[3] For it is not the main thing that the sick should know what is beneficial to them, but, I suppose, that they should use the treatment; since it is this that will bring them health; nor that men in general should learn what things are helpful and what are injurious to their lives, but that they would make no mistake by their choice between these. For just as one may see persons who are suffering from ophthalmia and know that it hurts to put their hands to their eyes, but still are unwilling to refrain from so doing, so likewise in regard to matters in general, the majority, even though they know perfectly well that it is not advantageous to do a certain thing, none the less fall to doing it.
[4] ποιεῖν, οὐδὲν ἧττον ἐμπίπτουσιν εἰς αὐτό. τίς γοῦν οὐκ οἶδε τὴν ἀκρασίαν ὡς μέγα ἐστὶ κακὸν τοῖς ἔχουσιν; ἀλλ̓ ὅμως μυρίους ἄν τις ἀκρατεῖς εὕροι. καὶ νὴ Δία γε τὴν ἀργίαν ἅπαντες ἴσασιν ὡς οὐ μόνον οὐχ οἵα τε πορίζειν τὰ δέοντα πρὸς τὸ ζῆν, ἀλλ̓ ἔτι καὶ τὰ ὄντα ἀπόλλυσι: καίτοι σχεδόν τι πλείους ἔστιν εὑρεῖν τοὺς
[4] Who, for instance, does not know that intemperance is a great evil to its victims? But for all that you can find thousands that are intemperate. Yes, and idleness everybody must certainly know is not only unable to provide the necessaries of life, but, in addition, is destructive to what one already has; and yet in very truth you can find more idlers than men willing to work.
[5] ἀργοὺς τῶν ἐθελόντων τι πράττειν. ὅθεν οἶμαι προσήκει τοὺς ἄμεινον φρονοῦντας ἀεὶ καὶ συνεχῶς ὑπὲρ τούτων λέγειν, ἐάν πως γένηται δυνατὸν ἐπιστρέψαι καὶ βιάσασθαι πρὸς τὸ κρεῖττον. ὥσπερ γὰρ ἐν τοῖς μυστηρίοις ὁ ἱεροφάντης οὐχ ἅπαξ προαγορεύει τοῖς μυουμένοις ἕκαστον ὧν χρή, τὸν αὐτὸν τρόπον καὶ τοὺς ὑπὲρ τῶν συμφερόντων λόγους ὥσπερ τινὰ πρόρρησιν ἱερὰν λυσιτελεῖ
[5] Consequently, in my opinion it devolves upon the more thoughtful on all occasions and continually to speak of these matters, in the hope that it may prove possible to make men change their ways and to force them to the better course. For just as in the Mysteries the initiating priest more than once explains beforehand to those who are being initiated each single thing that they must do, in like manner it is profitable that the words concerning things beneficial be repeated often, or rather, all the time, just like some sacred admonition.
[6] πολλάκις, μᾶλλον δὲ ἀεὶ λέγεσθαι. τὰ γοῦν φλεγμαίνοντα τῶν σωμάτων οὐκ εὐθὺς ἐνέδωκε πρὸς τὴν πρώτην καταιόνησιν, ἄλλ̓ ἂν συνεχῶς τοῦτο ποιῇ τις, ἐμαλάχθη καὶ ῥᾷον ἔσχεν: οὐκοῦν ὁμοίως καὶ τὴν ἐν τῇ ψυχῇ τῶν πολλῶν φλεγμονὴν ἀγαπητὸν εἴ τις δύναιτο πραϋναι διηνεκῶς τῷ λόγῳ χρώμενος. Φημὶ δὴ καὶ περὶ τῆς πλεονεξίας εἰδέναι μὲν ἅπαντας ὡς οὔτε συμφέρον οὔτε καλόν ἐστιν, ἀλλὰ τῶν μεγίστων κακῶν αἴτιον, μὴ μέντοι γε ἀπέχεσθαι μηδὲ ἐθέλειν μηδένα ἀνθρώπων ἴσον
[6] We know, for instance, that inflamed parts of the body do not yield at once to the first fomentation, but that if the treatment is continued, the swelling is softened and relief is given. So in a like manner we must be well content if we are able to assuage the inflammation in the souls of the many by the unceasing use of the word of reason.
