Delphi Complete Works of Dio Chrysostom

by Dio Chrysostom

  [39] ἀδρανῆ τὴν ἀκτῖνα καὶ λεπτὴν διαπέμπειν: τοῦτο δὲ τῶν πλανωμένων ἀστέρων τὴν ἄπαυστον χορείαν, ἃ μηδέποτε ἀλλήλοις ἐμποδὼν ἵσταται; πρὸς δὲ αὖ γῆ μὲν τὴν κατωτάτω χώραν λαχοῦσα ὑπομένει, καθάπερ ἕρμα νεώς, ὕδωρ δὲ περὶ ταύτῃ κεχυμένον, ὕπερθεν δὲ ἀμφοῖν ἀὴρ μαλακός τε καὶ εὔπνους, ὁ δὲ ἀνωτάτω καὶ ξύμπαντα ἔχων αἰθὴρ πυρὸς θείου κύκλῳ περιδραμόντος αὐτοῖς; καὶ ταῦτα μέν, οὕτως ἰσχυρὰ καὶ μεγάλα, τὴν πρὸς ἄλληλα κοινωνίαν ἀνέχεται καὶ διατελεῖ χωρὶς ἔχθρας: μικρὰ δὲ [p. 57] οὕτω πολίχνια τῶν ἐπιτυχόντων ἀνθρώπων καὶ ἔθνη ἀσθενῆ κατοικοῦντα ἐν μέρει τῆς γῆς οὐ δύναται τὴν ἡσυχίαν ἄγειν οὐδὲ

  [39] And again, the ceaseless circling dance of the planets, which never get in each other’s way? Moreover, the earth is content with having drawn the lowest place, like a ship’s prop, and the water with having been poured about it, and, above them both is the atmosphere, soft and fresh, and, highest of all and all-embracing, is the ether, a divine fire encompassing the others. Now if these beings, strong and great as they are, submit to their partnership with one another and continue free from hostility, cannot such puny, petty towns of ordinary mortals, such feeble tribes dwelling in a mere fraction of the earth, maintain peace and quiet and be neighbours to one another without uproar and disturbance?

  [40] ἀθορύβως ἀλλήλοις γειτνιᾶν; ἀλλ̓ ὄρνιθες μὲν ἐγγὺς ἀλλήλων ποιησάμενοι νεοττιὰς οὐκ ἐπιβουλεύουσιν αὑτοῖς οὐδὲ διαφέρονται περὶ τροφῆς καὶ φρυγάνων, οὐδὲ μύρμηκες πλησίον ὀπὰς ἔχοντες, ἐκ τῆς αὐτῆς ἅλω πολλάκις εἰσφερόμενοι σῖτον, ἀλλὰ παραχωροῦσιν αὑτοῖς καὶ τῶν ὁδῶν ἐκτρέπονται καὶ συνεργάζονται πολλάκις, οὐδὲ ἑσμοὶ πλείονες μελιττῶν, ἕνα καὶ τὸν αὐτὸν νεμόμενοι λειμῶνα, τῶν ἔργων ἀμελήσαντες περὶ τῶν ἀνθῶν τῆς δρόσου

  [40] Why, birds make their nests near each other, yet do not plot against each other or quarrel over food and twigs; and ants do not quarrel either, though they have their burrows close together, often carrying home grain from the same threshing-floor, but instead they make way for each other and turn off the trail and co-operate frequently; no more do several swarms of bees, though they range over the same meadow, neglect their labours and wrangle over the nectar of the flowers.

