὁπλιτοπάλας καὶ Σοφοκλῆς εἴρηκέ που περὶ τῶν Τρώων ὡςφίλιπποι καὶ κερουλκοί,σὺν σάκει δὲ κωδωνοκρότῳ παλαισταί·καὶ μὴν ἐπὶ πᾶσί γε τὸ τρίτον ἐστὶ νικωμένους φεύγειν ἢ διώκειν νικῶντας. εἰκότως οὖν ἡ πυγμὴ προῆγε, δευτέραν δʼ εἶχεν ἡ πάλη τάξιν, καὶ τελευταίαν ὁ δρόμος· ὅτι πυγμὴ μέν ἐστι μίμημα πληγῆς καὶ φυλακῆς, πάλη δὲ συμπλοκῆς καὶ ὠθισμοῦ, δρόμῳ δὲ μελετῶσι φεύγειν καὶ διώκειν.
6.1. SOCLARUS entertaining us in his gardens, round which the river Cephissus runs, showed us several trees strangely varied by the different grafts upon their stocks. We saw an olive upon a mastic, a pomegranate upon a myrtle, pear grafts on an oak, apple upon a plane, a mulberry on a fig, and a great many such like, which were grown strong enough to bear. Some joked on Soclarus as nourishing stranger kinds of things than the poets’ Sphinxes or Chimaeras; but Crato set us to enquire why those stocks only that are of an oily nature will not admit such mixtures, for we never see a pine, fir, or cypress bear a graft of another kind.
6.1. Σώκλαρος ἑστιῶν ἡμᾶς ἐν κήποις ὑπὸ τοῦ Κηφισοῦ ποταμοῦ περιρρεομένοις ἐπεδείκνυτο δένδρα παντοδαπῶς πεποικιλμένα τοῖς λεγομένοις ἐνοφθαλμισμοῖς· καὶ γὰρ ἐκ σχίνων ἐλαίας ἀναβλαστανούσας ἑωρῶμεν καὶ ῥοιὰς ἐκ μυρρίνης· ἦσαν δὲ καὶ δρύες ἀπίους ἀγαθὰς ἐκφέρουσαι καὶ πλάτανοι μηλεῶν δεδεγμέναι καὶ συκαῖ μορεῶν ἐμβολάδας, ἄλλαι τε μίξεις φυτῶν κεκρατημένων ἄχρι καρπογονίας. οἱ μὲν οὖν ἄλλοι πρὸς τὸν Σώκλαρον ἔπαιζον, ὡς τῶν ποιητικῶν σφιγγῶν καὶ χιμαιρῶν τερατωδέστερα γένη καὶ θρέμματα βόσκοντα· Κράτων δὲ προὔβαλεν ἡμῖν διαπορῆσαι περὶ τῆς αἰτίας, διʼ ἣν μόνα τῶν φυτῶν τὰ, ἐλαιώδη δέχεσθαι τὰς τοιαύτας ἐπιμιξίας οὐ πέφυκεν· οὔτε γὰρ κῶνον οὔτε κυπάριττον ἢ πίτυν ἢ πεύκην ἐκτρέφουσάν τι τῶν ἑτερογενῶν ὁρᾶσθαι.
6.2. And Philo subjoined: There is, Crato, a reason for this amongst the philosophers, which the gardeners confirm and strengthen. For they say, oil is very hurtful to all plants, and any plant dipped in it, like a bee, will soon die. Now these trees are of a fat and oily nature, insomuch that they weep pitch and rosin; and, if you cut them gore (as it were) appears presently in the wound. Besides, a torch made of them sends forth an oily smoke, and the brightness of the flame shows it to be fat; and upon this account these trees are as great enemies to all other kinds of grafts as oil itself. To this Crato added, that the bark was a partial cause; for that, being rare and dry, could not afford either convenient room or sufficient nourishment to the grafts; but when the bark is moist, it quickly joins with those grafts that are let into the body of the tree.
6.2. ὑπολαβὼν δὲ Φίλων ἔφη λόγος τις ἔστιν, ὧ Κράτων, παρὰ τοῖς σοφοῖς, βεβαιούμενος ὑπὸ τῶν γεωργικῶν. τὸ γὰρ ἔλαιον εἶναί φασι τοῖς φυτοῖς πολέμιον καὶ τάχιστʼ ἂν ἀπολέσθαι φυτὸν ὃ βούλοιο χριόμενον ἐλαίῳ, καθάπερ τὰς μελίττας. τὰ δʼ εἰρημένα δένδρα πίονα καὶ πέπειραν ἔχει τὴν φύσιν, ὥστε πίσσαν ἀποδακρύειν καὶ ῥητίνην· ὅταν δὲ πληγῇ, ταῖς διακοπαῖς ὥσπερ ἑλκωθέντʼ ἰχῶρα συνάγει; ἥ τε δᾲς αὐτῶν ἐλαιηρὰν ἀφίησιν ἰκμάδα καὶ περιστίλβει τὸ λιπαρὸν αὐτῇ· διὸ καὶ πρὸς τἄλλα γένη δυσμίκτως ἔχει, καθάπερ αὐτὸ τοὔλαιον παυσαμένου δὲ τοῦ Φίλωνος, ὁ μὲν Κράτων ᾤετο καὶ τὴν τοῦ φλοιοῦ φύσιν πρὸς τοῦτο συνεργεῖν λεπτὸν γὰρ ὄντα καὶ ξηρὸν οὐ παρέχειν ἕδραν οὐδʼ ἐμβίωσιν τοῖς ἐνθεμένοις, ὥσθʼ ὥσπερ τὰ φλοιώδη καὶ νοτερὰ καὶ τὰ μαλακὰ τοῖς ὑπὸ τὸν φλοιὸν μέρεσι προσδεχομένοις περιπτύσσεσθαι κολλώμενον.
