Delphi Complete Works of Dio Chrysostom
Page 87
DOMESTIC AFFAIRS
[1] We shall begin with that which especially benefits a household; and that would be reproof of slander, for slander is the most painful of all evils and the most insidious.
[2] Therefore one ought to act the master with moderation and permit any who so desire to relax at times. For intervals of relaxation are preparatory for labours — both bow and lyre and men as well are at their best through relaxation.
[3] But wifely piety is love of husband.
[4] But laughter which is continuous and boisterous is worse than anger; therefore it abounds especially among courtesans and the more foolish of children. As for myself, I hold that a face is adorned by tears more than by laughter. For with tears as a rule there is associated some profitable lesson, but with laughter licence. Moreover, by tears no one gives encouragement to a licentious person, whereas by laughter one fosters his expectations.
[5] For great humiliation is the engendering of self-control.
[6] For while the begetting of offspring is an act of necessity, their rearing is an act of love.
MISCELLANEOUS
[1] Surely it is shocking to importune the gods and yet be unwilling ourselves to do the things which by the gods’ decree are in our power.
[2] Expectation of dangers exempts from dangers him who expects them, since his affairs are made secure beforehand by reason of his anticipation of the difficulties.
[3] For though wickedness, when incipient, might possibly be checked by repression, when chronic and established as a thing to which we have grown accustomed, it cannot, they say, be checked through penalties.
LETTERS
Five letters included by Hercher in his Epistolographi Graeci, page 259, have been associated with the name of Dio. Their contents afford no sure clue as to authorship, but there seems to be no good reason for refusing to attribute them to Dio. The Rufus to whom the first two are addressed may have been the Musonius Rufus who was the only philosopher at Rome to escape the wrath of Vespasian in the expulsions of A.D. 71. In a writing no longer extant, πρὸς Μουσώνιον, Dio seems to have made him the recipient of a violent attack upon the philosophers of that day, but if the unstinted recommendation of an unnamed philosopher bestowed by Dio in his Rhodian Discourse (§ 122) refers to Musonius, as is generally believed, Dio clearly either had never borne him any malice or else had repented of it. It may very well be that friendship for Musonius was at least partially responsible for Dio’s conversion to philosophy. As for the identity of the persons to whom the other letters are addressed, it seems idle to speculate, since neither the letters themselves nor any external evidence affords a clue.
1. TO RUFUS
The bearer of the letter I introduce to you as a man who, though in trouble because of an adversary’s contentiousness, does not himself wish to make trouble for his friends. Moreover, in all other respects as well he is the kind of man you would approve — moderate and reasonable; as for his birth and social standing, I think you need not even inquire, for he has those requisites to commend him also.
2. TO RUFUS
You already are acquainted with my good friend Herennius, though not yet sufficiently, not to the extent that I desire. In fact, I could not even now, perhaps, tell all his attributes. This much, however, it is fitting that I myself should testify: not only has he been a friend of mine for some time, but also he has stood the test of time. Besides, though he had been a devoted student of the art of public speaking previously, now he has actually surpassed himself. For in truth he is an excellent orator, but he might become still better through association with you and through your guidance. But though you do many favours in many matters, you would favour me especially if you would consider Herennius, too, a friend of yours.
3. TO EUSEBIUS
I fancy that I am beholding your very presence when I read the letters you send me, and so if you were to write me more often, I should be least vexed at your absence.
4. TO THE SAME
The misfortunes which have befallen Dracontius are, to be sure, painful and evil in the extreme, as every one would admit, and yet they are such as mankind is subject to and as have ere now befallen many. Wherefore he must be steadfast in those tribulations and endure them with set purpose. For even if conditions should be otherwise, even if he should be exceedingly overcome by his experience, he must maintain a correct view regarding the facts, lest he be thought to have come through his misfortunes most nobly and yet not be most nobly minded regarding the living.
5. TO SABINIANUS
Not because of reluctance to write or because of any disdain have I hitherto kept silence. And I would agree with you that I am the wickedest of mortals if, after having cultivated eloquence as an art, I refused to write a letter and, instead, neglected a friend with whom I had joined in song and dance in honour of the Muses and with whom I had been initiated into all the religious rites of greatest sanctity among the Greeks.
The Greek Texts
Palatine Hill, Rome — Dio went to Rome during Vespasian’s reign (AD 69-79), where he was married and had a child. However, he became a critic of the Emperor Domitian, who banished him from the city.
LIST OF GREEK TEXTS
In this section of the eBook, readers can view the original Greek texts of Dio’s Discourses. You may wish to Bookmark this page for future reference.