So I maintain in regard to covetousness too, that all men do know it is neither expedient nor honourable, but the cause of the greatest evils; and that in spite of all this, not one man refrains from it or is willing to have equality of possessions with his neighbour.
[7] ἔχειν τῷ πέλας. καίτοι τὴν μὲν ἀργίαν καὶ τὴν ἀκρασίαν καὶ καθόλου πάσας ἁπλῶς τὰς ἄλλας κακίας εὕροι τις ἂν αὐτοῖς τοῖς ἔχουσι βλαβεράς, καὶ νουθεσίας μὲν οἶμαι καὶ καταγνώσεως τοὺς ἔν τινι τούτων ὑπάρχοντας δικαίως τυγχάνοντας, οὐ μὴν μισουμένους γε οὐδὲ κοινοὺς ἅπασι δοκοῦντας ἐχθρούς. ἡ πλεονεξία [p. 246] δὲ μέγιστον μέν ἐστιν αὐτῷ τινι κακόν: λυπεῖ δὲ καὶ τοὺς πέλας: καὶ τὸν πλεονέκτην οὐδεὶς ἐλεεῖ δήπουθεν οὐδὲ ἀξιοῖ διδάσκειν,
[7] And yet you will find that, although idleness, intemperance and, to express it in general terms, all the other vices without exception are injurious to the very men who practice them; and although those who are addicted to any of them do deservedly, in my opinion, meet with admonishment and condemnation, still you certainly will find that they are not hated or regarded as the common enemies of all mankind. But greed is not only the greatest evil to a man himself, but it injures his neighbours as well. And so no one pities, forsooth, the covetous man or cares to instruct him, but all shun him and regard him as their enemy.
[8] προβάλλονται δὲ ἅπαντες καὶ πολέμιον αὑτῶν νομίζουσιν. ἕκαστος οὖν αὐτῶν εἰ βούλεται γνῶναι τὸ μέγεθος τῆς τοιαύτης πονηρίας, ἐννοησάτω πῶς αὐτὸς ἔχει πρὸς τοὺς ἐπιχειροῦντας πλεονεκτεῖν: οὕτως γὰρ ἂν συμβάλοι πῶς καὶ τοὺς λοιποὺς ἀνάγκη πρὸς ἐκεῖνον ἔχειν, ἐὰν ᾖ τοιοῦτος. καὶ μὴν ὅ γε Εὐριπίδης, οὐδενὸς ἧττον ἔνδοξος ὢν τῶν ποιητῶν, τὴν Ἰοκάστην εἰσάγει λέγουσαν πρὸς τὸν Ἐτεοκλέα, παρακαλοῦσαν αὐτὸν ἀποστῆναι τοῦ πλεονεκτεῖν τὸν ἀδελφόν, οὕτω πως:
[8] If, then, each of those here present wishes to know the enormity of this wickedness, let him consider how he himself feels toward those who attempt to overreach him; for in this way he can get an idea as to how other men must feel toward him if he is that sort of man. And further too, Euripides too, a poet second to none other in reputation, brings Iocasta on the stage addressing Eteocles and urging him to refrain from trying to overreach his brother, in some such words as these:
[9] τί τῆς κακίστης δαιμόνων ἐφίεσαι πλεονεξίας, παῖ; μὴ σύ γ̓. ἄδικος ἡ θεός. πολλοὺς δ̓ ἐς οἴκους καὶ πόλεις εὐδαίμονας εἰσῆλθε κἀξῆλθ̓ ἐπ̓ ὀλέθρῳ τῶν χρωμένων: ἐφ̓ ᾗ σὺ μαίνει. τοῦτο κάλλιστον βροτοῖς, ἰσότητα τιμᾶν καὶ φίλους εἶναι φίλοις πόλεις τε πόλεσι συμμάχους τε συμμάχοις συνδεῖν: τὸ γὰρ ἴσον νόμιμον ἀνθρώποις ἔφυ, τῷ πλέονι δ̓ ἀεὶ πολέμιον καθίσταται τοὔλασσον, ἐχθρᾶς θ̓ ἡμέρας κατάρχεται.