6.3. Then Soclarus added: This too ought to be considered, that that which receives a graft of another kind ought to be easy to be changed, that the graft may prevail, and make the sap in the stock fit and natural to itself. Thus we break up the ground and soften it, that being thus broken it may more easily be wrought upon, and applied to what we plant in it; for things that are hard and rigid cannot be so quickly wrought upon nor so easily changed. Now those trees, being of very light wood, do not mix well with the grafts, because they are very hard either to be changed or overcome. But more, it is manifest that the stock which receives the graft should be instead of a soil to it, and a soil should have a breeding faculty; and therefore we choose the most fruitful stocks to graft on, as women that are full of milk, when we would put out a child to nurse. But everybody knows that the fir, cypress, and the like are no great bearers. For as men very fat have few children (for, the whole nourishment being employed in the body, there remains no overplus to make seed), so these trees, spending all their sap in their own stock, flourish indeed and grow great; but as for fruit, some bear none at all, some very little, and that too slowly ripens; therefore it is no wonder that they will not nourish another’s fruit, when they are so very sparing to their own.
6.3. αὐτὸς δὲ Σώκλαρος ἔφη καὶ τὸν ταῦτα λέγοντα μὴ κακῶς προσεννοεῖν, ὅτι δεῖ τὸ δεχόμενον ἑτέραν φύσιν εὔτρεπτον εἶναι, ἵνα κρατηθὲν ἐξομοιωθῇ καὶ μεταβάλῃ τὴν ἐν ἑαυτῷ τροφὴν πρὸς τὸ ἐμφυτευόμενον. καὶ γὰρ τὴν γῆν προδιαλύομεν καὶ μαλάσσομεν, ἵνα κοπεῖσα μεταβάλῃ διʼ εὐπάθειαν καὶ ἅψηται τῶν ἐμφυτευομένων ἡ γὰρ ἀτενὴς καὶ σκληρὰ δυσμετάβλητος. ταῦτα δὲ τὰ δένδρα κοῦφα τοῖς ξύλοις ὄντα κρᾶσιν οὐ ποιεῖ διὰ τὸ μὴ κρατεῖσθαι μηδὲ μεταβάλλειν. ἔτι δʼ εἶπεν οὐκ ἄδηλον ὅτι δεῖ πρὸς τὸ ἐμφυτευόμενον χώρας λόγον ἔχειν τὸ δεξόμενον τὴν δὲ χώραν ἀεῖ θήλειαν ἔχειν καὶ γόνιμον· ὅθεν τὰ πολυκαρπότατα τῶν φυτῶν ἐκλεγόμενοι παραπηγνύουσιν, ὥσπερ γυναιξὶ πολυγαλακτούσαις ἕτερα βρέφη προσβάλλοντες. πεύκην δὲ καὶ κυπάριττον καὶ τὰ τοιαῦτα πάντα γλίσχρα καὶ ἀγεννῆ τοῖς καρποῖς ὁρῶμεν. ὥσπερ γὰρ οἱ πολυσαρκίᾳ κεχρημένοι καὶ ὄγκῳ ὡς ἐπὶ τὸ πλεῖστον ἄτεκνοι· τὴν γὰρ τροφὴν εἰς τὸ σῶμα καταναλίσκοντες οὐ ποιοῦσιν αὐτῆς περίττωμα σπερματικόν οὕτω τὰ τοιαῦτα δένδρα τῆς τροφῆς ἀπολαύοντα, πάσης εἰς αὐτὰ δαπανωμένης, εὐσωματεῖ τοῖς μεγέθεσι καὶ αὐξάνεται, καρπὸν δὲ τὰ μὲν οὐ φέρει τὰ δὲ φέρει μικρὸν καὶ συντελούμενον βραδέως· ὥστʼ οὐ δεῖ θαυμάζειν, εἰ μὴ φύεται τἀλλότριον, ἐν ᾧ κακῶς τρέφεται καὶ τὸ οἰκεῖον.
7.1. CHAEREMONIANUS the Trallian, when we were at a very noble fish dinner, pointing to a little, long, sharp-headed fish, said the echeneis (ship-stopper) was like that, for he had often seen it as he sailed in the Sicilian sea, and wondered at its strange force; for it stopped the ship when under full sail, till one of the seamen perceived it sticking to the outside of the ship, and took it off. Some laughed at Chaeremonianus for believing such an incredible and unlikely story. Others on this occasion talked very much of antipathies, and produced a thousand instances of such strange effects; for example, the sight of a ram quiets an enraged elephant; a viper lies stock-still, if touched with a beechen leaf; a wild bull grows tame, if bound with the twigs of a fig-tree; amber draws all light things to it, except basil and such as are dipped in oil; and a loadstone will not draw a piece of iron that is rubbed with garlic. Now all these, as to matter of fact, are very evident; but it is hard, if not altogether impossible, to find the cause.