  [41] διαφέρονται. καὶ μὴν ἀγέλαι βοῶν τε καὶ ἵππων ἀναμιχθεῖσαι πολλάκις ἀθορύβως καὶ πρᾴως νέμονται, ὥστε μίαν ἐξ ἀμφοῖν ἀγέλην ὁρᾶσθαι: ἔτι δὲ αἰπόλια καὶ ποίμνια συμμιχθέντα ἐπὶ νομῆς διημερεύσαντα ῥᾳδίως καὶ πρᾴως ὑπὸ τῶν νομέων διεκρίθησαν. ἄνθρωποι δὲ βοσκημάτων καὶ θηρίων χείρους, ὡς ἔοικε, τὰ πρὸς φιλίαν καὶ τὸ κοινωνεῖν ἀλλήλοις. ἃ γὰρ ἡ φύσις ἐποίησεν εὐνοίας ἕνεκα, ταῦτα ἰδεῖν ἔστιν ἔχθρας καὶ μίσους αἴτια γιγνόμενα. αὐτίκα ἡ πρώτη καὶ μεγίστη φιλία γονεῦσι πρὸς παῖδας.

  [41] What is more, herds of cattle and droves of horses often mingle in the pasture and graze quietly and tranquilly, insomuch that to the eye the two breeds form but a single group. And again, goats and sheep which have mingled in the pasture and passed the day together are easily and gently separated by their keepers. However, human beings are worse than cattle and creatures of the wild, it would seem, in regard to friendship and partnership with one another. For what Nature has done in the cause of friendship turns out, as we can see, to be a source of enmity and hatred. For example, the first and high friendship is that of parents toward children. . . .

  THE FORTY-FIRST DISCOURSE: TO THE APAMEIANS ON CONCORD

  ΠΡΟΣ ΑΠΑΜΕΙΣ ΠΕΡΙ ΟΜΟΝΟΙΑΣ.

  THE FORTY-FIRST DISCOURSE: TO THE APAMEIANS ON CONCORD

  This short address constitutes the sequel to Or. , which it must have followed closely in point of time. Dio is speaking before the Council of Apameia as a member of the official delegation from Prusa sent to conclude the reconciliation which forms the theme of both speeches. That the question was of widespread interest is shown by the presence in the audience of others than members of the Council (§ 1).

  The first half of the address is aimed at dispelling the distrust and hostility toward Dio occasioned by his seeming indifference to the Apameians in the past. This he attempts to bring about by recalling the ties which bound him and his family to that city and by explaining the delicacy of his situation as a member of both communities. The remainder of the speech is devoted to praising the blessings of concord and stressing the peculiarly intimate nature of the ties existing between the two cities. Here there are many echoes of Or. 40.

  The abruptness of the close might suggest that the speech is incomplete. However, such a supposition is not unavoidable. Dio has presumably achieved his immediate purpose — to restore himself to good favour at Apameia and, as a delegate from Prusa, to make his voice heard in support of concord. It is not as if he were the only delegate to be heard.

  [1] Ὅτι μὲν ὑμεῖς, ὦ βουλὴ καὶ τῶν ἄλλων οἱ παρόντες οἱ μετριώτατοι, πρᾴως πρὸς ἐμὲ καὶ φιλικῶς ἔχετε, δοκῶ μοι τοῦτο γιγνώσκειν. αὐτός τε γὰρ ἐμαυτὸν οἶδα περὶ πολλοῦ ποιούμενον τὴν παῤ ὑμῶν εὔνοιαν καὶ μηδέποτε μηδὲν ἐναντίον μήτε εἰπόντα μήτε πράξαντα, καὶ ὑμεῖς εὐθὺς ἐμὲ ἀφικόμενον ἐτιμήσατε δημοσίᾳ ψηφίσματι πέμψαντες, συνηδόμενοι τῆς καθόδου καὶ παρακαλοῦντες [p. 58]

  The Forty-first Discourse: To the Apameians on Concord

  Members of the Council and you other most fair-minded gentlemen here present, I believe I know for a fact that you are kindly and amiably disposed toward me. For I am sure I myself esteem highly your favourable regard and have never said or done anything against you, and besides, immediately on my reaching home you honoured me officially with a resolution which you sent me, expressing your joy over my return and inviting me to pay you a visit.