[9] At greed, the worst of deities, my son,
Why graspest thou? Do not; she is Queen of wrong.
Houses many and happy cities enters she,
Nor leaves till ruined are her votaries.
Thou art mad for her!— ’tis best to venerate
Equality, which knitteth friends to friends,
Cities to cities, allies to allies.
Nature gave men the law of equal rights,
And the less, ever marshalled against
The greater, ushers in the dawn of ha
te.
[10] παρεθέμην δὲ ἑξῆς τὰ ἰαμβεῖα. τὸ γὰρ τοῖς καλῶς εἰρημένοις αὐτοῖς χρῆσθαι νοῦν ἔχοντός ἐστιν. ἐν δὴ τούτοις ἅπαντα ἔνεστι τὰ συμβαίνοντα ἐκ τῆς πλεονεξίας, ὅτι μήτε ἰδίᾳ μήτε κοινῇ συμφέρει, τοὐναντίον δὲ καὶ τὴν τῶν οἴκων εὐδαιμονίαν καὶ τὴν τῶν πόλεων ἀνατρέπει καὶ διαφθείρει: καὶ πάλιν ὡς νόμος ἀνθρώποις τιμᾶν τὸ ἴσον, καὶ τοῦτο μὲν κοινὴν φιλίαν καὶ πᾶσιν εἰρήνην πρὸς ἀλλήλους ποιεῖ, τὰς δὲ διαφορὰς καὶ τὰς ἐμφύλους ἔριδας καὶ τοὺς ἔξω πολέμους κατ̓ οὐδὲν ἕτερον συμβαίνοντας ἢ διὰ τὴν τοῦ πλείονος ἐπιθυμίαν, ἐξ ὧν ἕκαστος καὶ τῶν ἱκανῶν ἀποστερεῖται. [p. 247]
[10] I have quoted the iambics in full; for when a thought has been admirably expressed, it marks the man of good sense to use it in that form.
In this passage, then, are enumerated all the consequences of greed: that it is of advantage neither to the individual nor to the state; but that, on the contrary, it overthrows and destroys the prosperity of families and of states as well; and, in the second place, that the law of men requires us to honour equality, and that this establishes a common bond of friendship and peace for all toward one another, whereas quarrels, internal strife, and foreign wars are due to nothing else than the desire for more, with the result that each side is deprived even of a sufficiency.