7.1. Χαιρημονιανὸς ὁ Τραλλιανός, ἰχθυδίων ποτὲ παντοδαπῶν παρατεθέντων, ἓν ἐπιδείξας ἡμῖν ὀξὺ τῷ κεφαλίῳ καὶ πρόμηκες ἔλεγε τούτῳ προσεοικέναι τὴν ἐχενηίδα· θεάσασθαι γὰρ πλέων ἐν τῷ Σικελικῷ καὶ θαυμάσαι τὴν δύναμιν, οὐκ ὀλίγην βραδυτῆτα καὶ διατριβὴν παρὰ τὸν πλοῦν ἀπεργασαμένης· τῆς ἐχενηίδος, ἕως ὑπὸ τοῦ πρῳρέως ἑάλω προσεχομένη τῷ τοίχῳ τῆς νεὼς ἔξωθεν. ἦσαν μὲν οὖν οἱ καταγελῶντες τοῦ Χαιρημονιανοῦ ὡς πλάσμα μυθῶδες παραδεδεγμένου καὶ ἄπιστον, ἦσαν δὲ καὶ οἱ τὰς ἀντιπαθείας θρυλοῦντες, καὶ ἄλλα πολλὰ παρόντων ἦν ἀκούειν, ὅτι μαινόμενον ἐλέφαντα καταπαύει κριὸς ὀφθείς, ἔχιδναν δὲ φηγοῦ κλωνίον ἐὰν προσαγάγῃς καὶ θίγῃς, ἵστησιν· ἄγριος δὲ ταῦρος ἀτρεμεῖ καὶ πραΰνεται συκῇ προσδεθείς· τὸ δʼ ἤλεκτρον πάντα κινεῖ καὶ προσάγεται τὰ κοῦφα, πλὴν ὠκίμου καὶ τῶν ἐλαίῳ βρεχομένων· ἡ δὲ σιδηρῖτις λίθος οὐκ ἄγει τὸν σίδηρον, ἂν σκορόδῳ χρισθῇ. τούτων γὰρ ἐμφανῆ τὴν πεῖραν ἐχόντων, χαλεπὸν εἶναι τὴν αἰτίαν, εἰ μὴ καὶ παντελῶς ἀδύνατον, καταμαθεῖν.
7.2. Then said I: This is a mere shift and avoiding of the question, rather than a declaration of the cause; but if we please to consider, we shall find a great many accidents that are only consequents of the effect to be unjustly esteemed the causes of it; as for instance, if we should fancy that by the blossoming of the chaste-tree the fruit of the vine is ripened; because this is a common saying, “The chaste-tree blossoms, and the grapes grow ripe;” or that the little protuberances in the candle-snuff thicken the air and make it cloudy; or the hookedness of the nails is the cause and not an accident consequential to an internal ulcer. Therefore as those things mentioned are but consequents to the effect, though proceeding from one and the same cause, so one and the same cause stops the ship, and joins the echeneis to it; for the ship continuing dry, not yet made heavy by the moisture soaking into the wood, it is probable that it glides lightly, and as long as it is clean, easily cuts the waves; but when it is thoroughly soaked, when weeds, ooze, and filth stick upon its sides, the stroke of the ship is more obtuse and weak; and the water, coming upon this clammy matter, doth not so easily part from it; and this is the reason why they usually scrape the sides of their ships. Now it is likely that the echeneis in this case, sticking upon the clammy matter, is not thought an accidental consequent to this cause, but the very cause itself.
7.2. ἐγὼ δὲ τοῦτο μὲν ἔφην ἀπόδρασιν εἶναι τῆς ἐρωτήσεως μᾶλλον ἢ τῆς αἰτίας ἀπόδοσιν. σκοπῶμεν δʼ εἶπον ὅτι πολλὰ συμπτώματʼ ἐνόντα πάθεσιν αἰτιῶν λαμβάνει δόξαν οὐκ ὀρθῶς ὅμοιον ὡς εἴ τις οἴοιτο τῇ ἀνθήσει τοῦ ἄγνου πεπαίνεσθαι τὸν τῆς ἀμπέλου καρπόν, ὅτι δή, τοῦτο τὸ λεγόμενον, ἡ τʼ ἄγνος ἀνθεῖ χὠ βότρυς πεπαίνεται ἢ τοῖς ἐπὶ τῶν λύχνων φαινομένοις μύκησι συγχεῖσθαι καὶ συννεφεῖν τὸ περιέχον· ἢ τὴν γρυπότητα τῶν ὀνύχων αἴτιον ἀλλὰ μὴ συμβεβηκὸς εἶναι τοῦ περὶ σπλάγχνον ἕλκους. ὥσπερ οὖν τούτων ποσσις ἕκαστον ἐπακολούθημα τοῦ πάθους ἐστὶν ἐκ τῶν αὐτῶν γεννώμενον αἰτιῶν, οὕτως ἔφην ἐγὼ μίαν αἰτίαν εἶναι διʼ ἣν βραδέως τε πλεῖ καὶ προσάγεται τὴν ἐχενηίδα τὸ πλοῖον· ξηρᾶς μὲν γὰρ οὔσης καὶ μὴ σφόδρα βαρείας ὑγρότητι τῆς νεώς, εἰκὸς ὑπολισθάνουσαν ὑπὸ κουφότητος τῇ θαλάττῃ τὴν τρόπιν διαλαβεῖν τὸ κῦμα ξύλῳ καθαρῷ διαιρούμενον καὶ ἀφιστάμενον εὐπετῶς· ὅταν δὲ νοτερὰ σφόδρα καὶ διάβροχος οὖσα φυκία τε πολλὰ καὶ βρυώδεις ἐπιπάγους προσάγηται, τοῦ τε ξύλου τὸν τόμον ἀμβλύτερον ἴσχει τό τε κῦμα τῇ γλισχρότητι προσπῖπτον οὐ ῥᾳδίως ἀπολύεται. διὸ καὶ παραψήχουσι τοὺς τοίχους, τὰ, βρύα καὶ τὰ φυκία τῶν ξύλων ἀποκαθαίροντες, οἷς εἰκός ἐστι τὴν ἐχενηίδα προσισχομένην ὑπὸ τῆς γλισχρότητος αἴτιον τῆς βραδυτῆτος ἀλλʼ οὐκ ἐπακολούθημα τοῦ τὴν βραδυτῆτα ποιοῦντος αἰτίου νομισθῆναι.