CONTENTS
THE FIRST DISCOURSE ON KINGSHIP
THE SECOND DISCOURSE ON KINGSHIP
THE THIRD DISCOURSE ON KINGSHIP
THE FOURTH DISCOURSE ON KINGSHIP
THE FIFTH DISCOURSE: A LIBYAN MYTH
THE SIXTH DISCOURSE: DIOGENES, OR ON TYRANNY
THE SEVENTH OR EUBOEAN DISCOURSE
THE EIGHTH DISCOURSE, ON VIRTUE
THE NINTH OR ISTHMIAN DISCOURSE
THE TENTH DISCOURSE: DIOGENES OR ON SERVANTS
THE ELEVENTH DISCOURSE MAINTAINING THAT TROY WAS NOT CAPTURED
THE TWELFTH OR OLYMPIC DISCOURSE: OR, ON MAN’S FIRST CONCEPTION OF GOD
THE THIRTEENTH DISCOURSE: IN ATHENS, ABOUT HIS BANISHMENT
THE FOURTEENTH DISCOURSE: ON SLAVERY AND FREEDOM I
THE FIFTEENTH DISCOURSE: ON SLAVERY AND FREEDOM II
THE SIXTEENTH DISCOURSE: ON PAIN AND DISTRESS OF SPIRIT
THE SEVENTEENTH DISCOURSE: ON COVETOUSNESS
THE EIGHTEENTH DISCOURSE: ON TRAINING FOR PUBLIC SPEAKING
THE NINETEENTH DISCOURSE: ON THE AUTHOR’S FONDNESS FOR LISTENING TO MUSIC, THE DRAMA, AND ORATORY
THE TWENTIETH DISCOURSE: ON RETIREMENT
THE TWENTY-FIRST DISCOURSE: ON BEAUTY
THE TWENTY-SECOND DISCOURSE: CONCERNING PEACE AND WAR
THE TWENTY-THIRD DISCOURSE: THAT THE WISE MAN IS FORTUNATE AND HAPPY
THE TWENTY-FOURTH DISCOURSE: ON HAPPINESS
THE TWENTY-FIFTH DISCOURSE: ON THE GUIDING (OR GUARDIAN) SPIRIT
THE TWENTY-SIXTH DISCOURSE: ON DELIBERATION
THE TWENTY-SEVENTH DISCOURSE: A SHORT TALK ON WHAT TAKES PLACE AT A SYMPOSIUM
THE TWENTY-EIGHTH DISCOURSE: MELANCOMAS II
THE TWENTY-NINTH DISCOURSE: MELANCOMAS I
THE THIRTIETH DISCOURSE: CHARIDEMUS
THE THIRTY-FIRST DISCOURSE: THE RHODIAN ORATION
THE THIRTY-SECOND DISCOURSE: TO THE PEOPLE OF ALEXANDRIA
THE THIRTY-THIRD, OR FIRST TARSIC, DISCOURSE
THE THIRTY-FOURTH, OR SECOND TARSIC, DISCOURSE
THE THIRTY-FIFTH DISCOURSE, DELIVERED IN CELAENAE IN PHRYGIA
THE THIRTY-SIXTH, OR BORYSTHENITIC, DISCOURSE WHICH DIO DELIVERED IN HIS NATIVE LAND
THE THIRTY-SEVENTH DISCOURSE: THE CORINTHIAN ORATION
THE THIRTY-EIGHTH DISCOURSE: TO THE NICOMEDIANS ON CONCORD WITH THE NICAEANS
THE THIRTY-NINTH DISCOURSE: ON CONCORD IN NICAEA UPON THE CESSATION OF CIVIL STRIFE
THE FORTIETH DISCOURSE: DELIVERED IN HIS NATIVE CITY ON CONCORD WITH THE APAMEIANS
THE FORTY-FIRST DISCOURSE: TO THE APAMEIANS ON CONCORD
; THE FORTY-SECOND DISCOURSE: AN ADDRESS IN HIS NATIVE CITY
THE FORTY-THIRD DISCOURSE: A POLITICAL ADDRESS IN HIS NATIVE CITY
THE FORTY-FOURTH DISCOURSE: AN ADDRESS OF FRIENDSHIP FOR HIS NATIVE LAND ON ITS PROPOSING HONOURS FOR HIM
THE FORTY-FIFTH DISCOURSE: IN DEFENCE OF HIS RELATIONS WITH HIS NATIVE CITY
THE FORTY-SIXTH DISCOURSE: DELIVERED IN HIS NATIVE CITY PRIOR TO HIS PHILOSOPHICAL CAREER
THE FORTY-SEVENTH DISCOURSE: A SPEECH IN THE PUBLIC ASSEMBLY AT PRUSA
THE FORTY-EIGHTH DISCOURSE: A POLITICAL ADDRESS IN ASSEMBLY
THE FORTY-NINTH DISCOURSE: A REFUSAL OF THE OFFICE OF ARCHON DELIVERED BEFORE THE COUNCIL
THE FIFTIETH DISCOURSE: REGARDING HIS PAST RECORD, SPOKEN BEFORE THE COUNCIL
THE FIFTY-FIRST DISCOURSE: IN REPLY TO DIODORUS
THE FIFTY-SECOND DISCOURSE: ON AESCHYLUS AND SOPHOCLES AND EURIPIDES OR THE BOW OF PHILOCTETES
THE FIFTY-THIRD DISCOURSE: ON HOMER
THE FIFTY-FOURTH DISCOURSE: ON SOCRATES
THE FIFTY-FIFTH DISCOURSE: ON HOMER AND SOCRATES
THE FIFTY-SIXTH DISCOURSE: AGAMEMNON OR ON KINGSHIP
THE FIFTY-SEVENTH DISCOURSE: NESTOR
THE FIFTY-EIGHTH DISCOURSE: ACHILLES
THE FIFTY-NINTH DISCOURSE: PHILOCTETES
THE SIXTIETH DISCOURSE: NESSUS OR DEÏANEIRA
THE SIXTY-FIRST DISCOURSE: CHRYSEÏS
THE SIXTY-SECOND DISCOURSE: ON KINGSHIP AND TYRANNY
THE SIXTY-THIRD DISCOURSE: ON FORTUNE (I)
THE SIXTY-FOURTH DISCOURSE: ON FORTUNE (II)
THE SIXTY-FIFTH DISCOURSE: ON FORTUNE (III)
THE SIXTY-SIXTH DISCOURSE: ON REPUTATION
THE SIXTY-SEVENTH DISCOURSE: ON POPULAR OPINION
THE SIXTY-EIGHTH DISCOURSE: ON OPINION
THE SIXTY-NINTH DISCOURSE: ON VIRTUE
THE SEVENTIETH DISCOURSE: ON PHILOSOPHY
THE SEVENTY-FIRST DISCOURSE: ON THE PHILOSOPHER
THE SEVENTY-SECOND DISCOURSE: ON PERSONAL APPEARANCE
THE SEVENTY-THIRD DISCOURSE: ON TRUST
THE SEVENTY-FOURTH DISCOURSE: ON DISTRUST
THE SEVENTY-FIFTH DISCOURSE: ON LAW
THE SEVENTY-SIXTH DISCOURSE: ON CUSTOM
THE SEVENTY-SEVENTH/EIGHTH DISCOURSE: ON ENVY
THE SEVENTY-NINTH DISCOURSE: ON WEALTH
THE EIGHTIETH DISCOURSE: ON FREEDOM
Source text: Dionis Prusaensis quem vocant Chrysostomum quae exstant omnia, Vols I and II. Dio Chrysostom. J. de Arnim. Weidmann. Berlin. 1893. With thanks to the Pegasus Digital Library.