[11] καίτοι τί τοῦ ζῆν ἀναγκαιότερόν ἐστιν, ἢ τί τούτου περὶ πλείονος ποιοῦνται πάντες; ἀλλ̓ ὅμως καὶ τοῦτο ἀπολλύουσι χρημάτων, οἱ δὲ καὶ τὰς πατρίδας τὰς αὑτῶν ἀναστάτους ἐποίησαν. μετὰ ταῦτα τοίνυν ὁ αὐτὸς ποιητὴς οὔ φησιν ἐν τοῖς θείοις εἶναι πλεονεξίαν: διὰ τοῦτο ἄφθαρτα καὶ ἀγήρω μένειν αὐτὰ, τὴν προσήκουσαν ἓν ἕκαστον ἑαυτῷ τάξιν φυλάττοντα, τήν τε νύκτα καὶ τὴν ἡμέραν καὶ τὰς ὥρας. εἰ γὰρ μὴ τοῦτον εἶχε τὸν τρόπον, οὐκ ἂν αὐτῶν οὐδὲν δύνασθαι διαμένειν. ὅταν οὖν καὶ τοῖς θείοις ἡ πλεονεξία φθορὰν ἐπιφέρῃ, τί χρὴ νομίζειν τἀνθρώπεια πάσχειν ἀπὸ ταύτης τῆς νόσου; καλῶς δὲ μέμνηται καὶ μέτρων καὶ σταθμῶν, ὡς ὑπὲρ τοῦ δικαίου καὶ τοῦ πλεονεκτεῖν μηδένα μηδενὸς
[11] For what is more necessary than life, or what do all men hold as of more importance than this? But nevertheless men will destroy even that for money, and some too have caused even their own fatherlands to be laid waste. The same poet then goes on to say that there is no greed among the divine beings, wherefore they remain indestructible and ageless, each single one keeping its own proper position night and day and through all the seasons. For, the poet adds, if they were not so ordered, none of them would be able to survive. When, therefore, greed would bring destruction even to the divine beings, what disastrous effect must we believe this malady causes to human kind? And he aptly mentions measures and weights as having been invented to secure justice and to prevent any man from over-reaching another.
[12] τούτων εὑρημένων. ὁ δὲ Ἡσίοδος καὶ πλέον εἶναι τοῦ παντός φησι τὸ ἥμισυ, τὰς ἐκ τοῦ πλεονεκτεῖν βλάβας οἶμαι καὶ ζημίας λογιζόμενος. τίς γὰρ πώποτε ἢ βασιλεὺς ἢ δυνάστης ἢ δῆμος ἐπιχειρήσας ὑπερβῆναι τὸ δίκαιον καὶ τοῦ πλείονος ὀρεχθῆναι οὐχ ἅπασαν μὲν τὴν ὑπάρχουσαν εὐδαιμονίαν ἀπέβαλε, μεγάλαις δὲ καὶ ἀμηχάνοις ἐχρήσατο συμφοραῖς, ἅπασι δὲ τοῖς μετ̓ αὐτὸν παραδείγματα ἐμφανῆ τῆς ἀνοίας καὶ τῆς πονηρίας κατέλιπεν; ἢ τίς τῶν ἐλαττοῦσθαι βουλομένων καὶ τὴν δοκοῦσαν ἧτταν ῥᾳδίως ὑπομένειν οὐ πολλαπλάσια μὲν τῶν ἄλλων ἐκτήσατο, αὐτομάτως αὐτῷ καὶ δίχα πόνου περιγιγνόμενα, πλεῖστον δὲ χρόνον τὴν εὐημερίαν κατέσχεν, ἀσφαλέστατα δὲ ἐχρήσατο τοῖς παρὰ τῆς
[12] And Hesiod says that the half is even more than the whole, having in mind, I presume, the injuries and losses resulting from greed. For what king or potentate or people has ever attempted to transgress the principle of justice and grasp at the greater share but he has lost all his former felicity and has suffered great and overpowering disasters, bequeathing to all men thereafter unmistakable examples of folly and wickedness? Or of those who were willing to receive the lesser share and to endure cheerfully the seeming defeat, what man has not gained more than the others many times over, things that accrued to him automatically and without effort on his part, and has gained for the longest time fair prosperity and in the greatest security has enjoyed Fortune’s blessings?