8.1. SOME say the horses called λυκοσπάδες received that name from the fashion of their bridles (called λύκοι), that had prickles like the teeth on the wolf’s jaw; for being fiery and hard-mouthed, the riders used such to tame them. But my father, who seldom speaks but on good reason, and breeds excellent horses, said, those that were set upon by wolves when colts, if they escaped, grew swift and mettlesome, and were called λυκοσπάδες. Many agreeing to what he said, it began to be enquired why such an accident as that should make them more mettlesome and fierce; and many of the company thought that, from such an assault, fear and not courage was produced; and that thence growing fearful and apt to start at every thing, their motions became more quick and vigorous, as they are in wild beasts when entangled in a net. But, said I, it ought to be considered whether the contrary be not more probable; for the colts do not become more swift by escaping the assault of a wild beast, but they had never escaped unless they had been swift and mettlesome before. As Ulysses was not made wise by escaping from the Cyclops, but he escaped by being wise before.
8.1. ἵππους λυκοσπάδας οἱ μὲν ἀπὸ τῶν χαλινῶν τῶν λύκων ἔφασαν ὠνομάσθαι, διὰ τὸ θυμοειδὲς καὶ δυσκάθεκτον οὕτω σωφρονιζομένους· ὁ δὲ πατὴρ ἡμῶν ἣκιστα περὶ τὰς ἰσηγορίας αὐτοσχέδιος ὢν καὶ κεχρημένος ἀεὶ κρατιστεύουσιν ἵπποις ἔλεγε τοὺς ὑπὸ λύκων ἐπιχειρηθέντας ἐν πώλοις, ἄνπερ ἐκφύγωσιν, ἀγαθοὺς μὲν ἀποβαίνειν καὶ ποδώκεις, καλεῖσθαι δὲ λυκοσπάδας. ταῦτα δὲ πλειόνων αὐτῷ μαρτυρούντων, ἀπορίαν αἰτίας παρεῖχε, διʼ ἣν τὸ σύμπτωμα τοῦτο θυμικωτέρους καὶ γοργοτέρους ποιεῖ τοὺς ἵππους. καὶ ὁ μὲν πλεῖστος ἦν λόγος τῶν παρόντων, ὅτι φόβον τὸ πάθος οὐ θυμὸν ἐνεργάζεται τοῖς ἵπποις, καὶ γιγνόμενοι ψοφοδεεῖς καὶ πρὸς ἅπαν εὐπτόητοι τὰς ὁρμὰς ὀξυρρόπους καὶ ταχείας ἴσχουσιν, ὥσπερ τὰ λινόπληκτα τῶν θηρίων. ἐγὼ δὲ σκοπεῖν ἔφην χρῆναι, μὴ τοὐναντίον ἐστὶ τοῦ δοκοῦντος· οὐ γὰρ γίγνεσθαι δρομικωτέρους τοὺς πώλους, ὅταν ἐκφύγωσι τὰς βλάβας τῶν θηρίων ἐπιχειρηθέντες, ἀλλʼ οὐκ ἂν ἐκφυγεῖν, εἰ μὴ φύσει θυμικοὶ καὶ ταχεῖς ἦσαν οὔτε γὰρ τὸν Ὀδυσσέα γενέσθαι φρόνιμον ὑπεκδράντα τοῦ Κύκλωπος, ἀλλʼ, ὅτι τοιοῦτος ἦν, ὑπεκδρᾶναι.
9.1. AFTER the former discourse, mention was made of those sheep that wolves have bitten; for it is commonly said of them, that their flesh is very sweet, and their wool breeds lice. Our relation Patroclias seemed to be pretty happy in his reasoning upon the first part, saying, that the beast by biting it did mollify the flesh; for wolves’ spirits are so hot and fiery, that they soften and digest the hardest bones; and for the same reason things bitten by wolves rot sooner than others. But concerning the wool we could not agree, being not fully resolved whether it breeds those lice, or only opens a passage for them, separating the flesh by its fretting roughness or proper warmth; and it seemed that this power proceeded from the bite of the wolf, which alters even the very hair of the creature that it kills. And this some particular instances seem to confirm; for we know some huntsmen and cooks will kill a beast with one stroke, so that it never breathes after, whilst others repeat their blows, and scarce do it with a great deal of trouble. But (what is more strange) some, as they kill it, infuse such a quality that the flesh rots presently and cannot be kept sweet above a day; yet others that despatch it as soon find no such alteration, but the flesh will keep sweet a long while. And that by the manner of killing a great alteration is made even in the skins, nails, and hair of a beast, Homer seems to witness, when, speaking of a good hide, he says, “An ox’s hide that fell by violent blows;” for those that fell not by a disease or old age, but by a violent death, leave us tough and strong hides; but when they are bitten by wild beasts, their hoofs grow black, their hair falls, their skins putrefy and are good for nothing.