  [2] ἐπιδημῆσαι πρὸς αὑτούς. καὶ ἴσως οὐδὲν ἐποιεῖτε θαυμαστόν: οὐ γὰρ μόνον αἱ λοιπαὶ πόλεις, ἀλλὰ καὶ τῶν ἰσοτίμων ὑμῖν αἱ πλεῖσται σχεδόν, ὅπου γέγονα, καὶ πολιτείας καὶ βουλῆς καὶ τῶν πρώτων τιμῶν οὐδὲν δεομένῳ μετέδωκαν, οὐκ ἀνωφελῆ σφισι νομίζοντες οὐδὲ ἀνάξιον τιμᾶσθαι. τὸ δὲ ὑμέτερον οὐκ ἔστιν ἀλλότριον, ἀλλ̓ ὡς ἂν εὐνοίᾳ καὶ χάριτι πατρίδος τιμώσης πολίτην αὑτῆς. τὸ δὲ εἶναί τινας, ὡς ἂν ἐν δήμῳ, τῶν ἐνθάδε ἐμοὶ σχεδὸν μὴ σφόδρα ἡδομένους οὐκ ἂν θαυμάσαιμι διὰ τὴν τῶν πόλεων φιλοτιμίαν. καίτοι ἐπίσταμαι σαφῶς οὐδὲ τοὺς ἐκεῖ πολίτας ἅπαντας ἀρέσαι δυνάμενος, ἀλλ̓ ἐνίους δἰ αὐτὸ τοῦτο
ἀχθομένους

  [2] And perhaps there was nothing remarkable in what you did; for wherever I have been, not only cities in general, but even, I may say, most of those which are of equal rank with yourselves, have presented me with citizenship, with membership in the Council, and with highest honours without my asking it, believing me to be not unserviceable to themselves or unworthy of being honoured. And your action is not that of strangers but rather, as it were, of a fatherland honouring its own son in token of goodwill and of gratitude. Yet that there should be some here — as is natural in a democracy — who, if I may say so, are not too pleased with me would not surprise me, because of the rivalry between our two cities. Though I am aware that I cannot please even all the citizens of Prusa, but, on the contrary, that some of them are vexed with me for the very reason that I seem to be too patriotic and enthusiastic.

  [3] ὅτι λίαν δοκῶ φιλόπολις καὶ πρόθυμος. δεῖ δὲ τὸν ἐπιεικῆ καὶ μέτριον ἄνδρα καὶ ταύτην παρέχειν τὴν ἐξουσίαν τοῖς ἑαυτοῦ πολίταις. τὸ γὰρ μηδένα ἐν πόλει μήτε ἀντιλέγειν ἑνὶ μήτε μέμφεσθαι κἂν ἅπαντα φαίνηται ποιῶν καλῶς, οὐ δήμων ἐστὶν οὐδὲ ἐπιεικές, ἀλλὰ μᾶλλον φιλεῖ τὸ τοιοῦτον συμβαίνειν τοῖς τυράννοις ἢ τοῖς εὐεργέταις. εἰ οὖν εἰσί τινες πρὸς ἐμὲ δυσκόλως διακείμενοι, τούτοις μάλιστα πιστεύω. δῆλον γὰρ ὡς νομίζοντές με ἀγαπᾶν τὴν ἐμαυτοῦ πατρίδα καὶ πάντα τρόπον αὔξειν οὕτως ἔχουσιν. ἐὰν οὖν πεισθῶσιν ὅτι καὶ ταύτην ἡγοῦμαι πατρίδα, καὶ πράττειν ὑπὲρ αὐτῆς ὅ,τι ἂν δύνωμαι πρόθυμός εἰμι, ῥᾳδίως

  [3] However, a man who is reasonable and fair-minded must allow his fellow citizens this licence too. For it is not to be expected of democracies, nor is it reasonable, that they should not allow anyone in a city either to raise his voice against a single person or to find fault with him, even when that person shows himself to be behaving well in all respects, but such immunity from criticism is more likely to be accorded to dictators than to benefactors. Therefore, if there are some who are ill disposed toward me, it is they in whom I have the most confidence. For it is clear that they feel as they do because they believe I love my fatherland and try to foster it in every way. Therefore, if they become convinced that I regard this city too as my fatherland and am eager to do in its behalf all in my power, they will readily change and come to love me as the others do.