[13] τύχης ἀγαθοῖς; αὐτίκα γοῦν οἱ τῆς Ἰοκάστης υἱεῖς οὐκ, ἐπεὶ διέστησαν τοῦ πλείονος χάριν, ὁ μὲν μόνος ἄρχειν βουλόμενος, ὁ δ̓ ἐξ ἅπαντος τρόπου ζητῶν κομίσασθαι τῆς δυναστείας τὸ μέρος, οὐκ ἀδελφοὶ μὲν ὄντες ἀλλήλους ἀπέκτειναν, μεγάλων δὲ κακῶν αἴτιοι κατέστησαν τοῖς συναραμένοις ἀμφότεροι, τῶν μὲν ἐπιστρατευσάντων παραχρῆμα ἀπολομένων, τῶν δὲ ἀμυναμένων μετὰ μικρὸν
[13] Illustrations are at hand: Did not the sons of Iocasta, when they became at variance in their desire for more, the one wishing to be sole ruler, and the other seeking by fair means or foul to secure his portion of the kingdom — did they not, though brothers, slay each the other and bring the greatest evils, both of them, upon those who espoused their causes, since the invaders of the land straightway perished, while those who fought to defend it were worsted soon after because they would not allow the corpses to be buried?
[14] ἡττηθέντων, ἐπειδὴ τοὺς νεκροὺς οὐκ εἴων ταφῆναι; καὶ μὴν δἰ ἑνὸς ἀνδρὸς πλεονεξίαν, τοῦ τὴν Ἑλένην ἁρπάσαντος καὶ τὰ τοῦ [p. 248] Μενελάου κτήματα, οἱ τὴν μεγίστην τῆς Ἀσίας οἰκοῦντες πόλιν ἀπώλοντο μετὰ παίδων καὶ γυναικῶν, καὶ μίαν γυναῖκα ὑποδεξάμενοι καὶ χρήματα ὀλίγα τηλικαύτην τιμωρίαν ἔτισαν. ὁ τοίνυν Ξέρξης, ὁ τῆς ἑτέρας ἠπείρου κύριος, ἐπειδὴ καὶ τῆς Ἑλλάδος ἐπεθύμησε καὶ τοσοῦτον στόλον καὶ τοσαύτας μυριάδας συναγαγὼν ἤλασεν, ἅπασαν μὲν αἰσχρῶς ἀπέβαλε τὴν δύναμιν, μόλις δὲ τὸ σῶμα ἴσχυσε διασῶσαι φεύγων αὐτός. πορθουμένης δὲ μετὰ ταῦτα τῆς χώρας καὶ
[14] And again, on account of the greed of one man who carried off Helen and the possessions of Menelaus, the inhabitants of Asia’s greatest city perished along with their children and wives, for harbouring one woman and a little property they paid so huge a penalty. Then take the case of Xerxes, the master of the other continent. When he cast covetous eyes upon Greece to
o, and collected and brought against her so mighty a fleet and so many myriads, he shamefully lost all his armament and with difficulty saved his own person by taking to flight himself; and afterwards he was forced to endure the ravishing of his country and of his cities on the seacoast.
[15] τῶν πόλεων τῶν ἐπὶ θαλάττῃ φέρειν ἠναγκάζετο. καὶ μὴν Πολυκράτην φασίν, ἕως μὲν Σάμου μόνης ἦρχεν, εὐδαιμονέστατον ἁπάντων γενέσθαι: βουλόμενον δέ τι καὶ τῶν πέραν πολυπραγμονεῖν, διαπλεύσαντα πρὸς Ὀροίτην, ὡς χρήματα λάβοι, μηδὲ ῥᾳδίου γε θανάτου τυχεῖν, ἀλλὰ ἀνασκολοπισθέντα ὑπὸ τοῦ βαρβάρου διαφθαρῆναι. ταῦτα μέν, ἵν̓ ᾖ παραδείγματα ὑμῖν, ἔκ τε τῶν σφόδρα παλαιῶν καὶ τῶν μετὰ ταῦτα καὶ τῶν ἐν ποιήμασι καὶ τῶν ἄλλως
[15] As a further illustration take Polycrates: They say that so long as he was ruler of Samos alone he enjoyed the greatest felicity of any man in the whole world; but that when he wished to meddle somewhat in the affairs of the people of the opposite mainland and sailed across for the purpose of getting money from Orestes, he met with no easy death, but was impaled by that barbarian prince and thus perished.
Delphi Complete Works of Dio Chrysostom Page 240