9.1. μετὰ τοῦτο περὶ τῶν λυκοβρώτων ἐζητεῖτο προβάτων, ἃ λέγεται τὸ μὲν κρέας γλυκύτατον παρέχειν τὸ δʼ ἔριον φθειροποιόν. οὐ φαύλως οὖν ἐδόκει Πατροκλέας ὁ γαμβρὸς ἐπιχειρεῖν περὶ τῆς γλυκύτητος, ὡς τοῦ θηρίου τῷ δήγματι τὴν σάρκα τακερὰν ποιοῦντος· καὶ γὰρ εἶναι τὸ πνεῦμα τοῦ λύκου περίθερμον οὕτω καὶ πυρῶδες, ὥστε τὰ σκληρότατα τῶν ὀστῶν ἐν τῇ κοιλίᾳ τήκειν καὶ καθυγραίνειν διὸ καὶ σήπεσθαι τὰ λυκόβρωτα τῶν ἄλλων τάχιον. περὶ δὲ τῶν ἐρίων διηποροῦμεν, μήποτʼ οὐ γεννᾷ τοὺς φθεῖρας ἀλλʼ ἐκκαλεῖται, τραχύτητός τινος ἀμυκτικῆς ἢ θερμότητος ἰδιότητι διακρίνοντα τὴν σάρκα· ταύτην δὲ τοῖς ἐρίοις τὴν δύναμιν ἐγγίγνεσθαι πρὸς τὸ τοῦ λύκου δῆγμα καὶ τὸ πνεῦμα, μεταβάλλοντος ἄχρι τῶν τριχῶν τοῦ σφαττομένου. καὶ συνεβάλλετο τῷ λόγῳ πίστιν ἡ ἱστορία τῶν γὰρ κυνηγῶν καὶ τῶν μαγείρων ἐπιστάμεθα τοὺς μὲν μιᾷ πληγῇ καταβάλλοντας, ὥστʼ ἀπνευστὶ τὰ πληγέντα κεῖσθαι, τοὺς δὲ πολλαῖς μόγις καὶ χαλεπῶς ἀναιροῦντας· ὃ δὲ τούτου θαυμασιώτερόν ἐστι, τοὺς μὲν τοιαύτην ἐνιέντας μετὰ τοῦ σιδήρου τῷ τιτρωσκομένῳ δύναμιν, ὥστε ταχὺ σήπεσθαι καὶ μηδὲ πρὸς μίαν ἡμέραν ἀντέχειν, τοὺς δʼ ἀποκτείνοντας μὲν οὐ βράδιον ἐκείνων, οὐδὲν δὲ τοιοῦτο γιγνόμενον περὶ τὴν σάρκα τῶν σφαγέντων ἀλλʼ ἐπὶ χρόνον διαμένουσαν. ὅτι δʼ αἱ κατὰ τὰς σφαγὰς καὶ τοὺς θανάτους τῶν ζῴων μεταβολαὶ μέχρι δερμάτων καὶ τριχῶν καὶ ὀνύχων διατείνουσιν, ἀποδηλοῦν εἴωθε τῷ λέγειν καὶ Ὅμηρος ἐπὶ τῶν δερμάτων καὶ τῶν ἱμάντων, ὅτι φησὶν ἱμὰς βοὸς ἶφι κταμένοιο· τῶν γὰρ μὴ νόσῳ μηδὲ γήρᾳ διαλυομένων ἀλλʼ ὑπὸ σφαγῆς εὔτονον τὸ δέρμα καὶ στιφρὸν γίγνεσθαι· τὰ δʼ ὑπὸ θηρίων δηχθέντα καὶ τοὺς ὄνυχας μελαίνεσθαι καὶ τριχορροεῖν καὶ τοῖς δέρμασι φλιδᾶν καὶ ῥακοῦσθαι.
10.1. WHEN I was chief magistrate, most of the suppers consisted of distinct messes, where every particular guest had his portion of the sacrifice allowed him. Some were wonderfully well pleased with this order; others blamed it as unsociable and ungenteel, and were of the opinion that, as soon as I was out of my office, the manner of entertainments ought to be reformed; for, says Hagias, we invite one another not barely to eat and drink, but to eat and drink together. Now this division into messes takes away all society, makes many suppers, and many eaters, but no one sups with another; but every man takes his pound of beef, as from the market, sets it before himself, and falls on. And is it not the same thing to provide a different cup and different table for every guest (as the Demophontidae treated Orestes), as now to set each man his loaf of bread and mess of meat, and feed him, as it were, out of his own proper manger? Only, it is true, we are not (as those that treated Orestes were) obliged to be silent and not discourse. Besides, to show that all the guests should have a share in every thing, we may draw an argument from hence;—the same discourse is common to us all, the same songstress sings, the same musician plays to all. So, when the same cup is set in the midst, not appropriated to any, it is a large spring of good fellowship, and each man may take as much as his appetite requires; not like this most unjust distribution of bread and meat, which prides itself forsooth in being equal to all, though unequal, stomachs; for the same portion to a man of a small appetite is too much; to one of a greater, too little. And, sir, as he that administers the very same dose of physic to all sorts of patients must be very ridiculous; so likewise must that entertainer who, inviting a great many guests that can neither eat nor drink alike, sets before every one an equal mess, and measures what is just and fit by an arithmetical not geometrical proportion. When we go to a shop to buy, we all use, it is true, one and the same public measure; but to an entertainment each man brings his own belly, which is satisfied with a portion, not because it is equal to that which others have, but because it is sufficient for itself. Those entertainments where every one had his single mess Homer mentions amongst soldiers and in the camp, which we ought not to bring into fashion amongst us; but we should rather imitate the good friendship of the ancients, who, to show what reverence they had for all kinds of societies, not only honored those that lived with them or under the same roof, but also those that drank out of the same cup or ate out of same dish. Let us never mind Homer’s entertainments; they were good for nothing but to starve a man, and the makers of them were kings, more stingy and observant than the Italian cooks; insomuch that in the midst of a battle, whilst they were at handy-blows with their enemies, they could exactly reckon up how many glasses each man drank at his table. Those that Pindar describes are much better, “Where heroes mixed sat round the noble board,” because they maintained society and good fellowship; for the latter truly mixed and joined friends, but this modern custom divides and asperses them as persons who, though seemingly very good friends, cannot so much as eat with one another out of the same dish.