THE FIRST DISCOURSE ON KINGSHIP
περὶ ΒΑΣΙΛΕΙΑΣ α.
φασί ποτε Ἀλεξἀνδρῳ τῷ βασιλεῖ τὸν αὐλητὴν Τιμόθεον τὸ πρῶτον ἐπιδεικνύμενον αὐλῆσαι κατὰ τὸν ἐκείνου τρόπον μάλα ἐμπείρως καὶ μουσικῶς, οὐ μαλακὸν αὔλημα οὐδὲ ἀναβεβλημένον οὐδὲ τῶν πρὸς ἄνεσιν καὶ ῥᾳθυμίαν ἀγόντων, ἀλλ᾽ αὐτὸν οἶμαι τὸν ὄρθιον τὸν τῆς Ἀθηνᾶς ἐπικαλούμενον νόμον. [2] καὶ τὸν Ἀλέξανδρον εὐθὺς ἀναπηδῆσαι πρὸς τὰ ὅπλα τοῖς ἐνθέοις ὁμοίως: οὕτω σφόδρα ἐπαρθῆναι αὐτὸν ὑπὸ τοῦ μέλους τῆς μουσικῆς καὶ τοῦ ῥυθμοῦ τῆς αὐλήσεως. τὸ δὲ τούτου αἴτιον οὐχ οὕτως ἡ τῆς μουσικῆς δύναμις ὡς ἡ τοῦ βασιλέως διάνοια σύντονος οὖσα καὶ θυμοειδής: [3] ἐπεὶ Σαρδανάπαλλον οὐκ ἄν ποτε ἤγειρεν ἐκ τοῦ θαλάμου καὶ παρὰ τῶν γυναικῶν οὐχ ὅπως Τιμόθεος ἤ ἄλλος τις τῶν νεωτέρων, ἀλλ᾽ οὐδὲ Μαρσύας αὐτὸς ἤ Ὄλυμπος: δοκεῖ δ᾽ ἔμοιγε μηδὲ τῆς Ἀθηνᾶς, εἰ δυνατὸν, διεξιούσης τὸν αὑτῆς νόμον ἅψασθαί ποτ᾽ ἄν ὅπλων ἐκεῖνος, πολὺ δ᾽ ἂν πρότερον ὀρχήσασθαι ἀναστὰς ἢ φυγεῖν: οὕτως ἀθλίως εἶχεν ὑπὸ ἐξουσίας καὶ τρυφῆς. [4] οὐκοῦν καὶ ἡμᾶς εἰκός ἐστι μὴ χείρους ἀνδρὸς αὐλητοῦ γενέσθαι περὶ τὸ ἡμέτερον ἔργον, μηδὲ ἧττον ἀνδρείους καὶ μεγαλόφρονας εὑρεῖν λόγους τῶν ἐκείνου κρουμάτων, [5] ἔτι δὲ μὴ ἕνα τρόπον ἡρμοσμένους, ἀλλὰ τοὺς αὐτοὺς σφοδρούς τε καὶ πρᾴους καὶ πολεμικοὺς ἅμα καὶ εἰρηνικοὺς καὶ νομίμους καὶ τῷ ὄντι βασιλικούς, ἅτε οἶμαι πρὸς ἀνδρεῖον βουλόμενον εἶναι καὶ νόμιμον ἡγεμόνα, πολλοῦ μὲν δεόμενον θάρσους, πολλῆς δὲ καὶ ἐπιεικείας. [6] ὁ γοῦν Τιμόθεος, εἰ καθάπερ πολεμικόν τινα διελθεῖν ᾔδει νόμον, οὕτως ἠπίστατο αὔλημα δικαίαν καὶ φρόνιμον καὶ σώφρονα τὴν ψυχὴν καὶ φιλάνθρωπον δυνάμενον παρασχεῖν, [p. 2] μὴ πρὸς ὅπλα ὁρμῶσαν μόνον, ἀλλὰ ἐπί τε εἰρήνην καὶ ὁμόνοιαν καὶ θεῶν τιμὰς καὶ ἀνθρώπων ἐπιμέλειαν, τοῦ παντὸς ἂν ἦν ἄξιος Ἀλεξάνδρῳ παρεῖναί τε καὶ ἐπαυλεῖν, οὐ θύοντι μόνον, [7] ἀλλὰ καὶ ἄλλως, ὁπότε ἢ πενθῶν ἀκρίτως τύχοι παρὰ τὴν ἀξίαν καὶ τὸ πρέπον ἤ κολάζων πικρότερον τοῦ νομίμου καὶ ἐπιεικοῦς ἢ χαλεπαίνωντοῖς αὑτοῦ φίλοις τε καὶ ἑταίροις ἢ ὑπερορῶν τοὺς θνητούς τε καὶ ἀληθεῖς γονέας. [8] ἀλλὰ γὰρ οὐ πᾶσαν ἴασιν οὐδὲ ὠφέλειαν ὁλόκληρον ἠθῶν ἱκανὴ παρασχεῖν ἡ μουσικῆς ἐπιστήμη τε καὶ ἕξις: οὐ γὰρ οὖν, ὥς φησιν ὁ ποιητής,
οὐδ᾽ Ἀσκληπιάδαις τοῦτό γ᾽ ἔδωκε θεός:
μόνος δὲ ὁ τῶν φρονίμων τε καὶ σοφῶν λόγος, οἷοι γεγόνασιν οἱ πολλοὶ τῶν πρότερον, ἀνενδεὴς καὶ τέλειος ἡγεμὼν καὶ βοηθὸς εὐπειθοῦς καὶ ἀγαθῆς φύσεως, πρὸς πᾶσαν ἀρετὴν παραμυθούμενός τε καὶ ἄγων ἐμμελῶς. [9] τίς ἂν οὖν πρέπουσα καὶ ἀξία φανείη διατριβὴ τῆς σῆς προθυμίας,καὶ πόθεν ἂν εὕροιμεν ἡμεῖς τέλειον οὕτω λόγον, ἄνδρες ἀλῆται καὶ αὐτουργοὶ τῆς σοφίας, πόνοις τε καὶ ἔργοις ὅσον δυνάμεθα χαίροντες τὰ πολλά, τοὺς δ᾽ αὖ λόγους παρακλήσεως ἕνεκεν φθεγγόμενοι πρὸς αὑτοὺς καὶ τῶν ἄλλων ἀεὶ τὸν ἐντυγχάνοντα; ὥσπερ οἱ κινοῦντες καὶ μεταφέροντες οὐκ εὔφορον βάρος φθέγγονταί τε καὶᾄδουσιν ἡσυχῇ τὸ ἔργον παραμυθούμενοι, ἐργάται ὄντες, οὐκ ᾠδοί τινες οὐδὲ ποιηταὶ μελῶν. [10] πολλοὶ μὲν οὖν κατὰ φιλοσοφίαν λόγοι καὶ πάντες ἀκοῆς ἄξιοι καὶ θαυμαστὴν ὠφέλειαν ἔχοντες τοῖς μὴ παρέργως ἀκροωμένοις: ἀλλὰ δεῖ τὸν ἐγγύς τε καὶ μάλιστα ἁψόμενον ἀνευρόντας καὶ παρακαλέσαντας Πειθώ τε καὶ Μούσας καὶ Ἀπόλλωναὡς δυνατὸν προθύμως διελθεῖν. [11] φέρε εἴπωμεν τά τε ἤθη καὶ τ�
�ν διάθεσιν τοῦ χρηστοῦ βασιλέως, ἐν βραχεῖ περιλαμβάνοντες ὡς ἔνεστιν,
ᾧ ἔδωκε Κρόνου παῖς ἀγκυλομήτεω
σκῆπτρόν τ᾽ ἠδὲ θέμιστας, ἵνα σφίσι βουλεύῃσιν.
[12] πάνυ γὰρ οὖν καλῶς σὺν ἄλλοις πλείοσιν Ὅμηρος, ἐμοὶ δοκεῖν, καὶ τοῦτο ἔφη, ὡς οὐχ ἅπαντας παρὰ τοῦ Διὸς ἔχοντας τὸ σκῆπτρον [p. 3] οὐδὲ τὴν ἀρχὴν ταύτην, ἀλλὰ μόνον τὸν ἀγαθόν, οὐδὲ ἐπ᾽ ἄλλοις τισὶ δικαίοις ἤ τῷ βουλεύεσθαι καὶ φροντίζειν ὑπὲρ τῶν ἀρχομένων, [13] οὐχ ὥστε ἀκολασταίνειν καὶ σπαθᾶν, ἀνοίας καὶ ὕβρεως καὶ ὑπερηφανίας καὶ πάσης ἀνομίας ἐμπιμπλάμενόν τε καὶ ἀποπιμπλάντα ἐξ ἅπαντος αὑτοῦ τὴν ψυχὴν τεταραγμένην ὀργαῖς τε καὶ λύπαις καὶ φόβοις καὶ ἡδοναῖς καὶ παντοίαις ἐπιθυμίαις, ἀλλ᾽ ὡς οἶόν τε προσέχοντα τὸν νοῦν αὑτῷ καὶ τοῖς ὑπηκόοις, νομέα καὶ ποιμένα τῷ ὄντι τῶν λαῶν γιγνόμενον, οὐχ ἑστιάτορα καὶ δαιτυμόνα, ὡς ἔφη τις. ἐν ἄλλοις δὲ οὐδὲ καθεύδειν αὐτὸν ἀξιοῖ δι᾽ ὅλης τῆς νυκτός, ὡς οὐκ οὖσαν αὐτῷ σχολὴν ῥᾳθυμεῖν. [14] ταῦτα γάρ φησι καὶ Ὅμηρος ὁμοίως τοῖς ἄλλοις σοφοῖς τε καὶ ἀληθέσιν ἀνδράσιν, ὡς οὐδείς ποτε πονηρὸς καὶ ἀκόλαστος καὶ φιλοχρήματος οὔτε αὐτὸς ἑαυτοῦ γενέσθαι δυνατὸς ἄρχων οὐδ᾽ ἐγκρατὴς οὔτε τῶν ἄλλων οὐδενός, οὐδ᾽ ἔσται ποτὲ ἐκεῖνος βασιλεύς, οὐδ᾽ ἂν πάντες φῶσιν Ἕλληνες καὶ βάρβαροι καὶ ἄνδρες καὶ γυναῖκες, καὶ μὴ μόνον ἄνθρωποι θαυμάζωσιν αὐτὸν καὶ ὑπακούωσιν, ἀλλ᾽ οἵ τε ὄρνιθες πετόμενοι καὶ τὰ θηρία ἐν τοῖς ὄρεσι μηδὲν ἧττον τῶν ἀνθρώπων συγχωρῇ τε καὶ ποιῇ τὸ προσταττόμενον. [15] οὐκοῦν λέγωμεν ὑπὲρ τοῦ καθ᾽ Ὅμηρόν τε καὶ τῇ ἀληθείᾳ βασιλέως: οὗτος γὰρ ὁ λόγος ἁπλῶς λεγόμενος ἄνευ πάσης κολακείας ἢ λοιδορίας αὐτὸς ἀφ᾽ αὑτοῦ τὸν μὲν ὅμοιον τῷ ἀγαθῷ γνωρίζει τε καὶ ἐπαινεῖ, καθ᾽ ὅσον ἐστὶν ἐκείνῳ ὅμοιος, τὸν δὲ ἀνόμοιον ἐξελέγχει τε καὶ ὀνειδίζει. ἔστι δὴ πρῶτον μὲν θεῶν ἐπιμελὴς καὶ τὸ δαιμόνιον προτιμῶν: οὐ γὰρ δυνατὸν ἄλλῳ τινὶ πεποιθέναι μᾶλλον τὸν δίκαιον ἄνδρα καὶ ἀγαθὸν ἤ τοῖς δικαιοτάτοις τε καὶ ἀρίστοις θεοῖς. [16] ὅστις δὲ κακὸς