  [4] μεταβαλοῦνται καὶ ἀγαπήσουσί με τοῖς ἄλλοις ὁμοίως. τὸ μὲν οὖν φιλεῖν τὴν πατρίδα μάλιστα πάντων οὐκ ἔξαρνός εἰμι. πυνθάνομαι δὲ αὐτῶν, εἰ τοῦτο ἀδίκου νομίζουσιν ἀνδρὸς εἶναι καὶ μοχθηροῦ, καὶ πολίτην τοιοῦτον οὐκ ἂν ἐθέλοιεν εἶναι παῤ αὑτοῖς. οὐκοῦν ἔξεστιν ὑμῖν ἔχειν κἀμὲ πολίτην ἀνυπόπτως καὶ τῶν ἄλλων τοὺς βελτίστους. καὶ τοίνυν δἰ αὐτό μοι τοῦτο πιστεύοιτε ἂν δικαιότερον. ὅστις μὲν γὰρ ἀγνώμων περὶ τοὺς φύσει γονέας, οὐκ ἂν γένοιτο ὅσιος οὐδὲ πρὸς τοὺς θεμένους αὐτόν.

  [4] Now love of native land is a thing which, above all, I do not disclaim. But I ask them whether they regard this as the mark of an unjust man and one who is base, and whether they would not care to have that kind of citizen in their state. Well then, you have the opportunity to have as a citizen above suspicion not only me but the best of the other Prusans as well. And furthermore, you might more justly feel confidence in me for this very reason; for whoever is inconsiderate toward his natural parents would never be a dutiful son to his parents by adoption;

  [5] ὁ δὲ τοὺς γεννήσαντας ἀγαπῶν οὐδέποτ̓ ἂν ἀμελήσειε τῶν χάριτι γονέων γενομένων. τὸ μὲν γὰρ τῆς φύσεως αὐτόματόν ἐστι, τὸ δὲ τῆς χάριτος ἑκούσιον. εἰμὶ μὲν οὖν πολίτης ἑκατέρων: ἀλλ̓ ἐκείνοις μὲν οὐ δεῖ με περὶ τούτου χάριν εἰδέναι, ὑμᾶς δὲ ὡς εὐεργέτας ἀμείβεσθαι δίκαιον. διὰ γὰρ τὴν ὑμετέραν εὔνοιαν καὶ [p. 59] δωρεὰν μετέχω τῆς πόλεως. ἀλλ̓ ὅσοι μὲν αὐτοὶ πολῖται γεγόνασι, τούτοις μόνον ὑπάρχει φιλάνθρωπον τὸ τῆς δωρεᾶς, τὸ δὲ τῆς φύσεως ἀναγκαῖον οὐ πρόσεστιν. ἐμοὶ δὲ ἀμφοτέρων μέτεστιν:

  [5] whereas he who cherishes those to whom he owes his being would never neglect those who have become parents as an act of grace. For Nature operates without our choice, whereas grace is an act of freewill. Now then, I am a citizen of each of our two cities; but while I need not feel grateful to the men of Prusa in that connexion, it is only fair that I should requite you as benefactors. For it is through your kindness and generosity that I am a member of your city.

  However, for all who have gained citizenship by themselves there is only the benevolence inspired by the grant, and the compulsion which Nature imposes is not attached to it.

  [6] ὁ μὲν γὰρ πάππος ὁ ἐμὸς μετὰ τῆς μητρὸς τῆς ἐμῆς παρὰ τοῦ τότε αὐτοκράτορος φίλου ὄντος ἅμα τῆς Ῥωμαίων πολιτείας καὶ τῆς ὑμετέρας ἔτυχεν, ὁ δὲ πατὴρ παῤ ὑμῶν: ὥστε καὶ χάριτι καὶ γένει πολίτης ὑμέτερός εἰμι. τὸ γὰρ ἀπωτέρω δυοῖν βαθμοῖν ζητεῖν τὸ γένος οὐδαμῶς ἐπιεικές. οὐδεὶς γὰρ οὕτω τό γε ἀληθὲς ἐξ οὐδεμιᾶς εὑρεθήσεται πόλεως. καὶ μὴν τῶν γε ἐμῶν τέκνων ἥδε πατρίς ἐστι μᾶλλον. τὸ μὲν οὖν ἀναγκαῖον συνακολουθεῖν τὰ τέκνα τῷ πατρί: πολὺ δὲ ἥδιον τὸν πατέρα τοῖς παισὶ συνέπεσθαι.

  [6] But as for me, I partake of both; for my grandfather, along with my mother, acquired from the emperor of that day, who was his friend, not only Roman citizenship, but along with it citizenship in Apameia too, while my father got citizenship here from you; consequently I am your fellow townsman by both grace and birth. Again, to my children at least this is fatherland rather than Prusa. While, therefore, necessity dictates that the children follow the father, it is much more pleasant for this father to follow his children.

  [7] διὰ μὲν δὴ ταῦτα εὔνους ὢν ὑμῖν τυγχάνω καὶ πολίτου διάθεσιν ἔχω: καὶ φανερῶς δὲ ἐδήλωσα. τῆς γὰρ φιλονικίας ἐνεστώσης ταῖς πόλεσι, καὶ τῆς πατρίδος σφόδρα μὲν αἰδουμένης ἐμὲ ἄκοντα ἐνοχλῆσαι, σφόδρα δὲ ἐπιθυμούσης ἀναλαβεῖν τὸ πρᾶγμα, πολλάκις τῷ τιμᾶν προκαλουμένης οὐχ ὑπήκουσα πρὸς τοῦτο μόνον, οὐδὲν ἂν ὀκνήσας ἐκείνης ἕνεκεν ποιῆσαι, μηδενὸς ἔλαττον τυχὸν πρᾶξαι δυνάμενος, καὶ φίλων μοι ὄντων οὔτε ὀλίγων οὔτε ἀδυνάτων, ἵνα μηδὲν ἐπίφθονον εἴπω μηδὲ ὃ λυπήσει τινάς, ἔτι δὲ οὐκ

  [7] These, then, are the reasons why I happen to be well disposed toward you and have a citizen’s state of mind; and, moreover, I have shown it openly too. For when strife had broken out between o
ur cities and the city of my birth very considerately disliked to trouble me against my wishes, though it was very eager to take up the problem, often inviting my support by the honours it bestowed upon me, I did not give heed to this inducement alone — not that I should have had any reluctance about acting in behalf of Prusa, since I might possibly have accomplished as much as any one and had not a few friends, and friends, too, not lacking in influence, not to say anything invidious or likely to hurt some persons’ feelings; furthermore, it was not because I shrank from the journey, since I had to go abroad in any case.

  [8] ὀκνῶν τὴν ὁδόν, ὁπότε δεῖ με καὶ ἄλλως ἀπιέναι. τούτων οὖν ὑπαρχόντων ἀπεσχόμην τοῦ πράγματος, οὐκ ἐκείνους προδιδούς, ἀλλ̓ αἰδούμενος ὑμᾶς καὶ νομίζων χρησιμώτερος ἔσεσθαι κἀκείνοις καὶ ὑμῖν, ἐὰν δύνωμαι φίλας ποιῆσαι τὰς πόλεις τῶν τε πρότερον ζητημάτων ἀπαλλάξας καὶ τὸ λοιπὸν εἰς εὔνοιαν καὶ ὁμόνοιαν προτρεψάμενος. τοῦτο γὰρ ἁπάντων βέλτιστόν τε καὶ ἄριστον οὐ μόνον τοῖς ἴσοις πρὸς ἀλλήλους, ἀλλὰ καὶ τοῖς κρείττοσι

  [8] Well then, in spite of these considerations I held off from the affair, not as a traitor to the men of Prusa, but out of consideration for you, and because I believed I should be more serviceable to both sides if I could make the cities friends, not alone by ridding them of their past subjects of dispute, but also by turning them toward friendship and concord for the future. For this is the best course of all and the most expedient, not only in dealings between equals, but also in dealings between superiors and inferiors.