10.1. ὅτε τὴν ἐπώνυμον ἀρχὴν ἦρχον οἴκοι, τὰ πλεῖστα τῶν δείπνων δαῖτες ἦσαν, ἐν ταῖς θυσίαις ἑκάστῳ μερίδος ἀποκληρουμένης· ὅ τισι μὲν ἤρεσκε θαυμαστῶς, οἱ δʼ ὡς ἀκοινώνητον καὶ ἀνελεύθερον ρο ψέγοντες ᾤοντο δεῖν ἅμα τῷ καταθέσθαι τὸν στέφανον ἐπὶ τὴν συνήθη δίαιταν αὖθις μεθαρμόσασθαι τὰς τραπέζας;. οὐ γὰρ τοῦ φαγεῖν ὁ Ἁγίας ἔφη χάριν οὐδὲ τοῦ πιεῖν, ἀλλὰ τοῦ συμπιεῖν καὶ συμφαγεῖν ὡς ἐγᾦμαι καλοῦμεν ἀλλήλους, ἡ δʼ εἰς μερίδας αὕτη κρεωδαισία τὴν κοινωνίαν ἀναιροῦσα, πολλὰ δεῖπνα ποιεῖ καὶ πολλοὺς δειπνοῦντας, οὐδένα δὲ σύνδειπνον οὐδενός, ὅταν ὥσπερ ἀπὸ κρεοπωλικῆς; τραπέζης σταθμῷ λαβὼν ἕκαστος μοῖραν ἑαυτῷ πρόθηται. καίτοι τίνʼ ἔχει διαφορὰν ἢ κύλικα καταθέντα τῶν κεκλημένων ἑκάστῳ καὶ χοῦν, ἐμπλησάμενον οἴνου, καὶ τράπεζαν ἰδίαν ὥσπερ οἱ Δημοφωντίδαι τῷ Ὀρέστῃ λέγονται, πίνειν κελεῦσαι μὴ προσέχοντα τοῖς ἄλλοις· ἢ τοῦθʼ ὅπερ νῦν γίγνεται, κρέας προθέμενον καὶ ἄρτον, ὥσπερ ἐκ φάτνης ἰδίας ἕκαστον εὐωχεῖσθαι, πλὴν ὅτι μὴ πρόσκειται σιωπῆς ἡμῖν ἀνάγκη, καθάπερ τοῖς τὸν Ὀρέστην ξενίζουσιν; ἀλλὰ καὶ τοῦτʼ ἴσως αὐτὸ πρὸς τὴν ἁπάντων κοινωνίαν ἐκκαλεῖται τοὺς συνόντας, ὅτι καὶ λόγῳ κοινῷ πρὸς ἀλλήλους χρώμεθα καὶ ᾠδῇ, ψαλτρίας τε τερπούσης; καὶ αὐλητρίδος ὁμοίως μετέχομεν· καὶ ὁ κρατὴρ οὗτος ὅρον οὐκ ἔχων ἐν μέσῳ πρόκειται, πηγὴ φιλοφροσύνης ἄφθονος καὶ μέτρον ἔχουσα τῆς ἀπολαύσεως τὴν ὄρεξιν οὐχ ὥσπερ ἡ τοῦ κρέως καὶ τοῦ ἄρτου μερὶς ἀδικωτάτη μέτρῳ καλλωπίζεται τῷ ἴσῳ πρὸς ἀνίσους· τὸ γὰρ αὐτὸ τῷ μικροῦ δεομένῳ πλέον ἐστὶ τῷ δὲ μείζονος ἔλαττον. ὥσπερ οὖν, ὦ ἑταῖρʼ, ὁ κάμνουσι πολλοῖς ἴσα φάρμακα μέτροις ἀκριβέσι καὶ σταθμοῖς διανέμων παγγέλοιος, οὕτω τοιοῦτος ἑστιάτωρ οἷος ἀνθρώπους οὔτε διψῶντας ὡσαύτως οὔτε πεινῶντας εἰς ταὐτὸ συναγαγὼν ἀπὸ τῶν ἴσων θεραπεύειν ἅπαντας, ἀριθμητικῶς οὐ γεωμετρικῶς ὁρίζων τὸ δίκαιον καὶ μέτριον. εἰς καπήλου μὲν οὖν φοιτῶμεν ἑνὶ χρώμενοι μέτρῳ τῷ δημοσίῳ πάντες· ἐπὶ δεῖπνον δʼ ἕκαστος ἰδίαν ἥκει γαστέρα κομίζων, ἣν οὐ τὸ ἴσον ἀλλὰ τὸ ἀρκοῦν ἐμπίπλησι. τὰς δʼ Ὁμηρικὰς ἐκείνας δαῖτας οὐ χρὴ μεταφέρειν ἐκ τῶν στρατιωτικῶν καὶ παρεμβολικῶν ἐνταῦθα δείπνων, ἀλλὰ μᾶλλον τὴν τῶν παλαιῶν φιλανθρωπίαν ζηλοῦν, οὐ μόνον ὁμεστίους οὐδʼ ὁμωροφίους ἀλλὰ καὶ ὁμοχοίνικας καὶ ὁμοσίτους τῷ πᾶσαν σέβεσθαι κοινωνίαν ἐν τιμῇ τιθεμένους. τὰ μὲν οὖν Ὁμήρου δεῖπνα χαίρειν ἐῶμεν ὑπολιμώδη γάρ ἐστι καὶ διψαλέα καὶ τοὺς ἑστιάρχας βασιλεῖς ἔχοντα τῶν Ἰταλικῶν δεινοτέρους καπήλων ὥστε παρὰ τὰς μάχας, ἐν χερσὶ τῶν πολεμίων ὄντων, ἀπομνημονεύειν ἀκριβῶς, πόσον ἕκαστος τῶν δεδειπνηκότων παρʼ αὐτοῖς πέπωκε. τὰ δὲ Πινδαρικὰ βελτίω δήπουθεν, ἐν οἷς ἥρωες αἰδοίαν ἐμίγνυντʼ ἀμφὶ τράπεζαν θαμά τῷ κοινωνεῖν ἁπάντων ἀλλήλοις. ἐκεῖνο γὰρ ἦν οἷον ἀνάμιξις καὶ σύγκρασις ἀληθῶς, τοῦτο δὲ διαίρεσις καὶ διαβολὴ τῶν φιλτάτων εἶναι δοκούντων, ὡς μηδʼ ὄψου κοινωνεῖν δυναμένων.