ὢν ἡγεῖταί ποτε θεοὺς ἀρέσκειν, κατ᾽ αὐτὸ τοῦτο πρῶτον οὐχ ὅσιός ἐστιν: [17] ἢ γὰρ ἀνόητον ἢ πονηρὸν νενόμικε τὸ θεῖον. μετὰ δὲ τοὺς θεοὺς ἀνθρώπων ἐπιμελεῖται, τιμῶν μὲν καὶ ἀγαπῶν τοὺς ἀγαθούς, κηδόμενος δὲ πάντων. τίς μὲν γὰρ ἀγέλης βοῶν κήδεται μᾶλλον τοῦ νέμοντος; τίς δὲ ποιμνίοις ὠφελιμώτερός τε καὶ ἀμείνων ποιμένος; τίς δὲ μᾶλλον φίλιππος τοῦ πλείστων μὲν ἄρχοντος [p. 4] [18] ἵππων, πλεῖστα δὲ ἀφ᾽ ἵππων ὠφελουμένου; τίνα δὲ εἰκὸς οὕτως εἶναι φιλάνθρωπον ἢ ὅστις πλείστων μὲν ἀνθρώπων ἐγκρατής ἐστι, μάλιστα δὲ ὑπὸ ἀνθρώπων θαυμάζεται; δεινὸν γάρ, εἰ οἱ ἀλλοφύλων καὶ ἀγρίων ἄρχοντες θηρίων εὐνούστεροι εἷεν τοῖς ἀρχομένοις τοῦ βασιλεύοντος ἀνθρώπων ἡμέρων καὶ ὁμοφύλων. [19] καὶ μέντοι καὶ φιλοῦσι καὶ ἀνέχονται μάλιστα πάντων ἀγέλαι μὲν νομεῖς, ἵπποι δὲ ἡνιόχους: κυνηγέται δὲ ὑπὸ κυνῶν φυλάσσονται καὶ ἀγαπῶνται, καὶ τὰ ἄλλα οὕτως ἀγαπᾷ τὰ ἀρχόμενα τοὺς ἄρχοντας. [20] πῶς οὖν εἰκὸς τὰ μὲν ἄφρονα καὶ ἀγνώμονα εἰδέναι καὶ φιλεῖν τοὺς ἐπιμελουμένους, τὸ δὲ πάντων συνετώτατον καὶ μάλισταἀποδοῦναι χάριν ἐπιστάμενον ἀγνοεῖν καὶ ἐπιβουλεύειν; ἀλλὰ γὰρ ἀνάγκη τὸν ἥμερον καὶ φιλάνθρωπον βασιλέα μὴ μόνον φιλεῖσθαι ὑπ᾽ ἀνθρώπων, ἀλλὰ καὶ ἐρᾶσθαι. ταῦτ᾽ οὖν εἰδὼς καὶ φύσει τοιοῦτος ὤν, ἵλεων καὶ πρᾷον παρέχει τὴν ψυχὴν πᾶσιν, ἅτε πάντας ἡγούμενος εὔνους καὶ φίλους. [21] καὶ μὲν δὴ οἴεται δεῖν πλέονἔχειν διὰ τὴν ἀρχὴν οὐ τῶν χρημάτων οὐδὲ τῶν ἡδονῶν, ἀλλὰ τῆς ἐπιμελείας καὶ τῶν φροντίδων: ὥστε καὶ φιλόπονος μᾶλλόν ἐστιν ἢ πολλοὶ τῶν ἄλλων φιλήδονοι καὶ φιλοχρήματοι. ἐπίσταται γὰρ ὅτι αἱ μὲν ἡδοναὶ τοὺς ἀεὶ συνόντας τά τε ἄλλα λυμαίνονται καὶ ταχὺ ποιοῦσιν ἀδυνάτους πρὸς αὑτάς, οἱ δὲ πόνοι τά τε ἄλλα [22] ὠφελοῦσι καὶ ἀεὶ μᾶλλον παρέχουσι δυναμένους πονεῖν. οὐκοῦν μόνῳ ἔξεστιν αὐτῷ τοὺς μὲν στρατιώτας συστρατιώτας προσειπεῖν, τοὺς δὲ συνήθεις φίλους, μὴ καταγελῶντα τοῦ ὀνόματος τῆς φιλίας: πατέρα δὲ τῶν πολιτῶν καὶ τῶν ἀρχομένων οὐ λόγῳ κεκλῆσθαι μόνον, ἀλλὰ τοῖς ἔργοις τοῦτο ἐπιδείκνυσθαι: δεσπότης δὲ οὐχὅπως τῶν ἐλευθέρων, ἀλλὰ μηδὲ τῶν δούλων χαίρει καλούμενος: [23] βασιλεύειν γὰρ οὐχ αὑτοῦ χάριν οἴεται μᾶλλον ἑνὸς ὄντος ἢ τῶν ἀνθρώπων ἁπάντων. καὶ τοίνυν εὐεργετῶν ἥδεται πλείω τῶν εὐεργετουμένων, καὶ μόνης ταύτης ἐστὶ τῆς ἡδονῆς ἀκόρεστος. τὰ μὲν γὰρ ἄλλα τῆς βασιλείας ἀναγκαῖα νενόμικεν, τὸ [24] τῆς εὐεργεσίας μόνον ἑκούσιόν τε καὶ εὔδαιμον. καὶ τῶν μὲν [p. 5] ἀγαθῶν ἀφειδέστατός ἐστιν, ὡς οὐδέποτε ἐπιλειψόντων, κακοῦ δὲ ἧττον αἴτιος γίγνεσθαι πέφυκεν ἤπερ ὁ ἥλιος τοῦ σκότους. ὃν οἱ μὲν ἰδόντες καὶ συγγενόμενοι οὐκ ἐθέλουσιν ἀπολιπεῖν, οἱ δὲ ἀκούοντες ἐπιθυμοῦσιν ἰδεῖν μᾶλλον ἢ παῖδες ἀγνοουμένους πατέρας ἀνευρεῖν. [25] τοῦτον οἱ μὲν πολέμιοι δεδοίκασι καὶ οὐδεὶς ὁμολογεῖ πολέμιος εἶναι, οἱ δὲ φίλοι θαρροῦσιν, καὶ οἱ σφόδρα ἐγγὺς ἡγοῦνται πάντων ἐν τῷ ἀσφαλεστάτῳ εἶναι. οὗ τἀναντία ὑπ�
�ρχει τῷ κακῷ, τοὺς μὲν ἐχθροὺς θαρρύνειν, τοὺς δὲ φίλους καὶ τοὺς ἐγγὺς ἐκπλήττειν καὶ φοβεῖν. τῷ γε μὴν ἡμέρῳ καὶ ἀβλαβεῖ τοὺς μὲν προσλιπαροῦντας μετὰ τοῦ πεποιθότος περιγίγνεται βιοῦν: τοὺς δὲ προσιόντας καὶ ὁρῶντας οὐκ ἔκπληξις οὐδὲ φόβος, ἀλλ᾽ αἰδὼς ὕπεισι, πολὺ κρεῖττον καὶ ἰσχυρότερον φόβου: τοὺς μὲν γὰρ φοβουμένους ἀνάγκη μισεῖν καὶ ἀποδρᾶναι θέλειν, τοὺς δὲ αἰδουμένους παραμένειν καὶ θαυμάζειν. [26] τὴν μὲν οὖν ἁπλότητα καὶ τὴν ἀλήθειαν ἡγεῖται βασιλικὸν καὶ φρόνιμον, τὴν δὲ πανουργίαν καὶ τὴν ἀπάτην ἀνόητον καὶ δουλοπρεπές, ὁρῶν ὅτι καὶ τῶν θηρίων τὰ δειλότατα καὶ ἀγεννέστατα, ἐκεῖνα καὶ ψεύδεται πάντων μάλιστα καὶ ἐξαπατᾷ. [27] φιλότιμος δὲ ὤν τὴν φύσιν καὶ εἰδὼς ὅτι τοὺς ἀγαθοὺς πεφύκασιν οἱ ἄνθρωποι τιμᾶν, ἧττον ἐλπίζει τιμᾶσθαι ἂν ὑπὸ ἀκόντων ἢ παρὰ μισούντων φιλίας τυγχάνειν. καὶ πολεμικὸς μὲν οὕτως ἐστὶν ὥστ᾽ ἐπ᾽ αὐτῷ εἶναι τὸ πολεμεῖν, εἰρηνικὸς δὲ οὕτως ὡς μηδὲν ἀξιόμαχον αὐτῷ λείπεσθαι. καὶ γὰρ δὴ καὶ τόδε οἶδεν, ὅτι τοῖς κάλλιστα πολεμεῖν παρεσκευασμένοις, τούτοις μάλιστα ἔξεστιν εἰρήνην ἄγειν. [28] φιλέταιρος δὲ καὶ φιλοπολίτης καὶ φιλοστρατιώτης ὁμοίως πέφυκεν: ὅστις μὲν γὰρ ὑπερόπτης τῶν στρατευομένων καὶ οὐδεπώποτε ἢ σπανίως ἑώρακε τοὺς ὑπὲρ τῆς ἀρχῆς κινδυνεύοντας καὶ πονοῦντας, τὸν δὲ ἀνόνητον καὶ ἄνοπλον ὄχλον διατελεῖ θωπεύων, ὅμοιόν γε πέπονθε καθάπερ εἰ ποιμὴν τοὺς συμφυλάττοντας αὐτῷ κύνας ἀγνοοίη καὶ μήτε τροφὴν αὐτοῖς [p. 6] ὀρέγοι μήτε συναγρυπνήσειέ ποτε φυλάττουσιν: οὗτος γὰρ οὐ τὰ θηρία μόνον, ἀλλὰ καὶ τοὺς κύνας ἀναπείθει μὴ ἀπέχεσθαι τῆς ποίμνης. [29] ὅστις δὲ τοὺς μὲν στρατιώτας διαθρύπτει, μήτε γυμνάζων μήτε πονεῖν παρακελευόμενος, τῶν δὲ ἄλλων ἀνθρώπων ἠμέλησεν, ὅμοιός ἐστι κυβερνήτῃ τοὺς μὲν ναύτας διαφθείροντι πλησμονῇτε καὶ ὕπνῳ δι᾽ ἡμέρας, τῶν δ᾽ ἐπιβατῶν καὶ τῆς νεὼς ἀπολλυμένης οὐδὲν φροντίζοντι. [30] εἰ δέ τις πρὸς μὲν ταῦτα ἔχοι μετρίως, τοὺς δὲ πλησίον αὑτῷ καὶ φίλους καλουμένους ἀτιμάζοι τε καὶ μὴ σκοποῖ τοῦτο, ὅπως δόξουσι μακάριοι καὶ ζηλωτοὶ πᾶσι, λανθάνει προδότης αὑτοῦ καὶ τῆς ἀρχῆς γιγνόμενος, τοὺς μὲν ὄντασφίλους ἀθύμους ποιῶν, τῶν δὲ ἄλλων μηδένα ἐπιθυμεῖν τῆς αὐτοῦ φιλίας, ἀποστερῶν δ᾽ ἑαυτὸν τοῦ καλλίστου καὶ ὠφελιμωτάτου κτήματος φιλίας. [31] τίς μὲν γὰρ ἀοκνότερος πονεῖν, ὅταν τούτου καιρὸς ᾖ, φίλου; τίς δὲ συγχαίρειν ἑτοιμότερος