10.2. To this polite discourse of Hagias they urged me to reply. And I said: Hagias, it is true, hath reason to be troubled at this unusual disappointment, because having so great a belly (for he was an excellent trencher-man) he had no larger mess than others; for in a fish eaten in common, Democritus says, there are no bones. But that very thing is especially apt to bring us a share beyond our own proper allowance. For it is equality, as the old woman in Euripides hath it, “That fastens towns to towns, and friends to friends;” and entertainments chiefly stand in need of this. The necessity is from nature as well as custom, and is not lately introduced or founded only on opinion. For when the same dish lies in common before all, the man that is slow and eats little must be offended at the other that is too quick for him, as a slow ship at the swift sailer. Besides, snatching, contention, shoving, and the like, are not, in my mind, neighborly beginnings of mirth and jollity; but they are absurd, doggish, and often end in anger or reproaches, not only against one another, but also against the entertainer himself or the carvers of the feast. But as long as Moera and Lachesis (division and distribution) kept an equality in feasts, nothing uncivil or disorderly appeared, and they called the feasts δαῖτες, distributions, the entertained δαιτυμόνες, and the carvers δαιτροί, distributers, from dividing and distributing to every man his proper mess. The Lacedaemonians had officers called distributers of the flesh, no mean men, but the chief of the city; for Lysander himself by King Agesilaus was constituted one of these in Asia. But when luxury crept into our feasts, distributing was thrown out; for I suppose they had not leisure to divide these numerous tarts, cheese-cakes, pies, and other delicate varieties; but, surprised with the pleasantness of the taste and tired with the variety, they left off cutting it into portions, and left all in common. This is confirmed from the present practice; for in our religious or public feasts, where the food is simple and inartificial, each man hath his mess assigned him; so that he that endeavors to retrieve the ancient custom will likewise recover thrift and almost lost frugality again. But, you object, where only property is, community is lost. True indeed, where equality is not; for not the possession of what is proper and our own, but the taking away of another’s and coveting that which is common, is the cause of all injury and contention; and the laws, restraining and confining these within the bounds of propriety, receive their name from their office, being a power distributing equality to every one in order to the common good. Thus every one is not to be honored by the entertainer with the garland or the chiefest place; but if any one brings with him his sweet heart or a minstrel-wench, they must be common to him and his friends, that all things may be huddled together in one mass, as Anaxagoras would have it. Now if propriety in these things doth not in the least hinder but that things of greater moment, and the only considerable, as discourse and civility, may be still common, let us leave off disgracing distributions or the lot, the son of Fortune (as Euripides hath it), which hath no respect either to riches or honor, but which in its inconsiderate wheel now and then raiseth up the humble and the poor, and makes him master of himself, and, by accustoming the great and rich to endure and not be offended at equality, pleasingly instructs.
10.2. ἐπὶ τούτοις εὐδοκιμήσαντι τῷ Ἁγίᾳ παρώξυνάν μʼ ἐπιθέσθαι. ἔλεγον οὖν οὐ ξένον τι πεπονθέναι πάθος Ἁγίαν, εἰ τὴν ἴσην μερίδα λαμβάνων δυσκολαίνει, γαστέρα φορῶν τηλικαύτην καὶ γὰρ αὐτὸς εἶναι τῶν ἀδδηφαγίᾳ χαιρόντων ἐν γάρ ξυνῷ ἰχθύι ἄκανθαι οὐκ ἔνεισιν ὥς φησιν ὁ Δημόκριτος. ἀλλὰ τοῦτʼ αὐτό ἔφην καὶ μάλιστα τὴν μοῖραν ὑπὲρ εἱμαρμένην ἡμῖν ἐπήγαγεν. ἰσότητος γάρ, ἣν πόλεις τε πόλεσι συμμάχοις τε συμμάχους ἡ Εὐριπίδειος γραῦς φησι συνδεῖν, οὐδὲν οὕτως ὡς ἡ περὶ τράπεζαν κοινωνία δεῖται, φύσει κοὐ νόμῳ καὶ ἀναγκαίαν οὐ καινὴν οὐδʼ ἐπείσακτον ὑπὸ δόξης ἔχουσα χρείαν· τῷ πλέονα δʼ ἐκ τῶν κοινῶν ἐσθίοντι πολέμιον καθίσταται τὸ καθυστεροῦν καὶ ἀπολειπόμενον, ὥσπερ ἐν ῥοθίῳ ταχυναυτούσης τριήρους. οὐ γὰρ φιλικὸν οὐδὲ συμποτικὸν οἶμαι προοίμιον εὐωχίας ὑφόρασις καὶ ἁρπασμὸς καὶ χειρῶν ἅμιλλα καὶ διαγκωνισμός, ἀλλʼ ἄτοπα καὶ κυνικὰ καὶ τελευτῶντα πολλάκις εἰς λοιδορίας καὶ ὀργὰς οὐ κατʼ ἀλλήλων μόνον ἀλλὰ καὶ κατὰ τῶν τραπεζοκόμων καὶ κατὰ τῶν ἑστιώντων. ὅσον δὲ χρόνον ἡ Μοῖρα καὶ ἡ Λάχεσις ἰσότητι τὴν περὶ τὰ δεῖπνα καὶ συμπόσια κοινωνίαν ἐβράβευον, οὐθὲν ἰδεῖν ἄκοσμον ἦν οὐδʼ ἀνελεύθερον ἀλλὰ καὶ τὰ δεῖπνα δαῖτας ἐκάλουν καὶ τοὺς ἑστιωμένους δαιτυμόναςδαιτροὺς δὲ τοὺς τραπεζοκόμους ἀπὸ τοῦ διαιρεῖν καὶ διανέμειν. Λακεδαιμόνιοι δὲ κρεοδαίτας εἶχον οὐ τοὺς τυχόντας ἀλλὰ τοὺς πρώτους ἄνδρας, ὥστε καὶ Λύσανδρον ὑπʼ Ἀγησιλάου τοῦ βασιλέως ἐν Ἀσίᾳ κρεοδαίτην ἀποδειχθῆναι. τότʼ οὖν αἱ νεμήσεις ἐξέπεσον, ὅτʼ ἐπεισῆλθον αἱ πολυτέλειαι τοῖς δείπνοις· οὐ γὰρ ἦν οἶμαι πέμματα καὶ κανδύλους καὶ καρυκείας ἄλλας τε παντοδαπὰς ὑποτριμμάτων καὶ ὄψων παραθέσεις διαιρεῖν, ἀλλʼ ἐξηττώμενοι τῆς περὶ ταῦτα λιχνείας καὶ ἡδυπαθείας προήκαντο τὴν ἰσομοιρίαν. τεκμήριον δὲ τοῦ λόγου καὶ νῦν ἔτι τὰς θυσίας καὶ τὰ δημόσια δεῖπνα πρὸς μερίδα γίγνεσθαι διὰ τὴν ἀφέλειαν καὶ καθαριότητα τῆς διαίτης· ὥσθʼ ὁ τὴν νέμησιν ἀναλαμβάνων ἅμα συνανασῴζει τὴν εὐτέλειαν. ἀλλʼ ὅπου τὸ ἴδιον ἔστιν, ἀπόλλυται τὸ κοινόν; ὅπου μὲν οὖν μὴ ἴσον ἔστιν· οὐ γὰρ οἰκείου κτῆσις ἀλλʼ ἀφαίρεσις ἀλλοτρίου καὶ πλεονεξία περὶ τὸ κοινὸν ἀδικίας; ἦρξε καὶ διαφορᾶς, ἣν ὅρῳ καὶ μέτρῳ τοῦ ἰδίου καταπαύοντες οἱ νόμοι τῆς ἴσα νεμούσης εἰς; τὸ κοινὸν ἀρχῆς καὶ δυνάμεως ἐπώνυμοι γεγόνασιν. ἐπεὶ μηδὲ στέφανον ἀξίου διανέμειν ἡμῶν ἑκάστῳ τὸν ἑστιῶντα μηδὲ κλισίας καὶ χώρας· ἀλλὰ κἂν ἐρωμένην τις ἢ ψάλτριαν ἥκῃ κομίζων, κοινὰ τὰ φίλων, ἵνα τό ὁμοῦ πάντα χρήματα γίγνηται κατὰ τὸν Ἀναξαγόραν. εἰ δʼ οὐδὲν ἡ τούτων ἰδίωσις ἐπιταράττει τὴν κοινωνίαν τῷ τὰ μέγιστα καὶ πλείστης ἄξια σπουδῆς εἶναι κοινά, λόγους, προπόσεις, φιλοφροσύνας, παυσώμεθα τὰς Μοίρας ἀτιμάζοντες; καὶ τὸν τῆς τύχης παῖδα κλῆρονʼ ὡς Εὐριπίδης φησίν, ὃς οὔτε πλούτῳ νέμων οὔτε δόξῃ τὸ πρωτεῖον, ἀλλʼ ὅπως ἔτυχεν ἄλλως ἄλλοτε συμφερόμενος τὸν μὲν πένητα καὶ ταπεινὸν ἐπιγαυροῖ καὶ συνεξαίρει γευόμενόν τινος αὐτονομίας, τὸν δὲ πλούσιον καὶ μέγαν ἐθίζων ἰσότητι μὴ δυσκολαίνειν ἀλύπως σωφρονίζει.