ἐν ταῖς εὐτυχίαις; ὁ παρὰ τίνος δὲ ἔπαινος ἡδίων ἢ τῶν φίλων; παρὰ τίνος δὲ τἀληθὲς ἀλυπότερον;τίς δὲ φρουρά, ποῖα δὲ ἐρύματα, ποῖα δὲ ὅπλα βεβαιότερα καὶ κρείττω τῆς ἀπὸ τῶν εὐνοούντων φυλακῆς; [32] ὁπόσους γὰρ ἄν τις ᾖ κεκτημένος ἑταίρους, τοσούτοις μὲν ὀφθαλμοῖς ἃ βούλεται ὁρᾷ, τοσαύταις δὲ ἀκοαῖς ἃ δεῖ ἀκούει, τοσαύταις δὲ διανοίαις διανοεῖται περὶ τῶν συμφερόντων. διαφέρει γὰρ οὐδὲν ἢεἴ τῳ θεὸς ἓν σῶμα ἔχοντι πολλὰς ψυχὰς ἔδωκεν ἁπάσας ὑπὲρ ἐκείνου προνοουμένας. [33] ἵνα δὲ τὰ πολλὰ ἀφεὶς εἴπω τὸ φανερώτατον σημεῖον, οὗτός ἐστιν ὁ χρηστὸς βασιλεύς, ὃν οἱ ἀγαθοὶ ἄνδρες οὐκ αἰσχύνονται ἐπαινοῦντες οὔτε τὸν παρόντα χρόνον οὔτε τὸν ὕστερον. καὶ μέντοι καὶ αὐτὸς οὐ τὸν παρὰ τῶν βαναύσωνκαὶ ἀγοραίων ἀγαπᾷ ἔπαινον, ἀλλὰ τὸν παρὰ τῶν ἐλευθέρων καὶ γενναίων, οἷς οὐκ ἄξιον ζῆν ψευσαμένοις. [34] τίς οὖν οὐκ ἂν μακαρίσειε τὸν τοιοῦτον ἄνδρα τε καὶ βίον; πόθεν δὲ οὐκ ἂν ἔλθοιεν [p. 7] ἐπ᾽ ἐκεῖνον ὀψόμενοί τε αὐτὸν καὶ ἀπολαύσοντες τῆς καλῆς διανοίας καὶ ἀγαθῆς; τί μὲν σεμνότερον θέαμα γενναίου καὶ φιλοπόνου πόνου βασιλέως; τί δὲ ἥδιον ἡμέρου καὶ προσφιλοῦς, πάντας μὲν εὖ ποιεῖν ἐπιθυμοῦντος, ἅπαντας δὲ δυναμένου; [35] τί δὲ λυσιτελέστερον ἴσου καὶ δικαίου; τίνος μὲν γὰρ ὁ βίος ἀσφαλέστερος ἢ ὃν πάντες ὁμοίως φυλάττουσιν; τίνος δὲ ἡδίων ἢ τοῦ μηδένα ἐχθρὸν ἡγουμένου; τίνος δὲ ἀλυπότερος ἢ τοῦ μηδὲν ἔχοντος αὑτὸν αἰτιάσασθαι; τίς δὲ εὐτυχέστερος ἐκείνου τοῦ ἀνδρός, ὅστις ἀγαθὸς ὢν οὐδένα λανθάνει; [36] ἐγὼ μὲν οὖν ἁπλῶς εἶπον τὰ περὶ τὸν ἀγαθὸν βασιλέα. τούτων δὲ εἴ τι φαίνεται προσήκειν σοι, μακάριος μὲν αὐτὸς τῆς εὐγνώμονος καὶ ἀγαθῆς φύσεως, μακάριοι δὲ ἡμεῖς οἱ συμμετέχοντες. [37] μετὰ δὲ τὸν νῦν εἰρημένον λόγον ἐγὼ μὲν ἐπεθύμουν διελθεῖν περὶ τοῦ μεγίστου καὶ πρώτου βασιλέως καὶ ἄρχοντος, ὃν χρὴ μιμουμένους ἀεὶ τοὺς θνητοὺς καὶ τὰ τῶν θνητῶν διέποντας ἐπιμελεῖσθαι, πρὸς ἐκεῖνον ὡς δυνατόν ἐστιν εὐθύνοντας καὶ ἀφομοιοῦντας τὸν αὑτῶν τρόπον. [38] διὰ τοῦτο γὰρ καὶ Ὅμηρος διοτρεφέας εἶναί φησι τοὺς ἀληθῶς βασιλέας καὶ Διὶ τὴν βουλὴν ὁμοίους, καὶ τὸν Μίνω, μεγίστην ἔχοντα δόξαν ἐπὶ δικαιοσύνῃ, τοῦ Διὸς ὁμιλητὴν ἔφη γενέσθαι. καὶ σχεδὸν ὅσοι πώποτε ἐν Ἕλλησιν ἢ βαρβάροις γεγόνασι βασιλεῖς οὐκ ἀνάξιοι τυγχάνειν ταύτης τῆς προσηγορίας, τοῦ θεοῦ τούτου μαθητάς τε καὶ ζηλωτὰς ὁ λόγος αὐτοὺς ἀποφαίνεται. [39] Ζεὺς γὰρ μόνος θεῶν πατὴρ καὶ βασιλεὺς ἐπονομάζεται καὶ Πολιεὺς καὶ Φίλιός τε καὶ Ἑταιρεῖος καὶ Ὁμόγνιος, πρὸς δὲ τούτοις Ἱκέσιός τε καὶ Φύξιος καὶ Ξένιος καὶ μυρίας ἄλλ�
�ς ἐπικλήσεις ἔχων, πάσας ἀγαθὰς καὶ ἀγαθῶν αἰτίας: [40] βασιλεὺς μὲν κατὰ τὴν ἀρχὴν καὶ τὴν δύναμιν ὠνομασμένος, πατὴρ δὲ οἶμαι διά τε τὴν κηδεμονίαν καί τὸ πρᾷον, Πολιεὺς δὲ κατὰ τὸν νόμον καὶ τὸ κοινὸν ὄφελος, Ὁμόγνιος δὲ διὰ τὴν τοῦ γένους κοινωνίαν θεοῖς τε καὶ ἀνθρώποις, Φίλιος δὲ καὶ Ἑταιρεῖος, [p. 8] ὅτι πάντας ἀνθρώπους ξυνάγει καὶ βούλεται εἶναι ἀλλήλοις φίλους, [41] ἐχθρὸν δὲ ἢ πολέμιον μηδένα μηδενός, Ἱκέσιος δὲ ὡς ἂν ἐπήκοός τε καὶ ἵλεως τοῖς δεομένοις, Φύξιος δὲ διὰ τὴν τῶν κακῶν ἀπόφυξιν, Ξένιος δέ, ὅτι καὶ τοῦτο ἀρχὴ φιλίας, μηδὲ τῶν ξένων ἀμελεῖν μηδὲ ἀλλότριον ἡγεῖσθαι μηδένα ἀνθρώπων, Κτήσιος δὲ καὶ Ἐπικάρπιος,ἅτε τῶν καρπῶν αἴτιος καὶ δοτὴρ πλούτου καὶ κτήσεως, οὐ πενίας οὐδὲ ἀπορίας, ὡς εὐθὺς ἁπάσας ταύτας δέον ἕπεσθαι τὰς δυνάμεις τῇ τοῦ βασιλέως δυνάμει τε καὶ κλήσει. [42] καλὸν οὖν εἰπεῖν ὑπὲρ τῶν ὅλων τῆς διοικήσεως ὁποῖόν γε τὸ ξύμπαν αὐτό τε εὔδαιμον καὶ σοφὸν ἀεὶ διαπορεύεται τὸν ἄπειρον αἰῶνα συνεχῶσἐν ἀπείροις περιόδοις μετὰ ψυχῆς τε ἀγαθῆς καὶ δαίμονος ὁμοίου καὶ προνοίας καὶ ἀρχῆς τῆς δικαιοτάτης τε καὶ ἀρίστης, ἡμᾶς τε ὁμοίους παρέχεται, κατὰ φύσιν κοινὴν τὴν αὑτοῦ καὶ τὴν ἡμετέραν ὑφ᾽ ἑνὶ θεσμῷ καὶ νόμῳ κεκοσμημένους καὶ τῆς αὐτῆς μετέχοντας πολιτείας. [43] ἣν ὁ μὲν τιμῶν καὶ φυλάττων καὶ μηδὲνἐναντίον πράττων νόμιμος καὶ θεοφιλὴς καὶ κόσμιος, ὁ δὲ ταράττων ὅσον ἐφ᾽ ἑαυτῷ καὶ παραβαίνων καὶ ἀγνοῶν ἄνομος καὶ ἄκοσμος, ὁμοίως μὲν ἰδιώτης, ὁμοίως δὲ καὶ ἄρχων ὀνομαζόμενος: πολὺ δὲ μείζων καὶ φανερωτέρα πᾶσιν ἡ παρὰ τοῦ ἄρχοντος πλημμέλεια. [44] ὥσπερ οὖν ὅσοι στρατηγοί τε καὶ ἄρχοντες στρατοπέδωνκαὶ πόλεων καὶ ἐθνῶν, ὅστις ἂν τὸν σὸν μάλιστα μιμῆται τρόπον καὶ τοῖς σοῖς ἤθεσιν ὅμοιον αὑτὸν ὡς δυνατὸν φαίνηται παρέχων, οὗτος ἂν εἴη σοὶ πάντων ἑταιρότατος καὶ προσφιλέστατος: εἰ δέ τις ἐναντίος καὶ ἀνόμοιος γίγνοιτο, δικαίως ἂν τυγχάνοι μέμψεώς τε καὶ ἀτιμίας καὶ αὐτῆς γε τῆς ἀρχῆς ταχὺ παυθεὶς παραχωρήσειεν [45] ἑτέροις ἀμείνοσί τε καὶ ἄμεινον δυναμένοις διοικεῖν: οὕτω δὴ καὶ τῶν βασιλέων, ἅτε οἶμαι παρὰ τοῦ Διὸς ἐχόντων τὴν δύναμιν καὶ τὴν ἐπιτροπήν, ὃς μὲν ἂν πρὸς ἐκεῖνον βλέπων πρὸς τὸν [p. 9] τοῦ Διὸς νόμον τε καὶ θεσμὸν κοσμῇ καὶ ἄρχῃ δικαίως τε καὶ [46] καλῶς, ἀγαθῆς τυγχάνει μοίρας καὶ τέλους εὐτυχοῦς: ὃς δ᾽ ἂν παραβῇ καὶ ἀτιμάσῃ τὸν ἐπιτρέψαντα ἢ δόντα τὴν δωρεὰν ταύτην, οὐδὲν ἀπώνατο τῆς πολλῆς ἐξουσίας καὶ δυνάμεως ἢ τοσοῦτον μόνον ὅσον φανερὸς πᾶσι γενέσθαι τοῖς καθ᾽ αὑτὸν καὶ τοῖς ὕστερον πονηρὸς καὶ ἀκόλαστος ὤν, τὸν μυθευόμενον Φαέθοντος ἀναπληρώσας πότμον, ἅτε ἰσχυροῦ καὶ θείου παρὰ μοῖραν ἐπιβὰς ἅρματος, οὐχ ἱκανὸς ὢν ἡνίοχος. [47] λέγει δὲ καὶ Ὅμηρος ὧδέ πως: