diff --git a/text/augustus/40.json b/text/augustus/40.json
index ac326a331742c25bbe3cc981bf54d292da7a0ca2..375300247102a35a903637bfb68bf6c86bce31c5 100644
--- a/text/augustus/40.json
+++ b/text/augustus/40.json
@@ -1 +1 @@
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the election of tribunes of the people, if there was not a sufficient number of senatorian candidates, he nominated others from the equestrian order; granting them the liberty, after the expiration of their office, to continue in whichsoever of the two orders they pleased. As most of the knights had been much reduced in their estates by the civil wars, and therefore durst not sit to see the public games in the theatre in the seats allotted to their order, for fear of the penalty provided by the law in that case, he enacted, that none were liable to it, who had themselves, or whose parents had ever, possessed a knight's estate. He took the census of the Roman people street by street: and that the people might not be too often taken from their business to receive the distribution of corn, it was his intention to deliver tickets three times a year for four months respectively; but at their request, he continued the former regulation, that they should receive their share monthly. He revived the former law of elections, endeavouring, by various penalties, to suppress the practice of bribery. Upon the day of election, he distributed to the freedmen of the Fabian and Scaptian tribes, in which he himself was enrolled, a thousand sesterces each, that they might look for nothing from any of the candidates. Considering it of extreme importance to preserve the Roman people pure, and untainted with a mixture of foreign or servile blood, he not only bestowed the freedom of the city with a sparing hand, but laid some restriction upon the practice of manumitting slaves. When Tiberius interceded with him for the freedom of Rome in behalf of a Greek client of his, he wrote to him for answer, \"I shall not grant it, unless he comes himself, and satisfies me that he has just grounds for the application.\" And when Livia begged the freedom of the city for a tributary Gaul, he refused it, but offered to release him from payment of taxes, saying, \" I shall sooner suffer some loss in my exchequer, than that the citizenship of Rome be rendered too common.\" Not content with interposing many obstacles to either the partial or complete emancipation of slaves, by quibbles respecting the number, condition and difference of those who were to be manumitted; he likewise enacted that none who had been put in chains or tortured, should ever obtain the freedom of the city in any degree. He endeavoured also to restore the old habit and dress of the Romans; and upon seeing once, in an assembly of the people, a crowd in grey cloaks, he exclaimed with indignation, \"See there, Romanos rerum dominos, gentemque togatam. Rome's conquering sons, lords of the wide-spread globe, Stalk proudly in the toga's graceful robe. And he gave orders to the ediles not to permit, in future, any Romans to be present in the forum or circus unless they took off their short coats, and wore the toga."]]},"phrases":[],"lex":{},"quotes":{"4":[["quotes","aeneid",1,281]]}}
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the election of tribunes of the people, if there was not a sufficient number of senatorian candidates, he nominated others from the equestrian order; granting them the liberty, after the expiration of their office, to continue in whichsoever of the two orders they pleased. As most of the knights had been much reduced in their estates by the civil wars, and therefore durst not sit to see the public games in the theatre in the seats allotted to their order, for fear of the penalty provided by the law in that case, he enacted, that none were liable to it, who had themselves, or whose parents had ever, possessed a knight's estate. He took the census of the Roman people street by street: and that the people might not be too often taken from their business to receive the distribution of corn, it was his intention to deliver tickets three times a year for four months respectively; but at their request, he continued the former regulation, that they should receive their share monthly. He revived the former law of elections, endeavouring, by various penalties, to suppress the practice of bribery. Upon the day of election, he distributed to the freedmen of the Fabian and Scaptian tribes, in which he himself was enrolled, a thousand sesterces each, that they might look for nothing from any of the candidates. Considering it of extreme importance to preserve the Roman people pure, and untainted with a mixture of foreign or servile blood, he not only bestowed the freedom of the city with a sparing hand, but laid some restriction upon the practice of manumitting slaves. When Tiberius interceded with him for the freedom of Rome in behalf of a Greek client of his, he wrote to him for answer, \"I shall not grant it, unless he comes himself, and satisfies me that he has just grounds for the application.\" And when Livia begged the freedom of the city for a tributary Gaul, he refused it, but offered to release him from payment of taxes, saying, \" I shall sooner suffer some loss in my exchequer, than that the citizenship of Rome be rendered too common.\" Not content with interposing many obstacles to either the partial or complete emancipation of slaves, by quibbles respecting the number, condition and difference of those who were to be manumitted; he likewise enacted that none who had been put in chains or tortured, should ever obtain the freedom of the city in any degree. He endeavoured also to restore the old habit and dress of the Romans; and upon seeing once, in an assembly of the people, a crowd in grey cloaks, he exclaimed with indignation, \"See there, Romanos rerum dominos, gentemque togatam. Rome's conquering sons, lords of the wide-spread globe, Stalk proudly in the toga's graceful robe. And he gave orders to the ediles not to permit, in future, any Romans to be present in the forum or circus unless they took off their short coats, and wore the toga."]]},"phrases":[],"lex":{},"quotes":{"4":[["quotes","aeneid",1,281],["quotes","martial-epigrams",14,258]]}}
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diff --git a/text/aulularia-or-the-concealed-treasure/1.json b/text/aulularia-or-the-concealed-treasure/1.json
index 0ee9cc83b54431ee1809b39633f17a46dc7448e4..b6eeb8ae078208d53bb421b8ec2fa18182b791d2 100644
--- a/text/aulularia-or-the-concealed-treasure/1.json
+++ b/text/aulularia-or-the-concealed-treasure/1.json
@@ -1 +1 @@
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HOUSEHOLD GOD: Lest any one should wonder who I am, I will tell you in a few words. I am the household God of this family, from whose house you have seen me coming forth. It is now many years that I have been occupying this house, and I inhabited it"],[4,8,"for the father and the grandfather of this person who now dwells here. But beseeching me, his grandfather entrusted to me a treasure of gold, unknown to all. He deposited it in the midst of the hearth, praying me that I would watch it for him. He, when he died, was of such an avaricious disposition,"],[9,13,"that he would never disclose it to his own son, and preferred rather to leave him in want than to show that treasure to that son. He left him no large quantity of land, on which to live with great laboriousness and in wretchedness."],[14,18,"When he died who had entrusted that gold to me, I began to take notice whether his son would any how pay greater honor to me than his father had paid me. But he was in the habit of venerating me still less and less by very much, and gave me a still less share of devotion."],[19,23,"So in return was it done by me; and he likewise ended his life. He left this person who now dwells here, his son, of the same disposition as his father and grandfather were. He has an only daughter; she is always every day making offerings to me, either with incense, or wine, or something or other;"],[24,28,"she presents me, too, with chaplets. Out of regard for her, I have caused this Euclio to find this treasure, in order that he might more readily give her in marriage if he should wish; for a young man of very high rank has ravished her; this young man knows who it is that he has ravished;"],[29,33,"she knows him not, nor yet does her father know that she has been ravished. This day I shall cause the old gentleman here, our neighbour, to ask her as his wife; that will I do for this reason, that he may the more easily marry her who has ravished her. And this old gentleman who shall ask her as his wife,"],[34,38,"the same is the uncle of that young man who debauched her in the night time at the festival of Ceres. But this old fellow is now making an uproar in the house, as usual; he is thrusting the old woman out of doors, that she may not be privy to the secret. I suppose he wants to look at the gold, if it be not stolen."],[39,40,"EUCLIO: Get out, I say, be off, get out; by my troth, you must budge out of this house here, you pryabout woman, with your inquisitive eyes."],[41,41,"STAPHYLA: Pray why are you beating me, wretched creature that I am?"],[42,43,"EUCLIO: That you may be wretched, and that, curst as you are. you may pass a curst life, well befitting you."],[44,44,"STAPHYLA: But for what reason have you now pushed me out of the house?"],[45,49,"EUCLIO: Am I to be giving you a reason, you whole harvest of whips . Get away there from the door! There, do look, if you please, how she does creep along. But do you know how matters stand with you? If I just now take a stick or a whip in my hand, I’ll quicken that tortoise pace for you."],[50,51,"STAPHYLA: O that the Gods would drive me to hang myself, rather indeed than that I should be a slave in your house on these terms!"],[52,54,"EUCLIO: Hark how the hag is grumbling to herself! By my troth, you wretch, I’ll knock out those eyes of yours, that you mayn’t be able to watch me, what business I’m about."],[55,59,"Get out —further yet! still further! further! There now, stand you there! By my faith, if you budge a finger’s breadth, or a nail’s width from that spot, or if you look back until I shall order you, i’ faith, I’ll give you up at once as a trainer for the gibbet."],[60,64,"I know for sure that I did never see one more accursed than this hag, and I’m sadly in fear of her, lest she should be cheating me unawares, or be scenting it out where the gold is concealed, a most vile wretch, who has eyes in the back of her head as well."],[65,66,"Now I’ll go and see whether the gold is just as I concealed it, that so troubles wretched me in very many ways."],[67,69,"STAPHYLA: By heavens, I cannot now conceive what misfortune, or what insanity, I am to say has befallen my master; in such a way does he"],[70,73,"often, ten times in one day, in this fashion push wretched me out of the house. I’ faith, I know not what craziness does possess this man; whole nights is he on the watch; then, too, all the day long does he sit for whole days together at home like a lame cobbler ."],[74,78,"Nor can I imagine now by what means to conceal the disgrace of my master’s daughter, whose lying-in approaches near; and there isn’t anything better for me, as I fancy, than to make one long capital letter of myself, when I’ve tied up my neck in a halter."],[79,79,"EUCLIO: Now, with my mind at ease, at length I go out of my house,"],[80,81,"after I’ve seen that everything is safe in-doors. Now do you return at once into the house , and keep watch in-doors."],[82,85,"STAPHYLA: Keep watch in-doors upon nothing at all, forsooth! or is it, that no one may carry the house away. For here in our house there’s nothing else for thieves to gain, so filled is it with emptiness and cobwebs."],[86,90,"EUCLIO: ’Tis a wonder that, for your sake, Jupiter doesn’t now make me a King Philip, or a Darius, you hag of hags. I choose those cobwebs to be watched for me. I am poor, I confess it—I put up with it. What the Gods send, I endure. Go in-doors, shut to the door, I shall be there directly."],[91,91,"Take you care not to let any strange person into the house."],[92,92,"STAPHYLA: What if any person asks for fire?"],[93,95,"EUCLIO: I wish it to be put out, that there may be no cause for any one asking it of you. But if the fire shall be kept in, you yourself shall be forthwith extinguished. Then do you say that the water has run out, if any one asks for it."],[96,97,"STAPHYLA: The knife, the hatchet, the pestle and mortar, utensils that neighbours are always asking the loan of—"],[98,100,"EUCLIO: Say that thieves have come and carried them off. In fact, in my absence, I wish no one to be admitted into my house; and this, too, do I tell you beforehand,"],[101,101,"if Good Luck should come, don’t you admit her."],[102,103,"STAPHYLA: I’ faith, she takes good care, I think, not to be admitted; for though close at hand, she has never come to our house."],[104,104,"EUCLIO: Hold your tongue, and go in-doors."],[105,105,"STAPHYLA: I’ll hold my tongue, and be off."],[106,107,"EUCLIO: Shut the door, please, with both bolts. I shall be there directly."],[108,112,"I’m tormented in my mind, because I must go away from my house I’ faith, I go but very unwillingly; but I know full well what I’m about; for the person that is our master of our ward has given notice that he will distribute a didrachm of silver to each man; if I relinquish that, and don’t ask for it, at once I fancy that all"],[113,117,"will be suspecting that I’ve got gold at home; for it isn’t very likely that a poor man would despise ever such a trifle, so as not to ask for his piece of money. For as it is, while I am carefully concealing it from all, lest they should know, all seem to know it,"],[118,122,"and all salute me more civilly than they formerly used to salute me; they come up to me, they stop, they shake hands ; they ask me how I am, what I’m doing, what business I’m about. Now I’ll go there whither I had set out ; afterwards, I’ll betake myself back again home as fast as ever I can."],[123,127,"EUNOMIA: I could wish you, brother, to think that I utter these words by reason of my own regard and your welfare, as is befitting your own sister to do. Although I’m not unaware that we women are accounted troublesome; for we are all of us deservedly considered very talkative,"],[128,132,"and, in fact, they say at the present day that not a single woman has been found dumb in any age. Still, brother, do you consider this one circumstance, that I am your nearest relation, and you in like manner are mine. How proper it is that I should counsel and advise you,"],[133,137,"and you me, as to what we may judge for the interest of each of us; and for it not to be kept concealed or kept silence upon through apprehension, but rather that I should make you my confidant, and you me in like manner. For that reason, now, have I brought you here apart out of doors, that I might here discourse with you upon your private concerns."],[138,138,"MEGADORUS: Best of women, give me your hand."],[139,139,"EUNOMIA: Where is she? Who, pray, is this best of women?"],[140,140,"MEGADORUS: Yourself."],[141,141,"EUNOMIA: Do you say so?"],[142,142,"MEGADORUS: If you say no, I say no."],[143,144,"EUNOMIA: Indeed, it’s right that the truth should be spoken; for the best of women can nowhere be found;"],[145,145,"one is only worse than another, brother."],[146,147,"MEGADORUS: I think the same, and I’m determined never to contradict you on that point, sister. What do you wish?"],[148,148,"EUNOMIA: Give me your attention, I beg of you."],[149,150,"MEGADORUS: ’Tis at your service; use and command me, please, if you wish for aught."],[151,151,"EUNOMIA: A thing that I consider very greatly for your advantage"],[152,152,"I’m come to recommend you."],[153,153,"MEGADORUS: Sister, you are doing after your usual manner."],[154,154,"EUNOMIA: I wish it were done."],[155,155,"MEGADORUS: What is it, sister?"],[156,157,"EUNOMIA: That you may enjoy everlasting blessings in being the father of children."],[158,158,"MEGADORUS: May the Gods so grant it."],[159,159,"EUNOMIA: I wish you to bring home a wife."],[160,160,"MEGADORUS: Ha! I’m undone."],[161,161,"EUNOMIA: How so?"],[162,163,"MEGADORUS: Because, sister, your words are knocking out the brains of unfortunate me; you are speaking stones."],[164,164,"EUNOMIA: Well, well, do this that your sister requests you."],[165,165,"MEGADORUS: If she requests me, I will do it."],[166,166,"EUNOMIA: ’Tis for your own interest."],[167,167,"MEGADORUS: Yes, for me to die before I marry."],[168,170,"Let her who comes here to-morrow, be carried out of the house the day after, sister; on that condition, give me her whom you wish to give; get ready the nuptials."],[171,172,"EUNOMIA: I am able, brother, to provide you with a wife with a very large marriage-portion."],[173,173,"But she’s somewhat aged; she’s of the middle-age of woman. If you request me, brother, to ask her for you, I’ll ask her."],[174,174,"MEGADORUS: Would you like me to ask you a question?"],[175,175,"EUNOMIA: Yes, if you like, ask it."],[176,178,"MEGADORUS: Suppose any old man, past mid-age, brings home a middle-aged wife, if by chance he should have a child by this old woman, do you doubt at all but that the name of that child is Posthumus , all prepared?"],[179,183,"Now, sister, I’ll remove and lessen this labour for you. I, by the merits of the Gods and of my forefathers, am rich enough; these high families, haughty pride, bountiful portions, acclamations, imperiousness, vehicles inlaid with ivory, superb mantles and purple, I can’t abide, things that by their extravagance reduce men to slavery."],[184,184,"EUNOMIA: Tell me, pray, who is she whom you would like to take for a wife?"],[185,186,"MEGADORUS: I’ll tell you. Do you know that Euclio, the poor old man close by?"],[187,187,"EUNOMIA: I know him; not a bad sort of man, i’ faith."],[188,190,"MEGADORUS: I’d like his maiden daughter to be promised me in marriage. Don’t make any words about it, sister; I know what you are going to say; that she’s poor. This poor girl pleases me. I know what thou wouldst say: She’s poor, and her friends deceased. She has brought a wealthy dowry in her silence."],[191,191,"EUNOMIA: May the Gods prosper it."],[192,192,"MEGADORUS: I hope the same."],[193,193,"EUNOMIA: What do you want me now for? Do you wish for anything?"],[194,194,"MEGADORUS: Farewell."],[195,195,"EUNOMIA: And you the same, brother."],[196,197,"MEGADORUS: I’ll go meet Euclio, if he’s at home. But, see! the very person is betaking himself home, whence, I know not."],[198,199,"EUCLIO: My mind had a presentiment that I was going to no purpose when I left my house; and therefore I went unwillingly; for neither did any one of the wardsmen come,"],[200,201,"nor yet the master of the ward, who ought to have distributed the money. Now I’m making all haste to hasten home; for I myself am here, my mind’s at home."],[202,202,"MEGADORUS: May you be well, and ever fortunate, Euclio!"],[203,203,"EUCLIO: May the Gods bless you, Megadorus!"],[204,204,"MEGADORUS: How are you? Are you quite well, and as you wish?"],[205,205,"EUCLIO: It isn’t for nothing when a rich man accosts a poor man courteously;"],[206,206,"now this fellow knows that I’ve got some gold; for that reason he salutes me more courteously."],[207,207,"MEGADORUS: Do you say that you are well?"],[208,208,"EUCLIO: Troth, I’m not very well in the money line."],[209,209,"MEGADORUS: I’ faith, if you’ve a contented mind, you have enough to passing a good life with."],[210,211,"EUCLIO: By my faith, the old woman has made a discovery to him about the gold; ’tis clear it’s all out. I’ll cut off her tongue, and tear out her eyes, when I get home."],[212,212,"MEGADORUS: Why are you talking to yourself?"],[213,215,"EUCLIO: I’m lamenting my poverty; I’ve a grown-up girl without a portion, and one that can’t be disposed of in marriage; nor have I the ability to marry her to anybody."],[216,217,"MEGADORUS: Hold your peace; be of good courage, Euclio: she shall be given in marriaye; you shall be assisted by myself. Say, if you have need of aught; command me."],[218,218,"EUCLIO: Now is he aiming at my property, while he’s making promises; he’s gaping for my gold, that he may devour it;"],[219,222,"in the one hand he is carrying a stone. while he shows the bread in the other. I trust no person, who, rich himself, is exceedingly courteous to a poor man; when he extends his hand with a kind air, then is he loading you with some damage. I know these polypi, who, when they’ve touched a thing, hold it fast."],[223,223,"MEGADORUS: Give me your attention, Euclio, for a little time: I wish to address you in a few words,"],[224,224,"about a common concern of yours and mine."],[225,227,"EUCLIO: Alas! woe is me! my gold has been grabbed from in-doors: now he’s wishing for this thing, I’m sure, to come to a compromise with me; but I’ll go look in my house."],[228,228,"MEGADORUS: Where are you going?"],[229,229,"EUCLIO: I’ll return to you directly, for there’s something I must go and see to at home."],[230,230,"MEGADORUS: By my troth, I do believe that when I make mention of his daughter,"],[231,232,"for him to promise her to me, he’ll suppose that he’s being laughed at by me; nor is there out of the whole class of paupers one more beggarly than he."],[233,235,"EUCLIO: The Gods do favour me; my property’s all safe. If nothing’s lost, it’s safe. I was very dreadfully afraid, before I went in-doors! I was almost dead! I’m come back to you, Megadorus, if you wish to say anything tome."],[236,237,"MEGADORUS: I return you thanks; I beg that as to what I shall enquire of you, you’ll not hesitate to speak out boldly."],[238,238,"EUCLIO: So long, indeed, as you enquire nothing that I mayn’t choose to speak out upon."],[239,239,"MEGADORUS: Tell me, of what sort of family do you consider me to be sprung?"],[240,240,"EUCLIO: Of a good one."],[241,241,"MEGADORUS: What think you as to my character?"],[242,242,"EUCLIO: ’Tis a good one."],[243,243,"MEGADORUS: What of my conduct?"],[244,244,"EUCLIO: Neither bad nor dishonest."],[245,245,"MEGADORUS: Do you know my years?"],[246,246,"EUCLIO: I know that they are plentiful, just like your money."],[247,248,"MEGADORUS: I’ faith, for sure I really did always take you to be a citizen without any evil guile, and now I think you so."],[249,250,"EUCLIO: He smells the gold. What do you want with me now?"],[251,253,"MEGADORUS: Since you know me, and I know you, what sort of person you are—a thing, that may it bring a blessing on myself, and you and your daughter, I ask your daughter as my wife. Promise me that it shall be so."],[254,256,"EUCLIO: Heyday! Megadorus, you are doing a deed that’s not becoming to your usual actions, in laughing at me, a poor man, and guiltless towards yourself and towards your family. For neither in act, nor in words, have I ever deserved it of you, that you should do what you are now doing."],[257,258,"MEGADORUS: By my troth, I neither am come to laugh at you, nor am I laughing at you, nor do I think you deserving of it."],[259,259,"EUCLIO: Why then do you ask for my daughter for your self?"],[260,260,"MEGADORUS: That through me it may be better for you, and through you and yours for me."],[261,264,"EUCLIO: This suggests itself to my mind, Megadorus, that you are a wealthy man, a man of rank; that I likewise am a person, the poorest of the poor; now, if I should give my daughter in marriage to you, it suggests itself to my mind that you are the ox, and that I am the ass; when I’m yoked to you,"],[265,269,"and when I’m not able to bear the burden equally with yourself, I, the ass, must lie down in the mire; you, the ox, would regard me no more than if I had never been born; and I should both find you unjust, and my own class would laugh at me; in neither direction should I have a fixed stall, if there should be any separation; the asses would tear me with their teeth, the oxen would butt at me with their horns."],[270,270,"This is the great hazard, in my passing over from the asses to the oxen."],[271,273,"MEGADORUS: The nearer you can unite yourself in alliance with the virtuous, so much the better. Do you receive this proposal, listen to me, and promise her to me."],[274,274,"EUCLIO: But indeed there is no marriage-portion."],[275,276,"MEGADORUS: You are to give none; so long as she comes with good principles, she is sufficiently portioned."],[277,277,"EUCLIO: I say so for this reason, that you mayn’t be supposing that I have found any treasures."],[278,278,"MEGADORUS: I know that; don’t enlarge upon it. Promise her to me."],[279,280,"EUCLIO: So be it. But, O Jupiter, am I not utterly undone?"],[281,281,"MEGADORUS: What’s the matter with you?"],[282,282,"EUCLIO: What was it sounded just now as though it were iron?"],[283,284,"MEGADORUS: Here at my place, I ordered them to dig up the garden. But where is this man? He’s off, and he hasn’t fully answered me; he treats me with contempt."],[285,288,"Because he sees that I wish for his friendship, he acts after the manner of mankind. For if a wealthy person goes to ask a favour of a poorer one, the poor man is afraid to treat with him; through his apprehension he hurts his own interest. The same person, when this opportunity is lost, too late, then wishes for it."],[289,290,"EUCLIO: By the powers, if I don’t give you up to have your tongue cut out by the roots, I order and I authorize you to hand me over to any one you please to be incapacitated."],[291,292,"MEGADORUS: By my troth, Euclio, I perceive that you consider me a fit man for you to make sport of in my old age, for no deserts of my own."],[293,293,"EUCLIO: I’ faith, Megadorus, I am not doing so, nor, should I desire it, had I the means."],[294,294,"MEGADORUS: How now? Do you then betroth your daughter to me?"],[295,296,"EUCLIO: On those terms, and with that portion which I mentioned to you."],[297,297,"MEGADORUS: Do you promise her then?"],[298,298,"EUCLIO: I do promise her."],[299,299,"MEGADORUS: May the Gods bestow their blessings on it."],[300,301,"EUCLIO: May the Gods so do. Take you care of this, and remember that we’ve agreed, that my daughter is not to bring you any portion."],[302,302,"MEGADORUS: I remember it."],[303,303,"EUCLIO: But I understand in what fashion you, of your class, are wont to equivocate;"],[304,304,"an agreement is no agreement, no agreement is an agreement, just as it pleases you."],[305,306,"MEGADORUS: I’ll have no misunderstanding with you. But what reason is there why we shouldn’t have the nuptials this day?"],[307,307,"EUCLIO: Why, by my troth, there is very good reason for them."],[308,308,"MEGADORUS: I’ll go, then, and prepare matters. Do you want me in any way?"],[309,309,"EUCLIO: That shall be done. Fare you well."],[310,310,"MEGADORUS: Hallo! Strobilus, follow me quickly, in all haste, to the fleshmarket."],[311,313,"EUCLIO: He has gone hence. Immortal Gods, I do beseech you! How powerful is gold! I do believe, now, that he has had some intimation that I’ve got a treasure at home; he’s gaping for that; for the sake of that has he persisted in this alliance."],[314,315,"EUCLIO: Where are you who have now been blabbing to all my neighbours that I’m going to give a portion to my daughter? Hallo! Staphyla, I’m calling you!"],[316,317,"Don’t you hear? Make haste in-doors there, and wash the vessels clean. I’ve promised my daughter in marriage; to-day I shall give her to be married to Megadorus here."],[318,318,"STAPHYLA: May the Gods bestow their blessings on it! But, i’ faith, it cannot be; ’tis too sudden."],[319,320,"EUCLIO: Hold your tongue, and be off. Take care that things are ready when I return home from the Forum, and shut the house up. I shall be here directly."],[321,321,"STAPHYLA: What now am I to do?"],[322,326,"Now is ruin near at hand for us, both for myself and my master’s daughter; for her disgrace and her delivery are upon the very point of becoming known; that which even until now has been concealed and kept secret, cannot be so now. I’ll go in-doors, that what my master ordered may be done when he comes. But, by my faith, I do fear that I shall have to drink of a mixture of bitterness !"],[327,329,"STROBILUS: After my master had bought the provisions, and hired the cooks and these music- girls in the market-place, he ordered me to divide these provisions into two parts."],[330,331,"LYCONIDES: By my troth, but you really shan’t be dividing me , I tell you plainly. If you wish me to go anywhere whole, I’ll do my best."],[332,333,"ANTHRAX: A very pretty and modest fellow, indeed. As if, when you are a conger by name, you wouldn’t like to be cut into pieces."],[334,335,"LYCONIDES: But, Anthrax, I said that in another sense, and not in the one which you are pretending."],[336,336,"STROBILUS: Now my master’s going to be married to-day."],[337,337,"ANTHRAX: Whose daughter is he to marry?"],[338,340,"STROBILUS: The daughter of this Euclio, his near neighbour here. For that reason he has ordered half of these provisions here to be presented to him—one cook, and one music-girl likewise."],[341,341,"ANTHRAX: That is, you take one half to him, the other half home?"],[342,342,"STROBILUS: ’Tis just as you say."],[343,344,"ANTHRAX: How’s that? Couldn’t this old fellow provide from his own resources for the wedding of his daughter."],[345,345,"STROBILUS: Pshaw!"],[346,346,"ANTHRAX: What’s the matter?"],[347,348,"STROBILUS: What’s the matter, do you ask? A pumice stone isn’t so dry as is this old fellow."],[349,351,"ANTHRAX: Do you really say that it is as you affirm?"],[352,352,"STROBILUS: Do be judge yourself. Why, he’s for ever crying out for aid from Gods and men, that his property has gone, and that he is ruined root and branch,"],[353,354,"if the smoke by chance escapes out of doors through the rafters of his house. Why, when he goes to sleep, he ties a bag beneath his gullet."],[355,355,"ANTHRAX: Why so?"],[356,356,"STROBILUS: That when he sleeps, he may lose no breath."],[357,357,"ANTHRAX: And does he stop up the lower part of his windpipe as well,"],[358,358,"lest, perchance, he should lose any breath as he sleeps?"],[359,359,"STROBILUS: In that ’tis as fair that you should credit me, as it is for me to credit you."],[360,360,"ANTHRAX: Why really, I do believe you."],[361,361,"STROBILUS: But, further, do you know how it is?"],[362,362,"I’ faith, he grieves to throw away the water when he washes."],[363,363,"ANTHRAX: Do you think a great talent"],[364,364,"might be begged of this old fellow for him to give us, through which we might become free?"],[365,367,"STROBILUS: By my troth, if you were to ask it, he would never let you have the loan of hunger. Why, the other day, the barber had cut his nails; he collected all the parings, and carried them off."],[368,368,"ANTHRAX: I’ faith, you do describe a miserably stingy wretch."],[369,369,"LYCONIDES: But do you think that he does live so very stingily and wretchedly?"],[370,373,"STROBILUS: A kite, the other day, carried off his morsel of food; the fellow went crying to the Praetor; there, weeping and lamenting, he began to request that he might be allowed to compel the kite to give bail."],[374,375,"There are innumerable other things that I could mention, if I had the leisure. But which of you two is the sharper? Tell me."],[376,376,"LYCONIDES: I—as being much the better one."],[377,377,"STROBILUS: A cook I ask for, not a thief ."],[378,378,"LYCONIDES: As a cook, I mean."],[379,379,"STROBILUS: What do you say?"],[380,380,"ANTHRAX: I’m just as you see me."],[381,381,"LYCONIDES: He’s a nine-day cook; every ninth day"],[382,382,"he’s in the habit of going out to cook."],[383,383,"ANTHRAX: You, you three-lettered fellow;"],[384,384,"do you abuse me, you thief?"],[385,385,"LYCONIDES: To be sure I do, you trebly-distilled thief of thieves."],[386,387,"STROBILUS: Now do you hold your tongue for the present, and, that lamb, whichever is the fatter of the two—"],[388,388,"LYCONIDES: Very well."],[389,389,"STROBILUS: Do you, Congrio,"],[390,391,"take that, and go in-doors there ; and do you follow him;"],[392,392,"the rest of you this way, to our house."],[393,393,"LYCONIDES: By my troth, you’ve made an unfair"],[394,394,"division; they’ve got the fattest lamb."],[395,397,"STROBILUS: But the fattest music-girl shall be given you then. Do you, therefore, go along with him, Phrygia. And do you, Eleusium, step in-doors here, to our house."],[398,398,"LYCONIDES: O you crafty Strobilus,"],[399,401,"have you pushed me off here upon this most miserly old fellow, where if I ask for anything, I may ask even to hoarseness before anything’s found me?"],[402,403,"STROBILUS: ’Tis very foolish, and ’tis thanklessly done, to do a service to you, when what you do goes for nothing."],[404,404,"LYCONIDES: But how so?"],[405,406,"STROBILUS: Do you ask? In the first place then, there will be no confusion for you there in the house; if you want anything to use,"],[407,410,"bring it from your own home, don’t lose your trouble in asking for it. But here, at our house, there’s great confusion, and a large establishment— furniture, gold, garments, silver vessels. If anything’s lost here (as I know"],[411,415,"that you can easily keep hands off—if nothing’s in your way), they may say, The cooks have stolen it; seize them, bind them, beat them, thrust them in the dungeon. Nothing of that sort will happen to you, inasmuch as there will be nothing for you to steal. Follow me this way."],[416,416,"LYCONIDES: I follow."],[417,417,"STROBILUS: Ho, there Staphyla, come out and open the door."],[418,418,"STAPHYLA: Who calls there?"],[419,419,"STROBILUS: Strobilus."],[420,420,"STAPHYLA: What do you want?"],[421,423,"STROBILUS: For you to take in these cooks, and this music-girl, and these provisions for the wedding. Megadorus bade me take these things to Euclio."],[424,424,"STAPHYLA: Are you about to make this wedding, Strobilus, in honor of Ceres?"],[425,425,"STROBILUS: Why?"],[426,426,"STAPHYLA: Because I don’t see any wine brought."],[427,427,"STROBILUS: Why, that will be brought just now, when he himself comes back from the market."],[428,428,"STAPHYLA: There’s no firewood here in our house."],[429,429,"LYCONIDES: There are the beams."],[430,430,"STAPHYLA: I’ faith, there are."],[431,431,"LYCONIDES: There is wood, then; don’t you be seeking it out of doors."],[432,432,"STAPHYLA: What, you unpurified fellow, although your business is with the fire,"],[433,434,"for the sake of a dinner, or of your own hire, do you request us to set our house on fire?"],[435,435,"LYCONIDES: I don’t ask you."],[436,436,"STROBILUS: Take them in-doors."],[437,437,"STAPHYLA: Follow me."],[438,439,"PYTHODICUS: Mind you your business; I’ll step in and see what the cooks are doing, to observe whom, i’ faith, to-day it is a most laborious task."],[440,444,"Unless I manage this one thing, for them to cook the dinner down in the dungeon; thence, when cooked, we might bring it up again in small baskets. But if they should eat below whatever they should cook, those above would go without their dinner, and those below have dined. But here am I chattering, as though I had no business,"],[445,445,"when there’s such a pack of thieves in the house."],[446,449,"EUCLIO: I wished at length to screw up my courage to-day, so as to enjoy myself at the wedding of my daughter. I come to the market, I enquire about fish; they tell me that it is dear, that lamb is dear, beef is dear,"],[450,454,"veal, large fish, and pork, all of them are dear. And for this reason were they still dearer; I hadn’t the money. I came away thence in a rage, since I had nothing wherewithal to make a purchase; and thus did I baulk all those rascals. Then I began to think with myself upon the road,"],[455,459,"If you are guilty of any extravagance on a festive day, you may be wanting on a common day, unless you are saving. After I disclosed this reasoning to my heart and appetite, my mind came over to my opinion, that I ought to give my daughter in marriage at as little expense as possible."],[460,464,"Now I’ve bought a bit of frankincense, and these chaplets of flowers; these shall be placed upon the hearth for our household God, that he may grant a propitious marriage to my daughter. But what do I—? Do I behold my house open? There’s a noise, too, within; is it that I’m robbed, wretch that I am?"],[465,466,"LYCONIDES: Seek of the neighbours a bigger pot if you can; this one’s too little, it can’t hold it."],[467,470,"EUCLIO: Woe to me! By my faith, I’m a dead man; the gold’s being carried off—my pot’s being looked for. I am certainly murdered, unless I make haste to run with all haste in-doors here! Apollo, prithee do assist and help me, whom thou hast already, before this, helped in such circumstances."],[471,473,"Pierce with thine arrows the plunderers of my treasures. But am I delaying to run, before I perish outright."],[474,475,"ANTHRAX: Dromo, do you scale the fish. Do you, Machaerio, have the conger and the lamprey boned."],[476,480,"I’m going to ask the loan of a baking-pan of our neighbour Congrio. You, if you are wise, will have that capon more smoothly picked for me than is a plucked play-actor. But what’s this clamour that’s arising here hard by? By my faith, the cooks, I do believe, are at their usual pranks."],[481,481,"I’ll run in-doors, lest there may be any disturbance here for me as well."],[482,485,"LYCONIDES: Beloved fellow-citizens, fellow-countrymen, inhabitants, neighbours, and all strangers, do make way for me to escape! Make all the streets clear! Never have I at any time, until this day, come to Bacchants, in a Bacchanalian den, to cook; so sadly have they mauled wretched me and my scullions with their sticks."],[486,492,"I’m aching all over, and am utterly done for; that old fellow has so made a bruising school of me; and in such a fashion has he turned us all out of the house, myself and them, laden with sticks. Nowhere, in all the world, have I ever seen wood dealt out more plentifully. Alackaday! by my faith, to my misery, I’m done for; the Bacchanalian den is opening, here he comes. He’s following us. I know the thing I’ll do: that the master himself has taught me."],[493,493,"EUCLIO: Come back! Where are you running to, now? Hold you!"],[494,494,"LYCONIDES: Why are you crying out, you stupid?"],[495,495,"EUCLIO: Because this instant I shall give your name to the Triumvirs ."],[496,496,"LYCONIDES: Why?"],[497,497,"EUCLIO: Because you’ve got a knife."],[498,498,"LYCONIDES: ’Tis the proper thing for a cook."],[499,500,"EUCLIO: Why did you threaten me?"],[501,501,"LYCONIDES: I think that it was badly managed, that I didn’t pierce your side with it."],[502,502,"EUCLIO: There’s not a person that’s living this day a greater rascal than you,"],[503,503,"nor one to whom designedly I would with greater pleasure cause a mischief."],[504,506,"LYCONIDES: I’ faith, though you should hold your noise, really that’s quite clear; the thing itself is its own witness. As it is, I’m made softer by far with your sticks than any ballet-dancer. But what right have you to touch us, you beggarman? What’s the matter?"],[507,508,"EUCLIO: Do you even ask me? Is it that I’ve done less than I ought to have done? Only let me—"],[509,509,"LYCONIDES: Now, by my faith, at your great peril, if this head should feel it!"],[510,512,"EUCLIO: Troth, I don’t know what may happen hereafter; your head feels it just now! But what business, pray, had you in my house, in my absence, unless I had ordered you? I want to know that."],[513,514,"LYCONIDES: Hold your noise, then; because we came to cook for the wedding."],[515,515,"EUCLIO: Why the plague do you trouble yourself"],[516,516,"whether I eat meat raw or cooked, unless you are my tutor."],[517,517,"LYCONIDES: I want to know if you will allow or not allow us to cook the dinner here?"],[518,518,"EUCLIO: I, too, want to know whether my property will be safe in my house."],[519,519,"LYCONIDES: I only wish to carry the things away safe that I brought here! I don’t care for yours; should I be coveting your things?"],[520,521,"EUCLIO: I understand; don’t teach me; I know."],[522,523,"LYCONIDES: What is it, on account of which you now hinder us from cooking the dinner here? What have we done? What have we said to you otherwise than you could wish?"],[524,526,"EUCLIO: Do you even ask me, you rascally fellow? You who’ve been making a thoroughfare of every corner of my house, and the places under lock and key? If you had stopped by the fireside, where it was your business,"],[527,531,"you wouldn’t have had your head broken. It has been done for you deservedly! Therefore that you may now know my determination; if you come nearer to the door here, unless I order you, I’ll make you to be the most wretched of creatures. Do you now know my determination?"],[532,532,"LYCONIDES: Where are you going? Come you back again!"],[533,536,"So may Laverna love me well, I’ll expose you at once with loud abuse here before the house, if you don’t order my utensils to be restored to me! What shall I do now? Verily, by my faith, I came here with unlucky auspices; I was hired for a didrachm ; I stand in more need now of a surgeon than of wages."],[537,537,"EUCLIO: This, by my faith, wherever I shall go, really shall be with me, and with myself will I carry it,"],[538,541,"nor will I ever again entrust it to that place, for it to be in such great peril. Now, then, go you all of you in the house, cooks and music-girls; introduce even, if you like, a whole company of hirelings ; cook, bustle, and hurry now at once just as much as you please."],[542,542,"LYCONIDES: O dear, I’m a ruined man."],[543,543,"EUCLIO: Be off! your labour was hired here, not your talk."],[544,545,"LYCONIDES: Harkye, old gentleman, for the beating, by my faith, I shall demand of you a recompense. I was hired a while ago to cook, and not to be basted."],[546,547,"EUCLIO: Proceed against me at law! Don’t be troublesome! Either cook the dinner, or away with you from the house to downright perdition!"],[548,548,"LYCONIDES: Go there yourself then."],[549,553,"EUCLIO: He’s gone. Immortal Gods! A poor man, who begins to have dealings or business with an opulent one, commences upon a rash undertaking! Thus, for instance, Megadorus who has pretended that, for the sake of honoring me, he sends these cooks hither, is plaguing unfortunate me in every way; for this reason has he sent them, that they might purloin this from unfortunate me."],[554,558,"Just as I might expect, even my dunghill-cock in-doors, that was bought with the old woman’s savings, had well nigh been the ruin of me; where this was buried, he began to scratch there all round about with his claws. What need of more words? So exasperated were my feelings, I took a stick, and knocked off the head of the cock—a thief caught in the act."],[559,563,"I’ faith, I do believe that the cooks had promised a reward to the cock, if he should discover it; I took the opportunity out of their hands, however. What need of many words? I had a regular battle with the dunghill- cock. But see, my neighbour Megadorus is coming from the Forum. I can’t, then, venture to pass by him, but I must stop and speak to him."],[564,569,"MEGADORUS: I’ve communicated to many friends my design about this proposal; they speak in high terms of the daughter of Euclio. They say that it was discreetly done, and with great prudence. But, in my opinion, indeed, if the other richer men were to do the same, so as to take home as their wives, without dower, the daughters of the poorer persons,"],[570,573,"both the state would become much more united, and we should meet with less ill feeling than we now meet with; both, they, the wives, would stand in fear of punishment more than they do stand in fear of it, and we husbands should be at less expense than we now are."],[574,579,"In the greater part of the people this is a most just way of thinking; in the smaller portion there is an objection among the avaricious, whose avaricious minds and insatiate dispositions there is neither law nor magistrate to be able to put a check upon. But a person may say this; How are these rich women with portions to marry, if this law is laid down for the poor?"],[580,583,"Let them marry whom they please, so long as the dowry isn’t their companion. If this were so done, the women would acquire for themselves better manners for them to bring, in place of dowry, than they now bring. I’d make mules, which exceed horses in price,"],[584,584,"to become cheaper than Gallic geldings."],[585,586,"EUCLIO: So may the Gods favour me, I listen to him with delight; very shrewdly has he discoursed on the side of economy."],[587,588,"MEGADORUS: No wife should then be saying: Indeed, I brought you a marriage-portion far greater than was your own wealth;"],[589,591,"why, it really is fair that purple and gold should be found for me, maid-servants, mules, muleteers, and lacqueys, pages to carry compliments, vehicles in which I may be carried."],[592,593,"EUCLIO: How thoroughly he does understand the doings of the wives! I wish he were made Prefect of the manners of the women."],[594,598,"MEGADORUS: Now, go where you will, you may see more carriages among the houses than in the country when you go to a farm-house. But this is even light, in comparison with when they ask for their allowance; there stands the scourer, the embroiderer, the goldsmith, the woollen-manufacturer, retail dealers in figured skirts, dealers in women’s under-clothing,"],[599,603,"dyers in flame-colour, dyers in violet, dyers in wax-colour, or else sleeve-makers, or perfumers; wholesale linendrapers, shoemakers, squatting cobblers, slipper-makers; sandal makers stand there; stainers in mallow colour stand there;"],[604,608,"hairdressers make their demands, botchers their demands; boddice-makers stand there; makers of kirtles take their stand. Now you would think them got rid of; these make way, others make their demands; three hundred duns are standing in your hall; weavers, lace-makers, cabinet-makers,"],[609,611,"are introduced; the money’s paid them. You would think them got rid of by this; when dyers in saffron colours come sneaking along; or else there’s always some horrid plague or other which is demanding something."],[612,613,"EUCLIO: I would accost him, if I didn’t fear that he would cease to descant upon the ways of women; for the present I’ll leave him as he is."],[614,618,"MEGADORUS: When the money has been paid to all the nicknack mongers, for these saffron-coloured garments and stomachers, your wife’s expenses, then at the last comes the tax-gatherer and asks for money. You go, your account is being made up with your banker; the tax-gatherer waits, half-starved, and thinks the money will be paid. When the account has been made up with the banker,"],[619,623,"even already is the husband himself in debt to the banker, and the hopes of the tax-gatlherer are postponed to another day. These, and many others, are the inconveniences and intolerable expenses of great portions; but she who is without portion is in the power of her husband;"],[624,625,"the portioned ones overwhelm their husbands with loss and ruin. But see; here’s my connexion by marriage before the house! How do you do, Euclio?"],[626,626,"EUCLIO: With very great pleasure have I listened to your discourse."],[627,627,"MEGADORUS: Did you hear me?"],[628,628,"EUCLIO: Everything from the very beginning."],[629,629,"MEGADORUS: Still, in my way of thinking indeed, you would be acting a little more becomingly"],[630,630,"if you were more tidy at the wedding of your daughter."],[631,634,"EUCLIO: Those who have display according to their circumstances and splendour according to their means, remember themselves, from whence they are sprung; neither by myself, Megadorus, nor by any poor man, are better circumstances enjoyed than appearances warrant. Costly thy habit as thy purse can buy, But not expressed in fancy."],[635,636,"MEGADORUS: Surely they are; and may the Gods, I hope, make them so to be, and more and more may they prosper that which you now possess."],[637,638,"EUCLIO: That expression don’t please me, which you now possess. He knows that I’ve got this, as well as I do myself: the old woman has discovered it to him."],[639,639,"MEGADORUS: Why do you separate yourself thus alone, apart from the Senate ?"],[640,640,"EUCLIO: Troth, I was considering whether I should accuse you deservedly."],[641,641,"MEGADORUS: What’s the matter?"],[642,645,"EUCLIO: Do you ask me what’s the matter? You who have filled every corner in my house, for wretched me, with thieves? You who have introduced into my dwelling five hundred cooks, with six hands a-piece, of the race of Geryon,"],[646,650,"whom were Argus to watch, who was eyes all over, that Juno once set as a spy upon Jupiter, he never could watch them; a music-girl besides, who could alone drink up for me the Corinthian fountain of Pirene, if it were flowing with wine?"],[651,651,"And then as to provisions—"],[652,653,"MEGADORUS: Troth, there’s enough for a procurer even. I sent as much as a lamb."],[654,655,"EUCLIO: Than which lamb, I, indeed, know right well that there is nowhere a more curious beast existing."],[656,656,"MEGADORUS: I wish to know of you why is this lamb curious?"],[657,657,"EUCLIO: Because it’s all skin and bone, so lean is it with care;"],[658,659,"why, even when alive, by the light of the sun you may look at its entrails; it’s just as transparent as a Punic lantern."],[660,660,"MEGADORUS: I bought it to be killed."],[661,662,"EUCLIO: Then it’s best that you likewise should bargain for it to be carried out for burial; for I believe it’s dead by this time."],[663,663,"MEGADORUS: Euclio, I wish this day to have a drinking with you."],[664,664,"EUCLIO: By my troth, I really must not drink."],[665,666,"MEGADORUS: But I’ll order one cask of old wine to be brought from my house."],[667,667,"EUCLIO: I’ faith, I won’t have it; for I’ve determined to drink water."],[668,669,"MEGADORUS: I’ll have you well drenched this day, if I live, you who have determined to drink water."],[670,670,"EUCLIO: I know what plan he’s upon;"],[671,674,"he’s aiming at this method, to overcome me with wine, and after that, to change the settlement of what I possess: I’ll take care of that, for I’ll hide it somewhere out of doors. I’ll make him lose his wine and his trouble together."],[675,675,"MEGADORUS: Unless you want me for anything, I’m going to bathe, that I may sacrifice."],[676,680,"EUCLIO: By my faith, you pot , you surely have many enemies, and that gold as well which is entrusted to you! Now this is the best thing to be done by me, to take you away, my pot, to the Temple of Faith, where I’ll hide you carefully. Faith, thou dost know me, and I thee; please, do have a care"],[681,682,"not to change thy name against me, if I entrust this to thee. Faith, I’ll come to thee, relying on thy fidelity."],[683,685,"STROBILUS: This is the duty of a good servant, to do what I’m intending, not to consider the commands of his master a bore or trouble to him. For that servant who resolves to serve his master with hearty goodwill,"],[686,690,"him it behoves to act expeditiously for his master, slowly for himself; but if he sleeps, let him so sleep as to bethink himself that he is a servant. But he who lives in servitude to one in love, as I am serving, if he sees love overcoming his master, this I think to be the duty of the servant; to restrain him for his safety, not to impel him onwards towards his own inclination."],[691,695,"Just as a float of bulrushes is placed beneath boys who are learning to swim, by means of which they may labour less, so as to swim more easily and move their hands; in the same way do I consider that it is proper for the servant to be a buoy to his master thus in love, so as to bear him up lest he should go to the bottom; and so should he learn the will of his master, that his eyes should know what his mouth chooses not to speak."],[696,700,"What he orders, he should hasten to perform more swiftly than the swift steeds. He who shall have a care for these things, will escape the castigation of the ox’s hide, nor by his own means will he ever bring the fetters to brightness. Now, my master’s in love with the daughter of this poor man, Euclio; word has just now been brought to my master that she is given to Megadorus here:"],[701,703,"he has sent me here to spy out, that he may be made acquainted with the things that are going on. Now, without any suspicion, I’ll sit here by the sacred altar . From this spot I shall be able, in this direction and that, to witness what they are about."],[704,705,"EUCLIO: O Goddess Faith, do thou but take care not to discover to any person that my gold is there. I have no fear that any one will find it, so well is it concealed in its hiding place."],[706,710,"By my troth, he will surely have a charming booty there, if any one shall meet with that pot loaded with gold. But I entreat thee, Faith, to hinder that. Now I shall go wash me, that I may perform the sacrifice; so that I may not delay my new connexion by marriage, but that, when he sends to me, he may forthwith take my daughter home. Over and over again now, Goddess Faith, do thou take care that I shall carry away the pot safe from thy Temple."],[711,711,"To thy fidelity have I entrusted the gold; in thy grove and Temple is it placed."],[712,715,"STROBILUS: Immortal Gods, what a deed did I hear this person speaking of, how that he had hidden here, in the Temple of Faith, a pot filled with gold; prithee, beware you, how you are more faithful to him than to myself! And he, as I fancy, is the father of her whom my master’s in love with."],[716,719,"I’ll go hence into it; I’ll thoroughly ransack the Temple, to see if I can anywhere find the gold, while he’s engaged. But if I do find it, O Goddess Faith, I’ll offer to thee a gallon jug full of honeyed wine, that I’ll surely offer to thee; but I’ll drink it up myself, when I have offered it."],[720,720,"EUCLIO: It wasn’t for nothing that the raven was just now croaking on my left hand; That raven on yon left-hand oak (Curse on his ill-betiding croak!) Bodes me no good."],[721,723,"he was both scratching the ground with his feet and croaking with his voice. At once my heart began to jump about , and to leap within my breast. But why do I delay to run?"],[724,725,"EUCLIO: Out, out, you earthworm, who have this instant crept out of the earth; who just now were nowhere seen, and now that you are seen shall die for it."],[726,726,"By my faith, you juggler, I’ll receive you now after a disagreable fashion."],[727,728,"STROBILUS: What the curst plague does ail you? What business have you with me, old fellow? Why do you torment me? Why are you dragging me? For what reason are you beating me?"],[729,729,"EUCLIO: You out-and-out whipping-post, do you even ask that, you, not thief, but thrice-dotted thief."],[730,730,"STROBILUS: What have I stolen from you?"],[731,731,"EUCLIO: Give me that back here, if you please."],[732,732,"STROBILUS: What do you want me to give you back?"],[733,733,"EUCLIO: Do you ask me that?"],[734,734,"STROBILUS: As for me, I’ve taken nothing away from you."],[735,736,"EUCLIO: But give up that which you have taken away for yourself. Are you going to do so?"],[737,737,"STROBILUS: Do what?"],[738,738,"EUCLIO: You can’t carry it off."],[739,739,"STROBILUS: What do you want?"],[740,740,"EUCLIO: Lay it down."],[741,741,"STROBILUS: Troth, for my part, I think that you are in the habit of quizzing, old gentleman."],[742,742,"EUCLIO: Put that down, please; cease your quibbling; I’m not trifling now."],[743,743,"STROBILUS: What am I to put down? Why don’t you mention it, whatever it is, by its own name?"],[744,744,"By my faith, I really have neither taken nor touched anything."],[745,745,"EUCLIO: Show me your hands, here."],[746,746,"STROBILUS: Well, I do show them; see, here they are."],[747,747,"EUCLIO: I see them. Come, show me the third, as well. Trin. Show me your hand. Ron. Here ’tis. Trin. But where’s the other? Ron. Why, here. Trin. But I mean, where’s your other hand? Ron. Think you me the giant with an hundred hands? Trin. Give me your right. Ron. My right? Trin. Your left? Ron. My left? Trin. Now both. Ron. There’s both, my dear Antonio"],[748,749,"STROBILUS: Sprites, and frenzy, and madness, possess this old fellow. Are you doing me an injustice, or not?"],[750,751,"EUCLIO: A very great one, I confess, inasmuch as you are not strung up; and that too shall be done this moment, un less you do confess."],[752,752,"STROBILUS: What am I to confess to you?"],[753,753,"EUCLIO: What it was you took away hence."],[754,755,"STROBILUS: May the Gods confound me, if I’ve taken away anything of yours, and if I don’t wish I had taken it away."],[756,756,"EUCLIO: Come then, shake out your cloak."],[757,757,"STROBILUS: At your pleasure."],[758,758,"EUCLIO: You haven’t it among your under-clothing?"],[759,759,"STROBILUS: Search where you please."],[760,762,"EUCLIO: Pshaw! how civilly the rascal speaks, that I mayn’t suppose he has taken it away! I know your tricks. Come, show me here again that right hand."],[763,763,"STROBILUS: Here it is."],[764,764,"EUCLIO: Now show me your left."],[765,765,"STROBILUS: Well, then, I show you both, in fact."],[766,766,"EUCLIO: Now I leave off searching. Give back that here."],[767,767,"STROBILUS: Give back what?"],[768,769,"EUCLIO: Are you trifling with me? You certainly have got it."],[770,770,"STROBILUS: I, got it? Got what?"],[771,772,"EUCLIO: I shan’t say; you want to hear. Whatever you have of mine, give it back."],[773,774,"STROBILUS: You are mad; you’ve searched me all over at your own pleasure, and yet you’ve found nothing of yours in my possession."],[775,777,"EUCLIO: Stop, stop; who was that? Who was the other that was within here, together with yourself? Troth, I’m undone; he’s now rummaging about within. If I let this one go, he’ll escape. At last, I’ve now searched this one all over; he has got nothing. Be off where you please;"],[778,778,"Jupiter and the Gods confound you!"],[779,779,"STROBILUS: He returns his thanks not amiss."],[780,781,"EUCLIO: I’ll go in here now, and I’ll at once throttle this accomplice of yours. Will you not fly hence from my sight? Will you away from here, or no?"],[782,782,"STROBILUS: I’m off."],[783,783,"EUCLIO: Take you care, please, how I see you."],[784,787,"STROBILUS: I would rather that I were dead outright, by a shocking death, than not lay an ambush this day for that old fellow. But he’ll not venture now to hide his gold here; he’ll now be carrying it with him, I guess, and be changing the spot."],[788,789,"But hark! there’s a noise at the door. See, the old fellow’s bringing out the gold with him! Meanwhile, I’ll step aside here to the door."],[790,792,"EUCLIO: I had thought that there was the very greatest dependence upon Faith; very nearly had she played me a pretty trick. If the raven hadn’t come to my assistance, to my sorrow I should have been undone."],[793,797,"Troth, I very much wish that raven would come to me which gave me the warning, that I might say something kind to him; for I would as soon give him something to eat as lose it. Now I’m thinking of a lonely spot where I shall hide this. The grove of Sylvanus, outside of the wall, is unfrequented,"],[798,799,"and planted with many a willow; there will I choose a spot. I’m determined to trust Sylvanus , rather than Faith."],[800,802,"STROBILUS: Capital! capital! the Gods will me to be safe and preserved! Now will I run before to that place, and climb up into some tree, and thence will I watch where the old fellow hides the gold."],[803,804,"Although my master bade me remain here, I’m resolved rather to risk a mishap along with emolument."],[805,808,"LYCONIDES: I’ve told you all, mother; as well as I do myself, you understand all about the daughter of Euclio. Now, I do entreat you, my mother, make mention of it to my uncle, and I now unask of you, mother, that which before I entreated of you, to conceal this from Megadorus."],[809,812,"EUNOMIA: You know, yourself, that what you desire to be done, I desire, and I trust that I shall obtain this of my brother; and the reason is good, if ’tis so as you say, that in a drunken fit you debauched this damsel."],[813,813,"LYCONIDES: Could I, my mother, tell a falsehood in your presence?"],[814,815,"PHAEDRA: I die, my nurse; my pangs are coming on! I entreat thee for thy protection, Juno Lucina!"],[816,817,"LYCONIDES: Ah! my mother, I see a more convincing proof for you; she’s crying aloud—she’s in the pangs of labour."],[818,818,"EUNOMIA: Come in-doors here, with me, my son, to my brother,"],[819,819,"that I may obtain a grant from him of that which you beg of me."],[820,823,"LYCONIDES: Go; I’ll follow you this instant, mother. But my servant, Strobilus, I wonder where he is, whom I ordered to wait here for me. Now I reflect with myself, if he’s lending me his assistance, it isn’t fair that I should be angry with him."],[824,824,"I’ll go in-doors, where they are sitting in judgment upon my life."],[825,828,"STROBILUS: I, by myself, exceed the riches of the Griffins, who inhabit the golden mountains, For I’m unwilling to make mention of those other kings, beggarly fellows—I am the king Philip. O charming day!"],[829,833,"for when I went from here, just now, I arrived there much the first, and, long before, I placed myself in a tree, and thence observed where the old fellow hid the gold. When he departed thence, I let myself down from the tree, and dug up the pot full of gold. Thence, from that spot,"],[834,836,"I saw the old fellow betaking himself back again; he didn’t see me, for I turned a little on one side, out of the path. Heyday! here he comes himself. I’ll go and hide this away, at home."],[837,838,"EUCLIO: I’m ruined! I’m done for! I’m murdered! Whither shall I run? Whither not run? Stop him—stop him. Whom? who? I don’t know. I see nothing! I’m going blindfold; and, in fact, whither I am going, or where I am, or who I am,"],[839,843,"I can’t in my mind find out for certain. I beseech you, give me your aid (I beg and entreat of you), and point me out the person that has taken it away. What’s the matter? Why do you laugh? I’m acquainted with you all; I know that there are many thieves here, who conceal themselves with white clothes and chalk, and sit as though they were honest! What say you? You I’m resolved to believe; for I perceive, even by your looks, that you are honest."],[844,848,"Well then, none of these has got it? You’ve been the death of me! Tell me, then, who has got it? You don’t know? Oh,wretched, wretched me! I’m done for! wofully undone! In most sorry plight I go; so much groaning, and misfortune, and sorrow, has this day brought upon me, hunger and poverty, too. I’m the most utterly ruined of all men upon the earth! For what need of life have I, who have"],[849,850,"lost so much gold that I so carefully watched? I pinched myself, and my inclinations, and my very heart! Now others are rejoicing at this, my loss and my misfortune! I cannot endure it."],[851,853,"LYCONIDES: What person, I wonder, is this before our house lamenting, and that utters complaints with his moaning? Why,surely, this is Euclio, as I imagine. I’m utterly undone! The thing’s all out; he knows now, as I suppose, that his daughter is brought to bed. I’m in a state of uncertainty now"],[854,854,"what I shall do, whether go or remain, accost him or fly."],[855,855,"EUCLIO: What person is it that speaks there?"],[856,856,"LYCONIDES: ’Tis I, wretch that I am."],[857,858,"EUCLIO: Yes, and so am I, and wretchedly ruined, whose lot is misfortune so great and sorrow."],[859,859,"LYCONIDES: Be of good courage."],[860,860,"EUCLIO: How, prithee, can I be so?"],[861,862,"LYCONIDES: Because that deed which is afflicting your mind, I did it, and I confess it."],[863,863,"EUCLIO: What is it I hear from you?"],[864,864,"LYCONIDES: That which is the truth."],[865,866,"EUCLIO: What evil, young man, have I deserved, by reason of which you should do thus, and go to ruin both me and my children?"],[867,867,"LYCONIDES: A Divinity was my prompter; he prompted me to do it."],[868,868,"EUCLIO: How?"],[869,870,"LYCONIDES: I confess that I have done wrong, and I know that I deserve censure; for that reason I’m come to beseech you, that, with feelings assuaged, you will pardon me."],[871,871,"EUCLIO: Why did you dare do so, to touch that which was not your own?"],[872,873,"LYCONIDES: What do you wish to be done? The thing has been done; it can’t be undone. I believe that the Gods willed it, for if they hadn’t willed it, I know it wouldn’t have happened."],[874,874,"EUCLIO: But I believe that the Gods have willed that I should be the death of you in fetters."],[875,875,"LYCONIDES: Don’t say that!"],[876,876,"EUCLIO: What business then have you to touch what is my own against my will?"],[877,877,"LYCONIDES: Because I did it under the evil influence of wine and love."],[878,882,"EUCLIO: Most audacious man, that you should dare to come here to me with that speech, you impudent fellow! For if this is lawful, so that you may be able to excuse it—let us openly, in broad daylight, plunder their golden trinkets from ladies—after that, if we are caught, let us excuse ourselves, that we did it when intoxicated,"],[883,884,"by reason of being in love. Too cheap are wine and love, if one in liquor and in love is allowed to do with impunity whatever he pleases."],[885,885,"LYCONIDES: But I come to you of my own accord to supplicate you on account of my folly."],[886,887,"EUCLIO: Persons don’t please me, who, when they’ve done wrong, excuse themselves. You knew that you had no right there; you oughtn’t to have touched."],[888,889,"LYCONIDES: Therefore, inasmuch as I did dare to touch, I make no objection to keep by all means."],[890,890,"EUCLIO: You, keep what is my own against my will?"],[891,892,"LYCONIDES: Against your will, I do not ask; but I think that that which was yours ought to be mine. Moreover, Euclio, you’ll find, I say, that mine it ought to be."],[893,893,"EUCLIO: Now really, on my word, I’ll drag you to the Praetor and take proceedings against you,"],[894,894,"unless you make restitution."],[895,895,"LYCONIDES: Make restitution of what to you?"],[896,896,"EUCLIO: What you’ve stolen of mine."],[897,897,"LYCONIDES: I, stolen of yours? Whence, or what is it?"],[898,899,"EUCLIO: So shall Jupiter love you, how ignorant you are about it!"],[900,900,"LYCONIDES: Unless, indeed, you tell me what you are enquiring for."],[901,902,"EUCLIO: The pot of gold, I say, I’m asking back of you, which you confessed to me that you had taken away."],[903,903,"LYCONIDES: By my faith, I’ve neither said so, nor have I done it."],[904,904,"EUCLIO: Do you deny it?"],[905,906,"LYCONIDES: Yes, I do utterly deny it; for neither the gold nor yet this pot, what it means, do I know or understand."],[907,909,"EUCLIO: Give me up that pot which you took away from the wood of Sylvanus. Come, give it me back! I would rather give you the one-half of it. Although you are a thief to me, I’ll not be hard upon the thief. Give it me back."],[910,910,"LYCONIDES: You are not in your senses, to call me a thief; I thought, Euclio, that you"],[911,912,"had come to the knowledge of another matter; as concerns myself, it is a great matter which I wish to speak with you upon at your leisure, if you are at leisure."],[913,913,"EUCLIO: Tell me, in good faith, have you not stolen that gold?"],[914,914,"LYCONIDES: In good faith, No."],[915,915,"EUCLIO: Nor know who has taken it away?"],[916,916,"LYCONIDES: In good faith, No, to that as well."],[917,918,"EUCLIO: But if you should know who has taken it away, will you discover it to me?"],[919,919,"LYCONIDES: I will do so."],[920,920,"EUCLIO: Nor accept of a share from him,"],[921,921,"whoever he is, for yourself, nor harbour the thief?"],[922,922,"LYCONIDES: Even so."],[923,923,"EUCLIO: What if you deceive me?"],[924,924,"LYCONIDES: Then may great Jupiter do unto me what he pleases."],[925,925,"EUCLIO: I’m satisfied. Come, then, say what you wish."],[926,928,"LYCONIDES: If you know me but imperfectly, of what family I’m born: Megadorus here is my uncle; Antimachus was my father; my name is Lyconides;"],[929,929,"Eunomia is my mother."],[930,931,"EUCLIO: I know the family; now, what do you want?"],[932,932,"LYCONIDES: I want to know this. You have a daughter of yours?"],[933,933,"EUCLIO: Why, yes, she’s there at home."],[934,934,"LYCONIDES: You have, I think, recently betrothed her to my uncle?"],[935,935,"EUCLIO: You have the whole matter."],[936,936,"LYCONIDES: He has now bade me announce to you his refusal of her."],[937,937,"EUCLIO: A refusal, when the things are got ready, and the wedding’s prepared?"],[938,939,"May all the immortal Gods and Goddesses confound him, so far as is possible, by reason of whom this day, unhappy wretch that I am, I have lost so much gold!"],[940,941,"LYCONIDES: Be of good heart, and speak in kindly terms; now, a thing—may it turn out well and prosperously to you and your daughter.—May the Gods so grant—say."],[942,942,"EUCLIO: May the Gods so grant."],[943,943,"LYCONIDES: And for me, too, may the Gods so grant it. Now, then, do you listen."],[944,948,"The man that admits a fault is not so much to be despised, if he feels a sense of shame when he excuses himself. Now, Euclio, I do beseech you, that what unawares I have done wrong towards yourself or your daughter, you will grant me pardon for the same, and give her for a wife to me, as the laws demand. I confess that I did violence to your daughter"],[949,949,"on the festival of Ceres, by reason of wine and the impulse of youth."],[950,950,"EUCLIO: Woe is me! What shocking deed do I hear of you?"],[951,954,"LYCONIDES: Why do you exclaim? You whom I’ve made to be a grandfather now at the very wedding of your daughter. For your daughter has just been brought to bed in the ninth month after—calculate the number; for that reason, in my behalf, has my uncle sent his refusal."],[955,955,"Go in-doors; enquire whether it is so or not as I say."],[956,958,"EUCLIO: I’m undone utterly; so very many misfortunes unite themselves for my undoing. I’ll go in-doors, that I may know what of this is true."],[959,961,"LYCONIDES: I’ll follow you this instant. This matter seems now to be pretty nearly in the haven of safety. Now, where to say my servant Strobilus is, I don’t know,"],[962,964,"but yet I’ll wait here still a little while; after that I’ll follow this man indoors; now, in the meantime, I’ll give him leisure to enquire of the nurse about my doings, the attendant of his daughter, whether she knows the truth."],[965,966,"STROBILUS: Immortal Gods, with what and how great delights do you present me! I’ve got a four pound pot filled with gold; who there is richer than I?"],[967,967,"What man is there greater than I at Athens now; any one, I mean, to whom the Gods are propitious?"],[968,968,"LYCONIDES: Why, surely, I seemed just now to hear the voice of some one speaking here."],[969,970,"STROBILUS: Ha! do I not see my master?"],[971,971,"LYCONIDES: Do I see Strobilus now, my servant?"],[972,972,"STROBILUS: ’Tis he himself."],[973,973,"LYCONIDES: ’Tis no other."],[974,974,"STROBILUS: I’ll accost him."],[975,976,"LYCONIDES: I’ll step out towards him. I do think that he has been, as I requested him, to the old woman, the nurse herself of this damsel."],[977,979,"STROBILUS: Why don’t I tell him that I’ve found this prize, and speak out? For that reason, I’ll beg of him to make me free. I’ll go and speak to him. I’ve found—"],[980,980,"LYCONIDES: What have you found?"],[981,982,"STROBILUS: Not that which the boys cry out that they’ve found in the bean."],[983,983,"LYCONIDES: And are you trifling with me then, as you are in the habit of doing?"],[984,984,"STROBILUS: Master, stop; I’ll speak out then; do listen."],[985,985,"LYCONIDES: Come then, tell me."],[986,987,"STROBILUS: I’ve found to-day, master very great riches."],[988,988,"LYCONIDES: Where, pray?"],[989,989,"STROBILUS: A four pound pot, I say, full of gold!"],[990,990,"LYCONIDES: What crime is this that I hear of from you?"],[991,991,"STROBILUS: I’ve stolen it from this old fellow, Euclio. LYCONIDES: Where is this gold?"],[992,992,"STROBILUS: In my box at home; I now wish to be made free."],[993,993,"LYCONIDES: I, make you free, you fellow,"],[994,994,"brimful of wickedness?"],[995,997,"STROBILUS: Out upon you, master, I know what you would be at. Troth, I’ve cleverly tried your inclination; you were just getting ready to take it away from me; what would you do, if I had found it?"],[998,999,"LYCONIDES: You can’t make good your pretences. Come, give up the gold!"],[1000,1000,"STROBILUS: I, give up the gold?"],[1001,1001,"LYCONIDES: Give it up, I say, that it may be given back to him."],[1002,1002,"STROBILUS: Where am I to get it from?"],[1003,1003,"LYCONIDES: That which you confessed just now to be in your box."],[1004,1004,"STROBILUS: I’ faith, I’m in the habit of talking nonsense;"],[1005,1005,"’twas in that way I was speaking."],[1006,1006,"LYCONIDES: But do you know what?—"],[1007,1013,"STROBILUS: Even kill me outright, i’ faith, you never shall get it hence of me STROBILUS: — the pot belonging to the old fellow, which I’ve not got. LYCONIDES: I will have it, whether you will or no; when I’ve tied you up all fours, and torn asunder your body for you tied up to the beam. But why do I delay to rush upon the jaws of this rascal, and why this instant do I not compel his soul to take its journey before its time? Are you going to give it me or not? STROBILUS: I will give it you. LYCONIDES: I want you to give it me now, and not at a future time. STROBILUS: I’ll give it now; but I entreat you to allow me to recover breath. Aha! What is it you want me to give you, master? LYCONIDES: Don’t you know, you rascal? And do you dare to refuse me the four pound pot full of gold which you just now said you had stolen? Hallo there! Where now are the flogging men? STROBILUS: Master, do hear a few words. Lyc. I won’t hear; floggers, hallo there—hallo! SLAVE: What’s the matter? LYCONIDES: I want the chains to be got ready. STROBILUS: Listen to me, I beg of you; afterwards order them to bind me as much as you please. LYCONIDES: I will hear you; but hasten the matter very quickly. STROBILUS: If you order me to be tortured to death, see what you obtain; in the first place, you have the death of your slave. Then, what you wish for you cannot get. But if you had only allured me by the reward of dear liberty, you would already have obtained your wish. Nature produces all men free, and by nature all desire freedom. Slavery is worse than every evil, than every calamity; and he whom Jupiter hates, him he first makes a slave. LYCONIDES: You speak not unwisely STROBILUS: Now then hear the rest. Our age has produced masters too grasping, whom I’m in the habit of calling Harpagos, Harpies, and Tantali, poor amid great wealth, and thirsty in the midst of the waters of Ocean; no riches are enough for them, not those of Midas, not of Crœsus; not all the wealth of the Persians can satisfy their Tartarean maw. Masters use their slaves rigorously, and slaves now obey their masters but tardily; so on neither side is that done which would be fair to be done. Their provisions, kitchens, and store-cellars, avaricious old fellows shut up with a thousand keys. Slaves, thievish, doubledealers, and artful, open for themselves things shut up with a thousand keys, which the owners hardly like to be granted to their lawful children, and stealthily do they carry off, consume, and lick them up—fellows that will never disclose their hundred thefts even at the gibbet; thus in laughter and joking do bad slaves take revenge upon their slavery. So then, I come to the conclusion that liberality renders slaves faithful. LYCONIDES: Rightly, indeed, have you spoken, but not in a few words, as you promised me. But if I do make you free, will you give me back what I’m asking for? STROBILUS: I will give it back; but I wish for witnesses to be present; you’ll pardon me, master, I trust you but little. LYCONIDES: Just as you please; let there be present even a hundred; then I shouldn’t care about it. STROBILUS: Megadorus, and you, Eunomia, please come here, I beg of you; the business finished, you shall return directly. MEGADORUS: Who’s calling us? Ha! Lyconides! EUNOMIA: Ha! Strobilus, what is the matter? Say. LYCONIDES: ’Tis a short matter. MEGADORUS: What is it? STROBILUS: I’m calling you as witnesses. If I bring here a four pound pot full of gold and give it up to Lyconides, Lyconides makes me a free man, and orders me to be my own master. Do you not promise me so? LYCONIDES: I do promise so. STROBILUS: Have you heard now what he has said? MEGADORUS: We have heard. STROBILUS: Swear, then, by Jupiter. LYCONIDES: Alas! to what I am reduced by the misfortunes of others! You are too insulting; still, I’ll do what he bids me. STROBILUS: Hark you, our generation hasn’t much confidence in people: the documents are signed; the twelve witnesses are present; the registrar writes down the time and the place; and still, the pleader is found to deny that it has been done. LYE: But release me speedily, please. STROBILUS: Here, take this stone. LYCONIDES: If I knowingly deceive you, so may Jupiter reject from me his blessings, the city and citadel safe, as I do this stone. Have I now satisfied you? STROBILUS: I am satisfied; and I’m going to bring the gold. LYCONIDES: Go with the speed of Pegasus, and return devouring the road with your rapid steps. Any impertinent slave, that wishes to be more wise than his master, is a nuisance to a decent man. Let this Strobilus be off as a free man to utter perdition, if he only brings me the pot full of pure gold, so that I may restore Euclio, my father-in-law, from his grief to joy, and obtain the favour of his daughter, who is just brought to bed by reason of my debauching her. But see! Strobilus is returning, loaded; as I guess, he’s bringing the pot; and, for sure, it is the pot that he’s carrying. STROBILUS: Lyconides, I bring you my findings that I promised—the four pound pot of gold; have I been long? LYCONIDES: Why, yes. O immortal Gods, what do I behold? Or what is it I hold? More than six hundred Philippean pieces, three or four times over. But let’s call out Euclio forthwith. LYCONIDES: Ho, Eucho, Euclio! MEGADORUS: Euclio, Euclio! EUCLIO: What’ the matter? LYCONIDES: Come down to us, for the Gods will you to be saved; we’ve got the pot. EUCLIO: Have you got it, or are you trifling with me? LYCONIDES: We’ve got it, I say. Now, if you can, fly down hither. EUCLIO: O great Jupiter! O household Divinity and Queen Juno! and Alcides, my treasurer! that at length you do show pity upon a wretched old man. O my pot! O how aged I, your friend, do clasp you with joyful arms, and receive you with kisses; with a thousand embraces even I cannot be satisfied. O my hope! my heart! that dissipates my grief. LYCONIDES: I always thought that to be in want of gold was the worst thing for both boys and men, and all old people. Indigence compels boys to be guilty of misdeeds, men to thieve, and old men themselves to become beggars. But ’tis much worse, as I now see, to abound in gold beyond what’s necessary for us. Alas! what miseries has Euclio endured on account of the pot, that a little while since was lost by him! EUCLIO: To whom shall I give deserved thanks? Whether to the Gods, who show regard for good men, or to my friends, upright men, or to them both? Rather to both, I think; and first to you, Lyconides, the origin and author of so great a good; you do I present with this pot of gold; accept it with pleasure. I wish it to be your own, and my daughter as well, in the presence of Megadorus, and his good sister, Eunomia. LYCONIDES: The favour is received, and is returned, in thanks, as you deserve, Eucho, a father-in-law most acceptable to me. EUCLIO: I shall think the favour sufficiently returned to me, if you now receive with pleasure my gift, and myself as well for your father-in-law. LYCONIDES: I do receive it; and I wish my house to be that of Euclio. STROBILUS: What still remains, master,—remember now that I’m to be free. LYCONIDES: You’ve well put me in mind. Be you a free man, O Strobilus, for your deserts; and now prepare in-doors the dinner that has been so disturbed. STROBILUS: Spectators, the avaricious Euclio has changed his nature; he has suddenly become liberal; so, too, do you practise liberality; and if the play has pleased you well, loudly clap your hands."]]},"phrases":[[16,284,3,4,"c"],[67,779,2,3,"c"],[69,331,8,9,"c"],[69,823,2,3,"c"],[83,14,2,3,"c"],[109,54,5,6,"c"],[109,120,9,10,"c"],[109,287,7,8,"c"],[109,489,4,5,"c"],[109,995,6,7,"c"],[111,859,0,2,"c"],[111,940,0,2,"c"]],"lex":{"0":[17611,17642,17687,17727,17829,17838,17890,17946,18034,18057,18294,18301,18402,18576,18587,18655,18722,18800,18801,18915,18932,19052,19072,19141,19264,19290,19304,19384,19503,19734,20216,20390,20536,20599,20712,20920,20968,21088,21298,21359,21393,21576,21619,22036,22369,23069,23285,23401,26171,26295,27256,27572,37384,37959,38051,38896,38916,39105,103683,103958,104143,104232,104233,104234,104235,104238,104243,104245,104246,104247,104251,104252,104253,104255,105642],"1":[17609,17611,17615,17627,17628,17648,17661,17673,17705,17707,17719,17723,17734,17749,17788,17792,17798,17806,17823,17831,17839,17850,17861,17864,17889,17916,17946,17963,17973,17991,18000,18019,18021,18022,18057,18083,18125,18155,18305,18311,18346,18361,18383,18427,18430,18451,18455,18456,18458,18505,18518,18556,18567,18591,18608,18633,18642,18670,18673,18708,18754,18766,18779,18798,18815,18877,18883,18912,18931,18934,18971,18977,18987,19079,19141,19163,19168,19290,19369,19420,19429,19550,19574,19855,19879,19931,19958,20028,20087,20115,20146,20178,20367,20402,20526,20541,20670,20678,20737,20766,20971,21014,21099,21171,21219,21298,21338,21391,21393,21434,21470,21484,21514,21519,21536,21602,21642,21650,21674,21729,21753,21766,21781,21893,21955,22036,22057,22098,22217,22361,22374,22421,22465,22535,22600,22824,22999,23151,23226,23286,23301,23371,23455,23457,23544,23577,23645,23678,23772,23902,24076,24460,24562,24635,24652,25114,25264,25278,25543,25814,25846,25933,26354,27055,27302,27451,28215,37329,37384,37457,37527,37542,37635,37659,37686,37691,37724,37737,37745,38014,38068,38287,38422,38730,38932,39276,39308,39335,39590,103496,103562,103592,103643,103694,103828,103871,104017,104027,104064,104262,104263,104264,104265,104268,104271,104275,104277,104280,104282,104283,104288,104290,104291,104292,104293,104294,104298,104299,104300,104306,104307,104308,104309,104311,104312,104316,104319,104321,104323,104324,104328,104331,104337,104340,104343,104344,104345,104347,104428,104434,104467,107358,109753,109942,110715,111687,114307,135265,188819],"2":[17615,17628,17630,17633,17637,17650,17699,17719,17723,17735,17770,17861,17890,17900,17933,17974,17987,18001,18019,18069,18098,18209,18220,18356,18455,18476,18587,18631,18670,18690,18716,18848,18849,18887,18916,18935,19060,19111,19355,19378,19671,19698,19953,20370,20447,20578,20647,20664,20801,20807,20909,20959,21012,21032,21039,21063,21084,21212,21219,21225,21245,21388,21487,21514,21517,21567,21597,21785,21989,22036,22176,22352,22457,23311,23356,23431,23670,23708,23721,23819,23948,23952,24076,24096,24249,24372,24494,24863,25068,25610,26249,26339,26582,28110,37536,37618,37634,37898,37984,38129,38221,38236,38260,38368,38387,38777,38909,39011,39477,103524,103583,103691,103921,103958,104351,104352,104362,104368,104371,104372,104373,104375,104377,104378,104379,104380,104381,104383,104384,104385,104387,104389,104393,104394,104395,104396,104398,104400,104405,104407,104412,104413,104416,104417,104422,105008,107630,127194,174549],"3":[17611,17732,17749,17763,17792,17835,17838,17850,17916,17934,17946,17967,17969,17991,17995,17998,18030,18050,18060,18101,18168,18169,18182,18220,18230,18324,18326,18330,18331,18336,18353,18367,18383,18392,18402,18442,18521,18555,18565,18578,18586,18613,18670,18706,18734,18802,18923,18951,19022,19030,19048,19052,19140,19141,19438,19462,19474,19733,19734,19831,19832,19858,19861,19864,19937,20029,20081,20117,20269,20511,20541,20559,20599,20820,20879,20942,20948,20956,20959,21138,21226,21263,21301,21341,21391,21398,21507,21597,21619,21652,21672,21768,21773,21805,21807,21863,22054,22057,22066,22079,22086,22092,22135,22155,22162,22298,22317,22402,22480,22571,22923,23056,23315,23606,23894,24016,24150,24496,24764,24941,24954,25256,25399,25949,26021,26126,26251,26665,26809,27034,27572,28275,28277,28429,37329,37334,37362,37636,37723,37836,103648,103749,103778,103787,103871,103914,103995,104032,104432,104433,104438,104439,104440,104441,104444,104448,104449,104450,104452,104457,104458,104464,104468,104469,104471,104475,104482,104488,104491,104768,104918,105314,106906,114618,181172,183900],"4":[17622,17878,18582,20401,20651,23175,26313,38482,104428,104497,104510,108023,171452],"551":[104368],"592":[19355]},"quotes":{"585":[["quoted_by","heautontimorumenos-or-the-self-tormenter",1,1025]]}}
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HOUSEHOLD GOD: Lest any one should wonder who I am, I will tell you in a few words. I am the household God of this family, from whose house you have seen me coming forth. It is now many years that I have been occupying this house, and I inhabited it"],[4,8,"for the father and the grandfather of this person who now dwells here. But beseeching me, his grandfather entrusted to me a treasure of gold, unknown to all. He deposited it in the midst of the hearth, praying me that I would watch it for him. He, when he died, was of such an avaricious disposition,"],[9,13,"that he would never disclose it to his own son, and preferred rather to leave him in want than to show that treasure to that son. He left him no large quantity of land, on which to live with great laboriousness and in wretchedness."],[14,18,"When he died who had entrusted that gold to me, I began to take notice whether his son would any how pay greater honor to me than his father had paid me. But he was in the habit of venerating me still less and less by very much, and gave me a still less share of devotion."],[19,23,"So in return was it done by me; and he likewise ended his life. He left this person who now dwells here, his son, of the same disposition as his father and grandfather were. He has an only daughter; she is always every day making offerings to me, either with incense, or wine, or something or other;"],[24,28,"she presents me, too, with chaplets. Out of regard for her, I have caused this Euclio to find this treasure, in order that he might more readily give her in marriage if he should wish; for a young man of very high rank has ravished her; this young man knows who it is that he has ravished;"],[29,33,"she knows him not, nor yet does her father know that she has been ravished. This day I shall cause the old gentleman here, our neighbour, to ask her as his wife; that will I do for this reason, that he may the more easily marry her who has ravished her. And this old gentleman who shall ask her as his wife,"],[34,38,"the same is the uncle of that young man who debauched her in the night time at the festival of Ceres. But this old fellow is now making an uproar in the house, as usual; he is thrusting the old woman out of doors, that she may not be privy to the secret. I suppose he wants to look at the gold, if it be not stolen."],[39,40,"EUCLIO: Get out, I say, be off, get out; by my troth, you must budge out of this house here, you pryabout woman, with your inquisitive eyes."],[41,41,"STAPHYLA: Pray why are you beating me, wretched creature that I am?"],[42,43,"EUCLIO: That you may be wretched, and that, curst as you are. you may pass a curst life, well befitting you."],[44,44,"STAPHYLA: But for what reason have you now pushed me out of the house?"],[45,49,"EUCLIO: Am I to be giving you a reason, you whole harvest of whips . Get away there from the door! There, do look, if you please, how she does creep along. But do you know how matters stand with you? If I just now take a stick or a whip in my hand, I’ll quicken that tortoise pace for you."],[50,51,"STAPHYLA: O that the Gods would drive me to hang myself, rather indeed than that I should be a slave in your house on these terms!"],[52,54,"EUCLIO: Hark how the hag is grumbling to herself! By my troth, you wretch, I’ll knock out those eyes of yours, that you mayn’t be able to watch me, what business I’m about."],[55,59,"Get out —further yet! still further! further! There now, stand you there! By my faith, if you budge a finger’s breadth, or a nail’s width from that spot, or if you look back until I shall order you, i’ faith, I’ll give you up at once as a trainer for the gibbet."],[60,64,"I know for sure that I did never see one more accursed than this hag, and I’m sadly in fear of her, lest she should be cheating me unawares, or be scenting it out where the gold is concealed, a most vile wretch, who has eyes in the back of her head as well."],[65,66,"Now I’ll go and see whether the gold is just as I concealed it, that so troubles wretched me in very many ways."],[67,69,"STAPHYLA: By heavens, I cannot now conceive what misfortune, or what insanity, I am to say has befallen my master; in such a way does he"],[70,73,"often, ten times in one day, in this fashion push wretched me out of the house. I’ faith, I know not what craziness does possess this man; whole nights is he on the watch; then, too, all the day long does he sit for whole days together at home like a lame cobbler ."],[74,78,"Nor can I imagine now by what means to conceal the disgrace of my master’s daughter, whose lying-in approaches near; and there isn’t anything better for me, as I fancy, than to make one long capital letter of myself, when I’ve tied up my neck in a halter."],[79,79,"EUCLIO: Now, with my mind at ease, at length I go out of my house,"],[80,81,"after I’ve seen that everything is safe in-doors. Now do you return at once into the house , and keep watch in-doors."],[82,85,"STAPHYLA: Keep watch in-doors upon nothing at all, forsooth! or is it, that no one may carry the house away. For here in our house there’s nothing else for thieves to gain, so filled is it with emptiness and cobwebs."],[86,90,"EUCLIO: ’Tis a wonder that, for your sake, Jupiter doesn’t now make me a King Philip, or a Darius, you hag of hags. I choose those cobwebs to be watched for me. I am poor, I confess it—I put up with it. What the Gods send, I endure. Go in-doors, shut to the door, I shall be there directly."],[91,91,"Take you care not to let any strange person into the house."],[92,92,"STAPHYLA: What if any person asks for fire?"],[93,95,"EUCLIO: I wish it to be put out, that there may be no cause for any one asking it of you. But if the fire shall be kept in, you yourself shall be forthwith extinguished. Then do you say that the water has run out, if any one asks for it."],[96,97,"STAPHYLA: The knife, the hatchet, the pestle and mortar, utensils that neighbours are always asking the loan of—"],[98,100,"EUCLIO: Say that thieves have come and carried them off. In fact, in my absence, I wish no one to be admitted into my house; and this, too, do I tell you beforehand,"],[101,101,"if Good Luck should come, don’t you admit her."],[102,103,"STAPHYLA: I’ faith, she takes good care, I think, not to be admitted; for though close at hand, she has never come to our house."],[104,104,"EUCLIO: Hold your tongue, and go in-doors."],[105,105,"STAPHYLA: I’ll hold my tongue, and be off."],[106,107,"EUCLIO: Shut the door, please, with both bolts. I shall be there directly."],[108,112,"I’m tormented in my mind, because I must go away from my house I’ faith, I go but very unwillingly; but I know full well what I’m about; for the person that is our master of our ward has given notice that he will distribute a didrachm of silver to each man; if I relinquish that, and don’t ask for it, at once I fancy that all"],[113,117,"will be suspecting that I’ve got gold at home; for it isn’t very likely that a poor man would despise ever such a trifle, so as not to ask for his piece of money. For as it is, while I am carefully concealing it from all, lest they should know, all seem to know it,"],[118,122,"and all salute me more civilly than they formerly used to salute me; they come up to me, they stop, they shake hands ; they ask me how I am, what I’m doing, what business I’m about. Now I’ll go there whither I had set out ; afterwards, I’ll betake myself back again home as fast as ever I can."],[123,127,"EUNOMIA: I could wish you, brother, to think that I utter these words by reason of my own regard and your welfare, as is befitting your own sister to do. Although I’m not unaware that we women are accounted troublesome; for we are all of us deservedly considered very talkative,"],[128,132,"and, in fact, they say at the present day that not a single woman has been found dumb in any age. Still, brother, do you consider this one circumstance, that I am your nearest relation, and you in like manner are mine. How proper it is that I should counsel and advise you,"],[133,137,"and you me, as to what we may judge for the interest of each of us; and for it not to be kept concealed or kept silence upon through apprehension, but rather that I should make you my confidant, and you me in like manner. For that reason, now, have I brought you here apart out of doors, that I might here discourse with you upon your private concerns."],[138,138,"MEGADORUS: Best of women, give me your hand."],[139,139,"EUNOMIA: Where is she? Who, pray, is this best of women?"],[140,140,"MEGADORUS: Yourself."],[141,141,"EUNOMIA: Do you say so?"],[142,142,"MEGADORUS: If you say no, I say no."],[143,144,"EUNOMIA: Indeed, it’s right that the truth should be spoken; for the best of women can nowhere be found;"],[145,145,"one is only worse than another, brother."],[146,147,"MEGADORUS: I think the same, and I’m determined never to contradict you on that point, sister. What do you wish?"],[148,148,"EUNOMIA: Give me your attention, I beg of you."],[149,150,"MEGADORUS: ’Tis at your service; use and command me, please, if you wish for aught."],[151,151,"EUNOMIA: A thing that I consider very greatly for your advantage"],[152,152,"I’m come to recommend you."],[153,153,"MEGADORUS: Sister, you are doing after your usual manner."],[154,154,"EUNOMIA: I wish it were done."],[155,155,"MEGADORUS: What is it, sister?"],[156,157,"EUNOMIA: That you may enjoy everlasting blessings in being the father of children."],[158,158,"MEGADORUS: May the Gods so grant it."],[159,159,"EUNOMIA: I wish you to bring home a wife."],[160,160,"MEGADORUS: Ha! I’m undone."],[161,161,"EUNOMIA: How so?"],[162,163,"MEGADORUS: Because, sister, your words are knocking out the brains of unfortunate me; you are speaking stones."],[164,164,"EUNOMIA: Well, well, do this that your sister requests you."],[165,165,"MEGADORUS: If she requests me, I will do it."],[166,166,"EUNOMIA: ’Tis for your own interest."],[167,167,"MEGADORUS: Yes, for me to die before I marry."],[168,170,"Let her who comes here to-morrow, be carried out of the house the day after, sister; on that condition, give me her whom you wish to give; get ready the nuptials."],[171,172,"EUNOMIA: I am able, brother, to provide you with a wife with a very large marriage-portion."],[173,173,"But she’s somewhat aged; she’s of the middle-age of woman. If you request me, brother, to ask her for you, I’ll ask her."],[174,174,"MEGADORUS: Would you like me to ask you a question?"],[175,175,"EUNOMIA: Yes, if you like, ask it."],[176,178,"MEGADORUS: Suppose any old man, past mid-age, brings home a middle-aged wife, if by chance he should have a child by this old woman, do you doubt at all but that the name of that child is Posthumus , all prepared?"],[179,183,"Now, sister, I’ll remove and lessen this labour for you. I, by the merits of the Gods and of my forefathers, am rich enough; these high families, haughty pride, bountiful portions, acclamations, imperiousness, vehicles inlaid with ivory, superb mantles and purple, I can’t abide, things that by their extravagance reduce men to slavery."],[184,184,"EUNOMIA: Tell me, pray, who is she whom you would like to take for a wife?"],[185,186,"MEGADORUS: I’ll tell you. Do you know that Euclio, the poor old man close by?"],[187,187,"EUNOMIA: I know him; not a bad sort of man, i’ faith."],[188,190,"MEGADORUS: I’d like his maiden daughter to be promised me in marriage. Don’t make any words about it, sister; I know what you are going to say; that she’s poor. This poor girl pleases me. I know what thou wouldst say: She’s poor, and her friends deceased. She has brought a wealthy dowry in her silence."],[191,191,"EUNOMIA: May the Gods prosper it."],[192,192,"MEGADORUS: I hope the same."],[193,193,"EUNOMIA: What do you want me now for? Do you wish for anything?"],[194,194,"MEGADORUS: Farewell."],[195,195,"EUNOMIA: And you the same, brother."],[196,197,"MEGADORUS: I’ll go meet Euclio, if he’s at home. But, see! the very person is betaking himself home, whence, I know not."],[198,199,"EUCLIO: My mind had a presentiment that I was going to no purpose when I left my house; and therefore I went unwillingly; for neither did any one of the wardsmen come,"],[200,201,"nor yet the master of the ward, who ought to have distributed the money. Now I’m making all haste to hasten home; for I myself am here, my mind’s at home."],[202,202,"MEGADORUS: May you be well, and ever fortunate, Euclio!"],[203,203,"EUCLIO: May the Gods bless you, Megadorus!"],[204,204,"MEGADORUS: How are you? Are you quite well, and as you wish?"],[205,205,"EUCLIO: It isn’t for nothing when a rich man accosts a poor man courteously;"],[206,206,"now this fellow knows that I’ve got some gold; for that reason he salutes me more courteously."],[207,207,"MEGADORUS: Do you say that you are well?"],[208,208,"EUCLIO: Troth, I’m not very well in the money line."],[209,209,"MEGADORUS: I’ faith, if you’ve a contented mind, you have enough to passing a good life with."],[210,211,"EUCLIO: By my faith, the old woman has made a discovery to him about the gold; ’tis clear it’s all out. I’ll cut off her tongue, and tear out her eyes, when I get home."],[212,212,"MEGADORUS: Why are you talking to yourself?"],[213,215,"EUCLIO: I’m lamenting my poverty; I’ve a grown-up girl without a portion, and one that can’t be disposed of in marriage; nor have I the ability to marry her to anybody."],[216,217,"MEGADORUS: Hold your peace; be of good courage, Euclio: she shall be given in marriaye; you shall be assisted by myself. Say, if you have need of aught; command me."],[218,218,"EUCLIO: Now is he aiming at my property, while he’s making promises; he’s gaping for my gold, that he may devour it;"],[219,222,"in the one hand he is carrying a stone. while he shows the bread in the other. I trust no person, who, rich himself, is exceedingly courteous to a poor man; when he extends his hand with a kind air, then is he loading you with some damage. I know these polypi, who, when they’ve touched a thing, hold it fast."],[223,223,"MEGADORUS: Give me your attention, Euclio, for a little time: I wish to address you in a few words,"],[224,224,"about a common concern of yours and mine."],[225,227,"EUCLIO: Alas! woe is me! my gold has been grabbed from in-doors: now he’s wishing for this thing, I’m sure, to come to a compromise with me; but I’ll go look in my house."],[228,228,"MEGADORUS: Where are you going?"],[229,229,"EUCLIO: I’ll return to you directly, for there’s something I must go and see to at home."],[230,230,"MEGADORUS: By my troth, I do believe that when I make mention of his daughter,"],[231,232,"for him to promise her to me, he’ll suppose that he’s being laughed at by me; nor is there out of the whole class of paupers one more beggarly than he."],[233,235,"EUCLIO: The Gods do favour me; my property’s all safe. If nothing’s lost, it’s safe. I was very dreadfully afraid, before I went in-doors! I was almost dead! I’m come back to you, Megadorus, if you wish to say anything tome."],[236,237,"MEGADORUS: I return you thanks; I beg that as to what I shall enquire of you, you’ll not hesitate to speak out boldly."],[238,238,"EUCLIO: So long, indeed, as you enquire nothing that I mayn’t choose to speak out upon."],[239,239,"MEGADORUS: Tell me, of what sort of family do you consider me to be sprung?"],[240,240,"EUCLIO: Of a good one."],[241,241,"MEGADORUS: What think you as to my character?"],[242,242,"EUCLIO: ’Tis a good one."],[243,243,"MEGADORUS: What of my conduct?"],[244,244,"EUCLIO: Neither bad nor dishonest."],[245,245,"MEGADORUS: Do you know my years?"],[246,246,"EUCLIO: I know that they are plentiful, just like your money."],[247,248,"MEGADORUS: I’ faith, for sure I really did always take you to be a citizen without any evil guile, and now I think you so."],[249,250,"EUCLIO: He smells the gold. What do you want with me now?"],[251,253,"MEGADORUS: Since you know me, and I know you, what sort of person you are—a thing, that may it bring a blessing on myself, and you and your daughter, I ask your daughter as my wife. Promise me that it shall be so."],[254,256,"EUCLIO: Heyday! Megadorus, you are doing a deed that’s not becoming to your usual actions, in laughing at me, a poor man, and guiltless towards yourself and towards your family. For neither in act, nor in words, have I ever deserved it of you, that you should do what you are now doing."],[257,258,"MEGADORUS: By my troth, I neither am come to laugh at you, nor am I laughing at you, nor do I think you deserving of it."],[259,259,"EUCLIO: Why then do you ask for my daughter for your self?"],[260,260,"MEGADORUS: That through me it may be better for you, and through you and yours for me."],[261,264,"EUCLIO: This suggests itself to my mind, Megadorus, that you are a wealthy man, a man of rank; that I likewise am a person, the poorest of the poor; now, if I should give my daughter in marriage to you, it suggests itself to my mind that you are the ox, and that I am the ass; when I’m yoked to you,"],[265,269,"and when I’m not able to bear the burden equally with yourself, I, the ass, must lie down in the mire; you, the ox, would regard me no more than if I had never been born; and I should both find you unjust, and my own class would laugh at me; in neither direction should I have a fixed stall, if there should be any separation; the asses would tear me with their teeth, the oxen would butt at me with their horns."],[270,270,"This is the great hazard, in my passing over from the asses to the oxen."],[271,273,"MEGADORUS: The nearer you can unite yourself in alliance with the virtuous, so much the better. Do you receive this proposal, listen to me, and promise her to me."],[274,274,"EUCLIO: But indeed there is no marriage-portion."],[275,276,"MEGADORUS: You are to give none; so long as she comes with good principles, she is sufficiently portioned."],[277,277,"EUCLIO: I say so for this reason, that you mayn’t be supposing that I have found any treasures."],[278,278,"MEGADORUS: I know that; don’t enlarge upon it. Promise her to me."],[279,280,"EUCLIO: So be it. But, O Jupiter, am I not utterly undone?"],[281,281,"MEGADORUS: What’s the matter with you?"],[282,282,"EUCLIO: What was it sounded just now as though it were iron?"],[283,284,"MEGADORUS: Here at my place, I ordered them to dig up the garden. But where is this man? He’s off, and he hasn’t fully answered me; he treats me with contempt."],[285,288,"Because he sees that I wish for his friendship, he acts after the manner of mankind. For if a wealthy person goes to ask a favour of a poorer one, the poor man is afraid to treat with him; through his apprehension he hurts his own interest. The same person, when this opportunity is lost, too late, then wishes for it."],[289,290,"EUCLIO: By the powers, if I don’t give you up to have your tongue cut out by the roots, I order and I authorize you to hand me over to any one you please to be incapacitated."],[291,292,"MEGADORUS: By my troth, Euclio, I perceive that you consider me a fit man for you to make sport of in my old age, for no deserts of my own."],[293,293,"EUCLIO: I’ faith, Megadorus, I am not doing so, nor, should I desire it, had I the means."],[294,294,"MEGADORUS: How now? Do you then betroth your daughter to me?"],[295,296,"EUCLIO: On those terms, and with that portion which I mentioned to you."],[297,297,"MEGADORUS: Do you promise her then?"],[298,298,"EUCLIO: I do promise her."],[299,299,"MEGADORUS: May the Gods bestow their blessings on it."],[300,301,"EUCLIO: May the Gods so do. Take you care of this, and remember that we’ve agreed, that my daughter is not to bring you any portion."],[302,302,"MEGADORUS: I remember it."],[303,303,"EUCLIO: But I understand in what fashion you, of your class, are wont to equivocate;"],[304,304,"an agreement is no agreement, no agreement is an agreement, just as it pleases you."],[305,306,"MEGADORUS: I’ll have no misunderstanding with you. But what reason is there why we shouldn’t have the nuptials this day?"],[307,307,"EUCLIO: Why, by my troth, there is very good reason for them."],[308,308,"MEGADORUS: I’ll go, then, and prepare matters. Do you want me in any way?"],[309,309,"EUCLIO: That shall be done. Fare you well."],[310,310,"MEGADORUS: Hallo! Strobilus, follow me quickly, in all haste, to the fleshmarket."],[311,313,"EUCLIO: He has gone hence. Immortal Gods, I do beseech you! How powerful is gold! I do believe, now, that he has had some intimation that I’ve got a treasure at home; he’s gaping for that; for the sake of that has he persisted in this alliance."],[314,315,"EUCLIO: Where are you who have now been blabbing to all my neighbours that I’m going to give a portion to my daughter? Hallo! Staphyla, I’m calling you!"],[316,317,"Don’t you hear? Make haste in-doors there, and wash the vessels clean. I’ve promised my daughter in marriage; to-day I shall give her to be married to Megadorus here."],[318,318,"STAPHYLA: May the Gods bestow their blessings on it! But, i’ faith, it cannot be; ’tis too sudden."],[319,320,"EUCLIO: Hold your tongue, and be off. Take care that things are ready when I return home from the Forum, and shut the house up. I shall be here directly."],[321,321,"STAPHYLA: What now am I to do?"],[322,326,"Now is ruin near at hand for us, both for myself and my master’s daughter; for her disgrace and her delivery are upon the very point of becoming known; that which even until now has been concealed and kept secret, cannot be so now. I’ll go in-doors, that what my master ordered may be done when he comes. But, by my faith, I do fear that I shall have to drink of a mixture of bitterness !"],[327,329,"STROBILUS: After my master had bought the provisions, and hired the cooks and these music- girls in the market-place, he ordered me to divide these provisions into two parts."],[330,331,"LYCONIDES: By my troth, but you really shan’t be dividing me , I tell you plainly. If you wish me to go anywhere whole, I’ll do my best."],[332,333,"ANTHRAX: A very pretty and modest fellow, indeed. As if, when you are a conger by name, you wouldn’t like to be cut into pieces."],[334,335,"LYCONIDES: But, Anthrax, I said that in another sense, and not in the one which you are pretending."],[336,336,"STROBILUS: Now my master’s going to be married to-day."],[337,337,"ANTHRAX: Whose daughter is he to marry?"],[338,340,"STROBILUS: The daughter of this Euclio, his near neighbour here. For that reason he has ordered half of these provisions here to be presented to him—one cook, and one music-girl likewise."],[341,341,"ANTHRAX: That is, you take one half to him, the other half home?"],[342,342,"STROBILUS: ’Tis just as you say."],[343,344,"ANTHRAX: How’s that? Couldn’t this old fellow provide from his own resources for the wedding of his daughter."],[345,345,"STROBILUS: Pshaw!"],[346,346,"ANTHRAX: What’s the matter?"],[347,348,"STROBILUS: What’s the matter, do you ask? A pumice stone isn’t so dry as is this old fellow."],[349,351,"ANTHRAX: Do you really say that it is as you affirm?"],[352,352,"STROBILUS: Do be judge yourself. Why, he’s for ever crying out for aid from Gods and men, that his property has gone, and that he is ruined root and branch,"],[353,354,"if the smoke by chance escapes out of doors through the rafters of his house. Why, when he goes to sleep, he ties a bag beneath his gullet."],[355,355,"ANTHRAX: Why so?"],[356,356,"STROBILUS: That when he sleeps, he may lose no breath."],[357,357,"ANTHRAX: And does he stop up the lower part of his windpipe as well,"],[358,358,"lest, perchance, he should lose any breath as he sleeps?"],[359,359,"STROBILUS: In that ’tis as fair that you should credit me, as it is for me to credit you."],[360,360,"ANTHRAX: Why really, I do believe you."],[361,361,"STROBILUS: But, further, do you know how it is?"],[362,362,"I’ faith, he grieves to throw away the water when he washes."],[363,363,"ANTHRAX: Do you think a great talent"],[364,364,"might be begged of this old fellow for him to give us, through which we might become free?"],[365,367,"STROBILUS: By my troth, if you were to ask it, he would never let you have the loan of hunger. Why, the other day, the barber had cut his nails; he collected all the parings, and carried them off."],[368,368,"ANTHRAX: I’ faith, you do describe a miserably stingy wretch."],[369,369,"LYCONIDES: But do you think that he does live so very stingily and wretchedly?"],[370,373,"STROBILUS: A kite, the other day, carried off his morsel of food; the fellow went crying to the Praetor; there, weeping and lamenting, he began to request that he might be allowed to compel the kite to give bail."],[374,375,"There are innumerable other things that I could mention, if I had the leisure. But which of you two is the sharper? Tell me."],[376,376,"LYCONIDES: I—as being much the better one."],[377,377,"STROBILUS: A cook I ask for, not a thief ."],[378,378,"LYCONIDES: As a cook, I mean."],[379,379,"STROBILUS: What do you say?"],[380,380,"ANTHRAX: I’m just as you see me."],[381,381,"LYCONIDES: He’s a nine-day cook; every ninth day"],[382,382,"he’s in the habit of going out to cook."],[383,383,"ANTHRAX: You, you three-lettered fellow;"],[384,384,"do you abuse me, you thief?"],[385,385,"LYCONIDES: To be sure I do, you trebly-distilled thief of thieves."],[386,387,"STROBILUS: Now do you hold your tongue for the present, and, that lamb, whichever is the fatter of the two—"],[388,388,"LYCONIDES: Very well."],[389,389,"STROBILUS: Do you, Congrio,"],[390,391,"take that, and go in-doors there ; and do you follow him;"],[392,392,"the rest of you this way, to our house."],[393,393,"LYCONIDES: By my troth, you’ve made an unfair"],[394,394,"division; they’ve got the fattest lamb."],[395,397,"STROBILUS: But the fattest music-girl shall be given you then. Do you, therefore, go along with him, Phrygia. And do you, Eleusium, step in-doors here, to our house."],[398,398,"LYCONIDES: O you crafty Strobilus,"],[399,401,"have you pushed me off here upon this most miserly old fellow, where if I ask for anything, I may ask even to hoarseness before anything’s found me?"],[402,403,"STROBILUS: ’Tis very foolish, and ’tis thanklessly done, to do a service to you, when what you do goes for nothing."],[404,404,"LYCONIDES: But how so?"],[405,406,"STROBILUS: Do you ask? In the first place then, there will be no confusion for you there in the house; if you want anything to use,"],[407,410,"bring it from your own home, don’t lose your trouble in asking for it. But here, at our house, there’s great confusion, and a large establishment— furniture, gold, garments, silver vessels. If anything’s lost here (as I know"],[411,415,"that you can easily keep hands off—if nothing’s in your way), they may say, The cooks have stolen it; seize them, bind them, beat them, thrust them in the dungeon. Nothing of that sort will happen to you, inasmuch as there will be nothing for you to steal. Follow me this way."],[416,416,"LYCONIDES: I follow."],[417,417,"STROBILUS: Ho, there Staphyla, come out and open the door."],[418,418,"STAPHYLA: Who calls there?"],[419,419,"STROBILUS: Strobilus."],[420,420,"STAPHYLA: What do you want?"],[421,423,"STROBILUS: For you to take in these cooks, and this music-girl, and these provisions for the wedding. Megadorus bade me take these things to Euclio."],[424,424,"STAPHYLA: Are you about to make this wedding, Strobilus, in honor of Ceres?"],[425,425,"STROBILUS: Why?"],[426,426,"STAPHYLA: Because I don’t see any wine brought."],[427,427,"STROBILUS: Why, that will be brought just now, when he himself comes back from the market."],[428,428,"STAPHYLA: There’s no firewood here in our house."],[429,429,"LYCONIDES: There are the beams."],[430,430,"STAPHYLA: I’ faith, there are."],[431,431,"LYCONIDES: There is wood, then; don’t you be seeking it out of doors."],[432,432,"STAPHYLA: What, you unpurified fellow, although your business is with the fire,"],[433,434,"for the sake of a dinner, or of your own hire, do you request us to set our house on fire?"],[435,435,"LYCONIDES: I don’t ask you."],[436,436,"STROBILUS: Take them in-doors."],[437,437,"STAPHYLA: Follow me."],[438,439,"PYTHODICUS: Mind you your business; I’ll step in and see what the cooks are doing, to observe whom, i’ faith, to-day it is a most laborious task."],[440,444,"Unless I manage this one thing, for them to cook the dinner down in the dungeon; thence, when cooked, we might bring it up again in small baskets. But if they should eat below whatever they should cook, those above would go without their dinner, and those below have dined. But here am I chattering, as though I had no business,"],[445,445,"when there’s such a pack of thieves in the house."],[446,449,"EUCLIO: I wished at length to screw up my courage to-day, so as to enjoy myself at the wedding of my daughter. I come to the market, I enquire about fish; they tell me that it is dear, that lamb is dear, beef is dear,"],[450,454,"veal, large fish, and pork, all of them are dear. And for this reason were they still dearer; I hadn’t the money. I came away thence in a rage, since I had nothing wherewithal to make a purchase; and thus did I baulk all those rascals. Then I began to think with myself upon the road,"],[455,459,"If you are guilty of any extravagance on a festive day, you may be wanting on a common day, unless you are saving. After I disclosed this reasoning to my heart and appetite, my mind came over to my opinion, that I ought to give my daughter in marriage at as little expense as possible."],[460,464,"Now I’ve bought a bit of frankincense, and these chaplets of flowers; these shall be placed upon the hearth for our household God, that he may grant a propitious marriage to my daughter. But what do I—? Do I behold my house open? There’s a noise, too, within; is it that I’m robbed, wretch that I am?"],[465,466,"LYCONIDES: Seek of the neighbours a bigger pot if you can; this one’s too little, it can’t hold it."],[467,470,"EUCLIO: Woe to me! By my faith, I’m a dead man; the gold’s being carried off—my pot’s being looked for. I am certainly murdered, unless I make haste to run with all haste in-doors here! Apollo, prithee do assist and help me, whom thou hast already, before this, helped in such circumstances."],[471,473,"Pierce with thine arrows the plunderers of my treasures. But am I delaying to run, before I perish outright."],[474,475,"ANTHRAX: Dromo, do you scale the fish. Do you, Machaerio, have the conger and the lamprey boned."],[476,480,"I’m going to ask the loan of a baking-pan of our neighbour Congrio. You, if you are wise, will have that capon more smoothly picked for me than is a plucked play-actor. But what’s this clamour that’s arising here hard by? By my faith, the cooks, I do believe, are at their usual pranks."],[481,481,"I’ll run in-doors, lest there may be any disturbance here for me as well."],[482,485,"LYCONIDES: Beloved fellow-citizens, fellow-countrymen, inhabitants, neighbours, and all strangers, do make way for me to escape! Make all the streets clear! Never have I at any time, until this day, come to Bacchants, in a Bacchanalian den, to cook; so sadly have they mauled wretched me and my scullions with their sticks."],[486,492,"I’m aching all over, and am utterly done for; that old fellow has so made a bruising school of me; and in such a fashion has he turned us all out of the house, myself and them, laden with sticks. Nowhere, in all the world, have I ever seen wood dealt out more plentifully. Alackaday! by my faith, to my misery, I’m done for; the Bacchanalian den is opening, here he comes. He’s following us. I know the thing I’ll do: that the master himself has taught me."],[493,493,"EUCLIO: Come back! Where are you running to, now? Hold you!"],[494,494,"LYCONIDES: Why are you crying out, you stupid?"],[495,495,"EUCLIO: Because this instant I shall give your name to the Triumvirs ."],[496,496,"LYCONIDES: Why?"],[497,497,"EUCLIO: Because you’ve got a knife."],[498,498,"LYCONIDES: ’Tis the proper thing for a cook."],[499,500,"EUCLIO: Why did you threaten me?"],[501,501,"LYCONIDES: I think that it was badly managed, that I didn’t pierce your side with it."],[502,502,"EUCLIO: There’s not a person that’s living this day a greater rascal than you,"],[503,503,"nor one to whom designedly I would with greater pleasure cause a mischief."],[504,506,"LYCONIDES: I’ faith, though you should hold your noise, really that’s quite clear; the thing itself is its own witness. As it is, I’m made softer by far with your sticks than any ballet-dancer. But what right have you to touch us, you beggarman? What’s the matter?"],[507,508,"EUCLIO: Do you even ask me? Is it that I’ve done less than I ought to have done? Only let me—"],[509,509,"LYCONIDES: Now, by my faith, at your great peril, if this head should feel it!"],[510,512,"EUCLIO: Troth, I don’t know what may happen hereafter; your head feels it just now! But what business, pray, had you in my house, in my absence, unless I had ordered you? I want to know that."],[513,514,"LYCONIDES: Hold your noise, then; because we came to cook for the wedding."],[515,515,"EUCLIO: Why the plague do you trouble yourself"],[516,516,"whether I eat meat raw or cooked, unless you are my tutor."],[517,517,"LYCONIDES: I want to know if you will allow or not allow us to cook the dinner here?"],[518,518,"EUCLIO: I, too, want to know whether my property will be safe in my house."],[519,519,"LYCONIDES: I only wish to carry the things away safe that I brought here! I don’t care for yours; should I be coveting your things?"],[520,521,"EUCLIO: I understand; don’t teach me; I know."],[522,523,"LYCONIDES: What is it, on account of which you now hinder us from cooking the dinner here? What have we done? What have we said to you otherwise than you could wish?"],[524,526,"EUCLIO: Do you even ask me, you rascally fellow? You who’ve been making a thoroughfare of every corner of my house, and the places under lock and key? If you had stopped by the fireside, where it was your business,"],[527,531,"you wouldn’t have had your head broken. It has been done for you deservedly! Therefore that you may now know my determination; if you come nearer to the door here, unless I order you, I’ll make you to be the most wretched of creatures. Do you now know my determination?"],[532,532,"LYCONIDES: Where are you going? Come you back again!"],[533,536,"So may Laverna love me well, I’ll expose you at once with loud abuse here before the house, if you don’t order my utensils to be restored to me! What shall I do now? Verily, by my faith, I came here with unlucky auspices; I was hired for a didrachm ; I stand in more need now of a surgeon than of wages."],[537,537,"EUCLIO: This, by my faith, wherever I shall go, really shall be with me, and with myself will I carry it,"],[538,541,"nor will I ever again entrust it to that place, for it to be in such great peril. Now, then, go you all of you in the house, cooks and music-girls; introduce even, if you like, a whole company of hirelings ; cook, bustle, and hurry now at once just as much as you please."],[542,542,"LYCONIDES: O dear, I’m a ruined man."],[543,543,"EUCLIO: Be off! your labour was hired here, not your talk."],[544,545,"LYCONIDES: Harkye, old gentleman, for the beating, by my faith, I shall demand of you a recompense. I was hired a while ago to cook, and not to be basted."],[546,547,"EUCLIO: Proceed against me at law! Don’t be troublesome! Either cook the dinner, or away with you from the house to downright perdition!"],[548,548,"LYCONIDES: Go there yourself then."],[549,553,"EUCLIO: He’s gone. Immortal Gods! A poor man, who begins to have dealings or business with an opulent one, commences upon a rash undertaking! Thus, for instance, Megadorus who has pretended that, for the sake of honoring me, he sends these cooks hither, is plaguing unfortunate me in every way; for this reason has he sent them, that they might purloin this from unfortunate me."],[554,558,"Just as I might expect, even my dunghill-cock in-doors, that was bought with the old woman’s savings, had well nigh been the ruin of me; where this was buried, he began to scratch there all round about with his claws. What need of more words? So exasperated were my feelings, I took a stick, and knocked off the head of the cock—a thief caught in the act."],[559,563,"I’ faith, I do believe that the cooks had promised a reward to the cock, if he should discover it; I took the opportunity out of their hands, however. What need of many words? I had a regular battle with the dunghill- cock. But see, my neighbour Megadorus is coming from the Forum. I can’t, then, venture to pass by him, but I must stop and speak to him."],[564,569,"MEGADORUS: I’ve communicated to many friends my design about this proposal; they speak in high terms of the daughter of Euclio. They say that it was discreetly done, and with great prudence. But, in my opinion, indeed, if the other richer men were to do the same, so as to take home as their wives, without dower, the daughters of the poorer persons,"],[570,573,"both the state would become much more united, and we should meet with less ill feeling than we now meet with; both, they, the wives, would stand in fear of punishment more than they do stand in fear of it, and we husbands should be at less expense than we now are."],[574,579,"In the greater part of the people this is a most just way of thinking; in the smaller portion there is an objection among the avaricious, whose avaricious minds and insatiate dispositions there is neither law nor magistrate to be able to put a check upon. But a person may say this; How are these rich women with portions to marry, if this law is laid down for the poor?"],[580,583,"Let them marry whom they please, so long as the dowry isn’t their companion. If this were so done, the women would acquire for themselves better manners for them to bring, in place of dowry, than they now bring. I’d make mules, which exceed horses in price,"],[584,584,"to become cheaper than Gallic geldings."],[585,586,"EUCLIO: So may the Gods favour me, I listen to him with delight; very shrewdly has he discoursed on the side of economy."],[587,588,"MEGADORUS: No wife should then be saying: Indeed, I brought you a marriage-portion far greater than was your own wealth;"],[589,591,"why, it really is fair that purple and gold should be found for me, maid-servants, mules, muleteers, and lacqueys, pages to carry compliments, vehicles in which I may be carried."],[592,593,"EUCLIO: How thoroughly he does understand the doings of the wives! I wish he were made Prefect of the manners of the women."],[594,598,"MEGADORUS: Now, go where you will, you may see more carriages among the houses than in the country when you go to a farm-house. But this is even light, in comparison with when they ask for their allowance; there stands the scourer, the embroiderer, the goldsmith, the woollen-manufacturer, retail dealers in figured skirts, dealers in women’s under-clothing,"],[599,603,"dyers in flame-colour, dyers in violet, dyers in wax-colour, or else sleeve-makers, or perfumers; wholesale linendrapers, shoemakers, squatting cobblers, slipper-makers; sandal makers stand there; stainers in mallow colour stand there;"],[604,608,"hairdressers make their demands, botchers their demands; boddice-makers stand there; makers of kirtles take their stand. Now you would think them got rid of; these make way, others make their demands; three hundred duns are standing in your hall; weavers, lace-makers, cabinet-makers,"],[609,611,"are introduced; the money’s paid them. You would think them got rid of by this; when dyers in saffron colours come sneaking along; or else there’s always some horrid plague or other which is demanding something."],[612,613,"EUCLIO: I would accost him, if I didn’t fear that he would cease to descant upon the ways of women; for the present I’ll leave him as he is."],[614,618,"MEGADORUS: When the money has been paid to all the nicknack mongers, for these saffron-coloured garments and stomachers, your wife’s expenses, then at the last comes the tax-gatherer and asks for money. You go, your account is being made up with your banker; the tax-gatherer waits, half-starved, and thinks the money will be paid. When the account has been made up with the banker,"],[619,623,"even already is the husband himself in debt to the banker, and the hopes of the tax-gatlherer are postponed to another day. These, and many others, are the inconveniences and intolerable expenses of great portions; but she who is without portion is in the power of her husband;"],[624,625,"the portioned ones overwhelm their husbands with loss and ruin. But see; here’s my connexion by marriage before the house! How do you do, Euclio?"],[626,626,"EUCLIO: With very great pleasure have I listened to your discourse."],[627,627,"MEGADORUS: Did you hear me?"],[628,628,"EUCLIO: Everything from the very beginning."],[629,629,"MEGADORUS: Still, in my way of thinking indeed, you would be acting a little more becomingly"],[630,630,"if you were more tidy at the wedding of your daughter."],[631,634,"EUCLIO: Those who have display according to their circumstances and splendour according to their means, remember themselves, from whence they are sprung; neither by myself, Megadorus, nor by any poor man, are better circumstances enjoyed than appearances warrant. Costly thy habit as thy purse can buy, But not expressed in fancy."],[635,636,"MEGADORUS: Surely they are; and may the Gods, I hope, make them so to be, and more and more may they prosper that which you now possess."],[637,638,"EUCLIO: That expression don’t please me, which you now possess. He knows that I’ve got this, as well as I do myself: the old woman has discovered it to him."],[639,639,"MEGADORUS: Why do you separate yourself thus alone, apart from the Senate ?"],[640,640,"EUCLIO: Troth, I was considering whether I should accuse you deservedly."],[641,641,"MEGADORUS: What’s the matter?"],[642,645,"EUCLIO: Do you ask me what’s the matter? You who have filled every corner in my house, for wretched me, with thieves? You who have introduced into my dwelling five hundred cooks, with six hands a-piece, of the race of Geryon,"],[646,650,"whom were Argus to watch, who was eyes all over, that Juno once set as a spy upon Jupiter, he never could watch them; a music-girl besides, who could alone drink up for me the Corinthian fountain of Pirene, if it were flowing with wine?"],[651,651,"And then as to provisions—"],[652,653,"MEGADORUS: Troth, there’s enough for a procurer even. I sent as much as a lamb."],[654,655,"EUCLIO: Than which lamb, I, indeed, know right well that there is nowhere a more curious beast existing."],[656,656,"MEGADORUS: I wish to know of you why is this lamb curious?"],[657,657,"EUCLIO: Because it’s all skin and bone, so lean is it with care;"],[658,659,"why, even when alive, by the light of the sun you may look at its entrails; it’s just as transparent as a Punic lantern."],[660,660,"MEGADORUS: I bought it to be killed."],[661,662,"EUCLIO: Then it’s best that you likewise should bargain for it to be carried out for burial; for I believe it’s dead by this time."],[663,663,"MEGADORUS: Euclio, I wish this day to have a drinking with you."],[664,664,"EUCLIO: By my troth, I really must not drink."],[665,666,"MEGADORUS: But I’ll order one cask of old wine to be brought from my house."],[667,667,"EUCLIO: I’ faith, I won’t have it; for I’ve determined to drink water."],[668,669,"MEGADORUS: I’ll have you well drenched this day, if I live, you who have determined to drink water."],[670,670,"EUCLIO: I know what plan he’s upon;"],[671,674,"he’s aiming at this method, to overcome me with wine, and after that, to change the settlement of what I possess: I’ll take care of that, for I’ll hide it somewhere out of doors. I’ll make him lose his wine and his trouble together."],[675,675,"MEGADORUS: Unless you want me for anything, I’m going to bathe, that I may sacrifice."],[676,680,"EUCLIO: By my faith, you pot , you surely have many enemies, and that gold as well which is entrusted to you! Now this is the best thing to be done by me, to take you away, my pot, to the Temple of Faith, where I’ll hide you carefully. Faith, thou dost know me, and I thee; please, do have a care"],[681,682,"not to change thy name against me, if I entrust this to thee. Faith, I’ll come to thee, relying on thy fidelity."],[683,685,"STROBILUS: This is the duty of a good servant, to do what I’m intending, not to consider the commands of his master a bore or trouble to him. For that servant who resolves to serve his master with hearty goodwill,"],[686,690,"him it behoves to act expeditiously for his master, slowly for himself; but if he sleeps, let him so sleep as to bethink himself that he is a servant. But he who lives in servitude to one in love, as I am serving, if he sees love overcoming his master, this I think to be the duty of the servant; to restrain him for his safety, not to impel him onwards towards his own inclination."],[691,695,"Just as a float of bulrushes is placed beneath boys who are learning to swim, by means of which they may labour less, so as to swim more easily and move their hands; in the same way do I consider that it is proper for the servant to be a buoy to his master thus in love, so as to bear him up lest he should go to the bottom; and so should he learn the will of his master, that his eyes should know what his mouth chooses not to speak."],[696,700,"What he orders, he should hasten to perform more swiftly than the swift steeds. He who shall have a care for these things, will escape the castigation of the ox’s hide, nor by his own means will he ever bring the fetters to brightness. Now, my master’s in love with the daughter of this poor man, Euclio; word has just now been brought to my master that she is given to Megadorus here:"],[701,703,"he has sent me here to spy out, that he may be made acquainted with the things that are going on. Now, without any suspicion, I’ll sit here by the sacred altar . From this spot I shall be able, in this direction and that, to witness what they are about."],[704,705,"EUCLIO: O Goddess Faith, do thou but take care not to discover to any person that my gold is there. I have no fear that any one will find it, so well is it concealed in its hiding place."],[706,710,"By my troth, he will surely have a charming booty there, if any one shall meet with that pot loaded with gold. But I entreat thee, Faith, to hinder that. Now I shall go wash me, that I may perform the sacrifice; so that I may not delay my new connexion by marriage, but that, when he sends to me, he may forthwith take my daughter home. Over and over again now, Goddess Faith, do thou take care that I shall carry away the pot safe from thy Temple."],[711,711,"To thy fidelity have I entrusted the gold; in thy grove and Temple is it placed."],[712,715,"STROBILUS: Immortal Gods, what a deed did I hear this person speaking of, how that he had hidden here, in the Temple of Faith, a pot filled with gold; prithee, beware you, how you are more faithful to him than to myself! And he, as I fancy, is the father of her whom my master’s in love with."],[716,719,"I’ll go hence into it; I’ll thoroughly ransack the Temple, to see if I can anywhere find the gold, while he’s engaged. But if I do find it, O Goddess Faith, I’ll offer to thee a gallon jug full of honeyed wine, that I’ll surely offer to thee; but I’ll drink it up myself, when I have offered it."],[720,720,"EUCLIO: It wasn’t for nothing that the raven was just now croaking on my left hand; That raven on yon left-hand oak (Curse on his ill-betiding croak!) Bodes me no good."],[721,723,"he was both scratching the ground with his feet and croaking with his voice. At once my heart began to jump about , and to leap within my breast. But why do I delay to run?"],[724,725,"EUCLIO: Out, out, you earthworm, who have this instant crept out of the earth; who just now were nowhere seen, and now that you are seen shall die for it."],[726,726,"By my faith, you juggler, I’ll receive you now after a disagreable fashion."],[727,728,"STROBILUS: What the curst plague does ail you? What business have you with me, old fellow? Why do you torment me? Why are you dragging me? For what reason are you beating me?"],[729,729,"EUCLIO: You out-and-out whipping-post, do you even ask that, you, not thief, but thrice-dotted thief."],[730,730,"STROBILUS: What have I stolen from you?"],[731,731,"EUCLIO: Give me that back here, if you please."],[732,732,"STROBILUS: What do you want me to give you back?"],[733,733,"EUCLIO: Do you ask me that?"],[734,734,"STROBILUS: As for me, I’ve taken nothing away from you."],[735,736,"EUCLIO: But give up that which you have taken away for yourself. Are you going to do so?"],[737,737,"STROBILUS: Do what?"],[738,738,"EUCLIO: You can’t carry it off."],[739,739,"STROBILUS: What do you want?"],[740,740,"EUCLIO: Lay it down."],[741,741,"STROBILUS: Troth, for my part, I think that you are in the habit of quizzing, old gentleman."],[742,742,"EUCLIO: Put that down, please; cease your quibbling; I’m not trifling now."],[743,743,"STROBILUS: What am I to put down? Why don’t you mention it, whatever it is, by its own name?"],[744,744,"By my faith, I really have neither taken nor touched anything."],[745,745,"EUCLIO: Show me your hands, here."],[746,746,"STROBILUS: Well, I do show them; see, here they are."],[747,747,"EUCLIO: I see them. Come, show me the third, as well. Trin. Show me your hand. Ron. Here ’tis. Trin. But where’s the other? Ron. Why, here. Trin. But I mean, where’s your other hand? Ron. Think you me the giant with an hundred hands? Trin. Give me your right. Ron. My right? Trin. Your left? Ron. My left? Trin. Now both. Ron. There’s both, my dear Antonio"],[748,749,"STROBILUS: Sprites, and frenzy, and madness, possess this old fellow. Are you doing me an injustice, or not?"],[750,751,"EUCLIO: A very great one, I confess, inasmuch as you are not strung up; and that too shall be done this moment, un less you do confess."],[752,752,"STROBILUS: What am I to confess to you?"],[753,753,"EUCLIO: What it was you took away hence."],[754,755,"STROBILUS: May the Gods confound me, if I’ve taken away anything of yours, and if I don’t wish I had taken it away."],[756,756,"EUCLIO: Come then, shake out your cloak."],[757,757,"STROBILUS: At your pleasure."],[758,758,"EUCLIO: You haven’t it among your under-clothing?"],[759,759,"STROBILUS: Search where you please."],[760,762,"EUCLIO: Pshaw! how civilly the rascal speaks, that I mayn’t suppose he has taken it away! I know your tricks. Come, show me here again that right hand."],[763,763,"STROBILUS: Here it is."],[764,764,"EUCLIO: Now show me your left."],[765,765,"STROBILUS: Well, then, I show you both, in fact."],[766,766,"EUCLIO: Now I leave off searching. Give back that here."],[767,767,"STROBILUS: Give back what?"],[768,769,"EUCLIO: Are you trifling with me? You certainly have got it."],[770,770,"STROBILUS: I, got it? Got what?"],[771,772,"EUCLIO: I shan’t say; you want to hear. Whatever you have of mine, give it back."],[773,774,"STROBILUS: You are mad; you’ve searched me all over at your own pleasure, and yet you’ve found nothing of yours in my possession."],[775,777,"EUCLIO: Stop, stop; who was that? Who was the other that was within here, together with yourself? Troth, I’m undone; he’s now rummaging about within. If I let this one go, he’ll escape. At last, I’ve now searched this one all over; he has got nothing. Be off where you please;"],[778,778,"Jupiter and the Gods confound you!"],[779,779,"STROBILUS: He returns his thanks not amiss."],[780,781,"EUCLIO: I’ll go in here now, and I’ll at once throttle this accomplice of yours. Will you not fly hence from my sight? Will you away from here, or no?"],[782,782,"STROBILUS: I’m off."],[783,783,"EUCLIO: Take you care, please, how I see you."],[784,787,"STROBILUS: I would rather that I were dead outright, by a shocking death, than not lay an ambush this day for that old fellow. But he’ll not venture now to hide his gold here; he’ll now be carrying it with him, I guess, and be changing the spot."],[788,789,"But hark! there’s a noise at the door. See, the old fellow’s bringing out the gold with him! Meanwhile, I’ll step aside here to the door."],[790,792,"EUCLIO: I had thought that there was the very greatest dependence upon Faith; very nearly had she played me a pretty trick. If the raven hadn’t come to my assistance, to my sorrow I should have been undone."],[793,797,"Troth, I very much wish that raven would come to me which gave me the warning, that I might say something kind to him; for I would as soon give him something to eat as lose it. Now I’m thinking of a lonely spot where I shall hide this. The grove of Sylvanus, outside of the wall, is unfrequented,"],[798,799,"and planted with many a willow; there will I choose a spot. I’m determined to trust Sylvanus , rather than Faith."],[800,802,"STROBILUS: Capital! capital! the Gods will me to be safe and preserved! Now will I run before to that place, and climb up into some tree, and thence will I watch where the old fellow hides the gold."],[803,804,"Although my master bade me remain here, I’m resolved rather to risk a mishap along with emolument."],[805,808,"LYCONIDES: I’ve told you all, mother; as well as I do myself, you understand all about the daughter of Euclio. Now, I do entreat you, my mother, make mention of it to my uncle, and I now unask of you, mother, that which before I entreated of you, to conceal this from Megadorus."],[809,812,"EUNOMIA: You know, yourself, that what you desire to be done, I desire, and I trust that I shall obtain this of my brother; and the reason is good, if ’tis so as you say, that in a drunken fit you debauched this damsel."],[813,813,"LYCONIDES: Could I, my mother, tell a falsehood in your presence?"],[814,815,"PHAEDRA: I die, my nurse; my pangs are coming on! I entreat thee for thy protection, Juno Lucina!"],[816,817,"LYCONIDES: Ah! my mother, I see a more convincing proof for you; she’s crying aloud—she’s in the pangs of labour."],[818,818,"EUNOMIA: Come in-doors here, with me, my son, to my brother,"],[819,819,"that I may obtain a grant from him of that which you beg of me."],[820,823,"LYCONIDES: Go; I’ll follow you this instant, mother. But my servant, Strobilus, I wonder where he is, whom I ordered to wait here for me. Now I reflect with myself, if he’s lending me his assistance, it isn’t fair that I should be angry with him."],[824,824,"I’ll go in-doors, where they are sitting in judgment upon my life."],[825,828,"STROBILUS: I, by myself, exceed the riches of the Griffins, who inhabit the golden mountains, For I’m unwilling to make mention of those other kings, beggarly fellows—I am the king Philip. O charming day!"],[829,833,"for when I went from here, just now, I arrived there much the first, and, long before, I placed myself in a tree, and thence observed where the old fellow hid the gold. When he departed thence, I let myself down from the tree, and dug up the pot full of gold. Thence, from that spot,"],[834,836,"I saw the old fellow betaking himself back again; he didn’t see me, for I turned a little on one side, out of the path. Heyday! here he comes himself. I’ll go and hide this away, at home."],[837,838,"EUCLIO: I’m ruined! I’m done for! I’m murdered! Whither shall I run? Whither not run? Stop him—stop him. Whom? who? I don’t know. I see nothing! I’m going blindfold; and, in fact, whither I am going, or where I am, or who I am,"],[839,843,"I can’t in my mind find out for certain. I beseech you, give me your aid (I beg and entreat of you), and point me out the person that has taken it away. What’s the matter? Why do you laugh? I’m acquainted with you all; I know that there are many thieves here, who conceal themselves with white clothes and chalk, and sit as though they were honest! What say you? You I’m resolved to believe; for I perceive, even by your looks, that you are honest."],[844,848,"Well then, none of these has got it? You’ve been the death of me! Tell me, then, who has got it? You don’t know? Oh,wretched, wretched me! I’m done for! wofully undone! In most sorry plight I go; so much groaning, and misfortune, and sorrow, has this day brought upon me, hunger and poverty, too. I’m the most utterly ruined of all men upon the earth! For what need of life have I, who have"],[849,850,"lost so much gold that I so carefully watched? I pinched myself, and my inclinations, and my very heart! Now others are rejoicing at this, my loss and my misfortune! I cannot endure it."],[851,853,"LYCONIDES: What person, I wonder, is this before our house lamenting, and that utters complaints with his moaning? Why,surely, this is Euclio, as I imagine. I’m utterly undone! The thing’s all out; he knows now, as I suppose, that his daughter is brought to bed. I’m in a state of uncertainty now"],[854,854,"what I shall do, whether go or remain, accost him or fly."],[855,855,"EUCLIO: What person is it that speaks there?"],[856,856,"LYCONIDES: ’Tis I, wretch that I am."],[857,858,"EUCLIO: Yes, and so am I, and wretchedly ruined, whose lot is misfortune so great and sorrow."],[859,859,"LYCONIDES: Be of good courage."],[860,860,"EUCLIO: How, prithee, can I be so?"],[861,862,"LYCONIDES: Because that deed which is afflicting your mind, I did it, and I confess it."],[863,863,"EUCLIO: What is it I hear from you?"],[864,864,"LYCONIDES: That which is the truth."],[865,866,"EUCLIO: What evil, young man, have I deserved, by reason of which you should do thus, and go to ruin both me and my children?"],[867,867,"LYCONIDES: A Divinity was my prompter; he prompted me to do it."],[868,868,"EUCLIO: How?"],[869,870,"LYCONIDES: I confess that I have done wrong, and I know that I deserve censure; for that reason I’m come to beseech you, that, with feelings assuaged, you will pardon me."],[871,871,"EUCLIO: Why did you dare do so, to touch that which was not your own?"],[872,873,"LYCONIDES: What do you wish to be done? The thing has been done; it can’t be undone. I believe that the Gods willed it, for if they hadn’t willed it, I know it wouldn’t have happened."],[874,874,"EUCLIO: But I believe that the Gods have willed that I should be the death of you in fetters."],[875,875,"LYCONIDES: Don’t say that!"],[876,876,"EUCLIO: What business then have you to touch what is my own against my will?"],[877,877,"LYCONIDES: Because I did it under the evil influence of wine and love."],[878,882,"EUCLIO: Most audacious man, that you should dare to come here to me with that speech, you impudent fellow! For if this is lawful, so that you may be able to excuse it—let us openly, in broad daylight, plunder their golden trinkets from ladies—after that, if we are caught, let us excuse ourselves, that we did it when intoxicated,"],[883,884,"by reason of being in love. Too cheap are wine and love, if one in liquor and in love is allowed to do with impunity whatever he pleases."],[885,885,"LYCONIDES: But I come to you of my own accord to supplicate you on account of my folly."],[886,887,"EUCLIO: Persons don’t please me, who, when they’ve done wrong, excuse themselves. You knew that you had no right there; you oughtn’t to have touched."],[888,889,"LYCONIDES: Therefore, inasmuch as I did dare to touch, I make no objection to keep by all means."],[890,890,"EUCLIO: You, keep what is my own against my will?"],[891,892,"LYCONIDES: Against your will, I do not ask; but I think that that which was yours ought to be mine. Moreover, Euclio, you’ll find, I say, that mine it ought to be."],[893,893,"EUCLIO: Now really, on my word, I’ll drag you to the Praetor and take proceedings against you,"],[894,894,"unless you make restitution."],[895,895,"LYCONIDES: Make restitution of what to you?"],[896,896,"EUCLIO: What you’ve stolen of mine."],[897,897,"LYCONIDES: I, stolen of yours? Whence, or what is it?"],[898,899,"EUCLIO: So shall Jupiter love you, how ignorant you are about it!"],[900,900,"LYCONIDES: Unless, indeed, you tell me what you are enquiring for."],[901,902,"EUCLIO: The pot of gold, I say, I’m asking back of you, which you confessed to me that you had taken away."],[903,903,"LYCONIDES: By my faith, I’ve neither said so, nor have I done it."],[904,904,"EUCLIO: Do you deny it?"],[905,906,"LYCONIDES: Yes, I do utterly deny it; for neither the gold nor yet this pot, what it means, do I know or understand."],[907,909,"EUCLIO: Give me up that pot which you took away from the wood of Sylvanus. Come, give it me back! I would rather give you the one-half of it. Although you are a thief to me, I’ll not be hard upon the thief. Give it me back."],[910,910,"LYCONIDES: You are not in your senses, to call me a thief; I thought, Euclio, that you"],[911,912,"had come to the knowledge of another matter; as concerns myself, it is a great matter which I wish to speak with you upon at your leisure, if you are at leisure."],[913,913,"EUCLIO: Tell me, in good faith, have you not stolen that gold?"],[914,914,"LYCONIDES: In good faith, No."],[915,915,"EUCLIO: Nor know who has taken it away?"],[916,916,"LYCONIDES: In good faith, No, to that as well."],[917,918,"EUCLIO: But if you should know who has taken it away, will you discover it to me?"],[919,919,"LYCONIDES: I will do so."],[920,920,"EUCLIO: Nor accept of a share from him,"],[921,921,"whoever he is, for yourself, nor harbour the thief?"],[922,922,"LYCONIDES: Even so."],[923,923,"EUCLIO: What if you deceive me?"],[924,924,"LYCONIDES: Then may great Jupiter do unto me what he pleases."],[925,925,"EUCLIO: I’m satisfied. Come, then, say what you wish."],[926,928,"LYCONIDES: If you know me but imperfectly, of what family I’m born: Megadorus here is my uncle; Antimachus was my father; my name is Lyconides;"],[929,929,"Eunomia is my mother."],[930,931,"EUCLIO: I know the family; now, what do you want?"],[932,932,"LYCONIDES: I want to know this. You have a daughter of yours?"],[933,933,"EUCLIO: Why, yes, she’s there at home."],[934,934,"LYCONIDES: You have, I think, recently betrothed her to my uncle?"],[935,935,"EUCLIO: You have the whole matter."],[936,936,"LYCONIDES: He has now bade me announce to you his refusal of her."],[937,937,"EUCLIO: A refusal, when the things are got ready, and the wedding’s prepared?"],[938,939,"May all the immortal Gods and Goddesses confound him, so far as is possible, by reason of whom this day, unhappy wretch that I am, I have lost so much gold!"],[940,941,"LYCONIDES: Be of good heart, and speak in kindly terms; now, a thing—may it turn out well and prosperously to you and your daughter.—May the Gods so grant—say."],[942,942,"EUCLIO: May the Gods so grant."],[943,943,"LYCONIDES: And for me, too, may the Gods so grant it. Now, then, do you listen."],[944,948,"The man that admits a fault is not so much to be despised, if he feels a sense of shame when he excuses himself. Now, Euclio, I do beseech you, that what unawares I have done wrong towards yourself or your daughter, you will grant me pardon for the same, and give her for a wife to me, as the laws demand. I confess that I did violence to your daughter"],[949,949,"on the festival of Ceres, by reason of wine and the impulse of youth."],[950,950,"EUCLIO: Woe is me! What shocking deed do I hear of you?"],[951,954,"LYCONIDES: Why do you exclaim? You whom I’ve made to be a grandfather now at the very wedding of your daughter. For your daughter has just been brought to bed in the ninth month after—calculate the number; for that reason, in my behalf, has my uncle sent his refusal."],[955,955,"Go in-doors; enquire whether it is so or not as I say."],[956,958,"EUCLIO: I’m undone utterly; so very many misfortunes unite themselves for my undoing. I’ll go in-doors, that I may know what of this is true."],[959,961,"LYCONIDES: I’ll follow you this instant. This matter seems now to be pretty nearly in the haven of safety. Now, where to say my servant Strobilus is, I don’t know,"],[962,964,"but yet I’ll wait here still a little while; after that I’ll follow this man indoors; now, in the meantime, I’ll give him leisure to enquire of the nurse about my doings, the attendant of his daughter, whether she knows the truth."],[965,966,"STROBILUS: Immortal Gods, with what and how great delights do you present me! I’ve got a four pound pot filled with gold; who there is richer than I?"],[967,967,"What man is there greater than I at Athens now; any one, I mean, to whom the Gods are propitious?"],[968,968,"LYCONIDES: Why, surely, I seemed just now to hear the voice of some one speaking here."],[969,970,"STROBILUS: Ha! do I not see my master?"],[971,971,"LYCONIDES: Do I see Strobilus now, my servant?"],[972,972,"STROBILUS: ’Tis he himself."],[973,973,"LYCONIDES: ’Tis no other."],[974,974,"STROBILUS: I’ll accost him."],[975,976,"LYCONIDES: I’ll step out towards him. I do think that he has been, as I requested him, to the old woman, the nurse herself of this damsel."],[977,979,"STROBILUS: Why don’t I tell him that I’ve found this prize, and speak out? For that reason, I’ll beg of him to make me free. I’ll go and speak to him. I’ve found—"],[980,980,"LYCONIDES: What have you found?"],[981,982,"STROBILUS: Not that which the boys cry out that they’ve found in the bean."],[983,983,"LYCONIDES: And are you trifling with me then, as you are in the habit of doing?"],[984,984,"STROBILUS: Master, stop; I’ll speak out then; do listen."],[985,985,"LYCONIDES: Come then, tell me."],[986,987,"STROBILUS: I’ve found to-day, master very great riches."],[988,988,"LYCONIDES: Where, pray?"],[989,989,"STROBILUS: A four pound pot, I say, full of gold!"],[990,990,"LYCONIDES: What crime is this that I hear of from you?"],[991,991,"STROBILUS: I’ve stolen it from this old fellow, Euclio. LYCONIDES: Where is this gold?"],[992,992,"STROBILUS: In my box at home; I now wish to be made free."],[993,993,"LYCONIDES: I, make you free, you fellow,"],[994,994,"brimful of wickedness?"],[995,997,"STROBILUS: Out upon you, master, I know what you would be at. Troth, I’ve cleverly tried your inclination; you were just getting ready to take it away from me; what would you do, if I had found it?"],[998,999,"LYCONIDES: You can’t make good your pretences. Come, give up the gold!"],[1000,1000,"STROBILUS: I, give up the gold?"],[1001,1001,"LYCONIDES: Give it up, I say, that it may be given back to him."],[1002,1002,"STROBILUS: Where am I to get it from?"],[1003,1003,"LYCONIDES: That which you confessed just now to be in your box."],[1004,1004,"STROBILUS: I’ faith, I’m in the habit of talking nonsense;"],[1005,1005,"’twas in that way I was speaking."],[1006,1006,"LYCONIDES: But do you know what?—"],[1007,1013,"STROBILUS: Even kill me outright, i’ faith, you never shall get it hence of me STROBILUS: — the pot belonging to the old fellow, which I’ve not got. LYCONIDES: I will have it, whether you will or no; when I’ve tied you up all fours, and torn asunder your body for you tied up to the beam. But why do I delay to rush upon the jaws of this rascal, and why this instant do I not compel his soul to take its journey before its time? Are you going to give it me or not? STROBILUS: I will give it you. LYCONIDES: I want you to give it me now, and not at a future time. STROBILUS: I’ll give it now; but I entreat you to allow me to recover breath. Aha! What is it you want me to give you, master? LYCONIDES: Don’t you know, you rascal? And do you dare to refuse me the four pound pot full of gold which you just now said you had stolen? Hallo there! Where now are the flogging men? STROBILUS: Master, do hear a few words. Lyc. I won’t hear; floggers, hallo there—hallo! SLAVE: What’s the matter? LYCONIDES: I want the chains to be got ready. STROBILUS: Listen to me, I beg of you; afterwards order them to bind me as much as you please. LYCONIDES: I will hear you; but hasten the matter very quickly. STROBILUS: If you order me to be tortured to death, see what you obtain; in the first place, you have the death of your slave. Then, what you wish for you cannot get. But if you had only allured me by the reward of dear liberty, you would already have obtained your wish. Nature produces all men free, and by nature all desire freedom. Slavery is worse than every evil, than every calamity; and he whom Jupiter hates, him he first makes a slave. LYCONIDES: You speak not unwisely STROBILUS: Now then hear the rest. Our age has produced masters too grasping, whom I’m in the habit of calling Harpagos, Harpies, and Tantali, poor amid great wealth, and thirsty in the midst of the waters of Ocean; no riches are enough for them, not those of Midas, not of Crœsus; not all the wealth of the Persians can satisfy their Tartarean maw. Masters use their slaves rigorously, and slaves now obey their masters but tardily; so on neither side is that done which would be fair to be done. Their provisions, kitchens, and store-cellars, avaricious old fellows shut up with a thousand keys. Slaves, thievish, doubledealers, and artful, open for themselves things shut up with a thousand keys, which the owners hardly like to be granted to their lawful children, and stealthily do they carry off, consume, and lick them up—fellows that will never disclose their hundred thefts even at the gibbet; thus in laughter and joking do bad slaves take revenge upon their slavery. So then, I come to the conclusion that liberality renders slaves faithful. LYCONIDES: Rightly, indeed, have you spoken, but not in a few words, as you promised me. But if I do make you free, will you give me back what I’m asking for? STROBILUS: I will give it back; but I wish for witnesses to be present; you’ll pardon me, master, I trust you but little. LYCONIDES: Just as you please; let there be present even a hundred; then I shouldn’t care about it. STROBILUS: Megadorus, and you, Eunomia, please come here, I beg of you; the business finished, you shall return directly. MEGADORUS: Who’s calling us? Ha! Lyconides! EUNOMIA: Ha! Strobilus, what is the matter? Say. LYCONIDES: ’Tis a short matter. MEGADORUS: What is it? STROBILUS: I’m calling you as witnesses. If I bring here a four pound pot full of gold and give it up to Lyconides, Lyconides makes me a free man, and orders me to be my own master. Do you not promise me so? LYCONIDES: I do promise so. STROBILUS: Have you heard now what he has said? MEGADORUS: We have heard. STROBILUS: Swear, then, by Jupiter. LYCONIDES: Alas! to what I am reduced by the misfortunes of others! You are too insulting; still, I’ll do what he bids me. STROBILUS: Hark you, our generation hasn’t much confidence in people: the documents are signed; the twelve witnesses are present; the registrar writes down the time and the place; and still, the pleader is found to deny that it has been done. LYE: But release me speedily, please. STROBILUS: Here, take this stone. LYCONIDES: If I knowingly deceive you, so may Jupiter reject from me his blessings, the city and citadel safe, as I do this stone. Have I now satisfied you? STROBILUS: I am satisfied; and I’m going to bring the gold. LYCONIDES: Go with the speed of Pegasus, and return devouring the road with your rapid steps. Any impertinent slave, that wishes to be more wise than his master, is a nuisance to a decent man. Let this Strobilus be off as a free man to utter perdition, if he only brings me the pot full of pure gold, so that I may restore Euclio, my father-in-law, from his grief to joy, and obtain the favour of his daughter, who is just brought to bed by reason of my debauching her. But see! Strobilus is returning, loaded; as I guess, he’s bringing the pot; and, for sure, it is the pot that he’s carrying. STROBILUS: Lyconides, I bring you my findings that I promised—the four pound pot of gold; have I been long? LYCONIDES: Why, yes. O immortal Gods, what do I behold? Or what is it I hold? More than six hundred Philippean pieces, three or four times over. But let’s call out Euclio forthwith. LYCONIDES: Ho, Eucho, Euclio! MEGADORUS: Euclio, Euclio! EUCLIO: What’ the matter? LYCONIDES: Come down to us, for the Gods will you to be saved; we’ve got the pot. EUCLIO: Have you got it, or are you trifling with me? LYCONIDES: We’ve got it, I say. Now, if you can, fly down hither. EUCLIO: O great Jupiter! O household Divinity and Queen Juno! and Alcides, my treasurer! that at length you do show pity upon a wretched old man. O my pot! O how aged I, your friend, do clasp you with joyful arms, and receive you with kisses; with a thousand embraces even I cannot be satisfied. O my hope! my heart! that dissipates my grief. LYCONIDES: I always thought that to be in want of gold was the worst thing for both boys and men, and all old people. Indigence compels boys to be guilty of misdeeds, men to thieve, and old men themselves to become beggars. But ’tis much worse, as I now see, to abound in gold beyond what’s necessary for us. Alas! what miseries has Euclio endured on account of the pot, that a little while since was lost by him! EUCLIO: To whom shall I give deserved thanks? Whether to the Gods, who show regard for good men, or to my friends, upright men, or to them both? Rather to both, I think; and first to you, Lyconides, the origin and author of so great a good; you do I present with this pot of gold; accept it with pleasure. I wish it to be your own, and my daughter as well, in the presence of Megadorus, and his good sister, Eunomia. LYCONIDES: The favour is received, and is returned, in thanks, as you deserve, Eucho, a father-in-law most acceptable to me. EUCLIO: I shall think the favour sufficiently returned to me, if you now receive with pleasure my gift, and myself as well for your father-in-law. LYCONIDES: I do receive it; and I wish my house to be that of Euclio. STROBILUS: What still remains, master,—remember now that I’m to be free. LYCONIDES: You’ve well put me in mind. Be you a free man, O Strobilus, for your deserts; and now prepare in-doors the dinner that has been so disturbed. STROBILUS: Spectators, the avaricious Euclio has changed his nature; he has suddenly become liberal; so, too, do you practise liberality; and if the play has pleased you well, loudly clap your hands."]]},"phrases":[[16,284,3,4,"c"],[67,779,2,3,"c"],[69,331,8,9,"c"],[69,823,2,3,"c"],[83,14,2,3,"c"],[109,54,5,6,"c"],[109,120,9,10,"c"],[109,287,7,8,"c"],[109,489,4,5,"c"],[109,995,6,7,"c"],[111,859,0,2,"c"],[111,940,0,2,"c"]],"lex":{"0":[17611,17642,17687,17727,17829,17838,17890,17946,18034,18057,18294,18301,18402,18576,18587,18655,18722,18800,18801,18915,18932,19052,19072,19141,19264,19290,19304,19384,19503,19734,20216,20390,20536,20599,20712,20920,20968,21088,21298,21359,21393,21576,21619,22036,22369,23069,23285,23401,26171,26295,27256,27572,37384,37959,38051,38896,38916,39105,103683,103958,104143,104232,104233,104234,104235,104238,104243,104245,104246,104247,104251,104252,104253,104255,105642],"1":[17609,17611,17615,17627,17628,17648,17661,17673,17705,17707,17719,17723,17734,17749,17788,17792,17798,17806,17823,17831,17839,17850,17861,17864,17889,17916,17946,17963,17973,17991,18000,18019,18021,18022,18057,18083,18125,18155,18305,18311,18346,18361,18383,18427,18430,18451,18455,18456,18458,18505,18518,18556,18567,18591,18608,18633,18642,18670,18673,18708,18754,18766,18779,18798,18815,18877,18883,18912,18931,18934,18971,18977,18987,19079,19141,19163,19168,19290,19369,19420,19429,19550,19574,19855,19879,19931,19958,20028,20087,20115,20146,20178,20367,20402,20526,20541,20670,20678,20737,20766,20971,21014,21099,21171,21219,21298,21338,21391,21393,21434,21470,21484,21514,21519,21536,21602,21642,21650,21674,21729,21753,21766,21781,21893,21955,22036,22057,22098,22217,22361,22374,22421,22465,22535,22600,22824,22999,23151,23226,23286,23301,23371,23455,23457,23544,23577,23645,23678,23772,23902,24076,24460,24562,24635,24652,25114,25264,25278,25543,25814,25846,25933,26354,27055,27302,27451,28215,37329,37384,37457,37527,37542,37635,37659,37686,37691,37724,37737,37745,38014,38068,38287,38422,38730,38932,39276,39308,39335,39590,103496,103562,103592,103643,103694,103828,103871,104017,104027,104064,104262,104263,104264,104265,104268,104271,104275,104277,104280,104282,104283,104288,104290,104291,104292,104293,104294,104298,104299,104300,104306,104307,104308,104309,104311,104312,104316,104319,104321,104323,104324,104328,104331,104337,104340,104343,104344,104345,104347,104428,104434,104467,107358,109753,109942,110715,111687,114307,135265,188819],"2":[17615,17628,17630,17633,17637,17650,17699,17719,17723,17735,17770,17861,17890,17900,17933,17974,17987,18001,18019,18069,18098,18209,18220,18356,18455,18476,18587,18631,18670,18690,18716,18848,18849,18887,18916,18935,19060,19111,19355,19378,19671,19698,19953,20370,20447,20578,20647,20664,20801,20807,20909,20959,21012,21032,21039,21063,21084,21212,21219,21225,21245,21388,21487,21514,21517,21567,21597,21785,21989,22036,22176,22352,22457,23311,23356,23431,23670,23708,23721,23819,23948,23952,24076,24096,24249,24372,24494,24863,25068,25610,26249,26339,26582,28110,37536,37618,37634,37898,37984,38129,38221,38236,38260,38368,38387,38777,38909,39011,39477,103524,103583,103691,103921,103958,104351,104352,104362,104368,104371,104372,104373,104375,104377,104378,104379,104380,104381,104383,104384,104385,104387,104389,104393,104394,104395,104396,104398,104400,104405,104407,104412,104413,104416,104417,104422,105008,107630,127194,174549,221829],"3":[17611,17732,17749,17763,17792,17835,17838,17850,17916,17934,17946,17967,17969,17991,17995,17998,18030,18050,18060,18101,18168,18169,18182,18220,18230,18324,18326,18330,18331,18336,18353,18367,18383,18392,18402,18442,18521,18555,18565,18578,18586,18613,18670,18706,18734,18802,18923,18951,19022,19030,19048,19052,19140,19141,19438,19462,19474,19733,19734,19831,19832,19858,19861,19864,19937,20029,20081,20117,20269,20511,20541,20559,20599,20820,20879,20942,20948,20956,20959,21138,21226,21263,21301,21341,21391,21398,21507,21597,21619,21652,21672,21768,21773,21805,21807,21863,22054,22057,22066,22079,22086,22092,22135,22155,22162,22298,22317,22402,22480,22571,22923,23056,23315,23606,23894,24016,24150,24496,24764,24941,24954,25256,25399,25949,26021,26126,26251,26665,26809,27034,27572,28275,28277,28429,37329,37334,37362,37636,37723,37836,103648,103749,103778,103787,103871,103914,103995,104032,104432,104433,104438,104439,104440,104441,104444,104448,104449,104450,104452,104457,104458,104464,104468,104469,104471,104475,104482,104488,104491,104768,104918,105314,106906,114618,181172,183900],"4":[17622,17878,18582,20401,20651,23175,26313,38482,104428,104497,104510,108023,171452],"551":[104368],"592":[19355]},"quotes":{"585":[["quoted_by","heautontimorumenos-or-the-self-tormenter",1,1025]]}}
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diff --git a/text/ausonii-burdigalensis-vasatis-gratiarum-/1.json b/text/ausonii-burdigalensis-vasatis-gratiarum-/1.json
index ea78f0a6bfe52180e52f4e9fbb22425cfc8deb1c..19e62adcdfc7deeeb0d565594213acb0eab25f5c 100644
--- a/text/ausonii-burdigalensis-vasatis-gratiarum-/1.json
+++ b/text/ausonii-burdigalensis-vasatis-gratiarum-/1.json
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express my thanks to you, most gracious Emperor; could I do so, I would also make repayment. But neither does your estate need any interchange of bounty, nor does mine supply the ability to return it. Men of private station alone have the opportunity for being liberal to one another: your favours at once surpass all others in their princely scale and demand no requital. And so 1 express my thanks—all that is in my power to do: yet in such a way as one is wont to do in the presence of God, with greater fulness of feeling than of speech. And it is not in the shrine of the imperial oracle, a place where feelings of subdued fear and reverent awe rarely permit your subject to exhibit outwardly all that he feels within; but it is at all times and in all places that I express my thanks, now silently in my own heart, now with my tongue, now in company with others, now by myself, whether I speak openly or reflect inwardly and apart, in every place, deed, habit, and season. Nor is it surprising that I set no limit to the expression of my gratitude, seeing that you do not know how to set any bound to your gracious favours. For what place, what time is there which docs not remind me of this or some similar cause for thankfulness? Do I say remind? What a weak and feeble connotation has that word! Is there any place, I say. which does not thrill and fire me with a sense of your bounty? There is no place, I say, Most Gracious Emperor, but stamps my consciousness with the wondrous image of \\ our most worshipful majesty; not the Court, which was so formidable when you succeeded, and which you have made so agreeable: not the forum and basilicas, which once reechoed with legal business, but now with the taking of vows for your well-being—for under your rule who is there whose property is not secure?—; not the Senate-house, now happy in the business of passing resolutions in your honour as formerly gloomy and troubled with complaints; not the public highways where the sight of so many joyous faces suffers no one to be alone in showing delight; not the universal privacy of the home. The very bed, destined for our repose, is made more restful as we reflect upon your benefits: slumber, which blots out everything, nevertheless presents your picture to our gaze. As for that throne of honour, the curule chair surrounded with all the splendid circumstance which belongs to a rank which confers the imperium, to the proud elevation of which you have exalted me from so ordinary a station, as often as I think of it, its grandeur overpowers me and I am reduced to silence, being not merely loaded by your bounty, but overwhelmed. Your presence, indeed, is felt in all places and we are no longer surprised at the supposed extravagance of the poets who have declared that all things arc full of God.' You surpass our hopes, you anticipate all we can desire, you outstrip our fondest wishes; and the swiftness of our thought, which claims to be something divine, is outdistanced by your benefits which outrun it. For you to fulfil a wish is more instantaneous than for us to conceive it."],[1,1,"Therefore I express my thanks, most gracious Emperor. And if anyone attributes so frequent a repetition in the same words of this phrase of mine to the speaker's poverty of speech, let him try to work out this same theme, and he will not be able to produce anything more eloquent. For I am now expressing thanks, not with intent to flatter any royal vanity and not without proofs of my assertions, to a most valiant emperor—as witness the pacification in a single year of the Danubian and Rhenish frontiers: 2 to one most generous; the wealth of the Army shows as much: to one most merciful; the safety which man's waywardness enjoys declares this: to one most statesmanlike; the organization of the east by so great a prince is proof enough: to one most dutiful; there is the amplest evidence to confirm this tribute—the canonization of his father with divine honours, the association of his brother,3 just as though he were a son, with himself in the imperial authority, the avenging of the outrage suffered by his uncle in war,4 the pairing of a son and father together in joint control of a prefecture, 5 and the election of his tutor to the consulate. I could enumerate all those titles which your valour has won for you in the past, those which Fortune has granted you so recently, and those which Heaven's favour is still designing for you: I might call you Germanicus in virtue of the surrender of that race to you; Alamannicus, because of the prisoners whom you transplanted: Sarmaticus,1 because you conquered and forgave that people: I might string together all the distinctions won by your valour, and all the titles earned by your good fortune; but that is another theme and one which will be treated in its own separate place, when 1 decide that the time has come to sketch distinctly and briefly all my facts without following them out in detail—like those who confine a map of the world to the compass of a single sheet, thereby causing it to lose something in impressiveness, but without any sacrifice of truth. But now for the special business of this day, which is to express thanks for my consulate. And yet there are other distinctions besides, which push to the front and burst out into cries of acknowledgment, claiming that they have the right to do this first. All those honours heaped upon me at once under the title of companion in acknowledgment of your upbringing; the quaestorship for which I have to thank you, though it was held under the joint sovereignty of your father and yourself, and the praefecture which I owe to your kindness alone. This latter in its very self is not content with a single acknowledgment for the larger bounty which divided rather than kept it one: since two of us now possess it complete, neither desires it apart."],[2,2,"But these honours, as I promised just now. shall have their special place apart for paying their tribute. At the present moment my consulship begs and prays you to allow one whom you have set above all to submit his high degree to yourself alone. And how many further degrees were added to this honour! Not only was I associated in this high office with a distinguished colleague,1 and designated as the senior, but by your favour, most gracious Emperor, I became consul without undergoing the ordeal of the hustings, the Campus Martius, the canvassing, the registration, the gratuities; I have not had to shake hands, nor have I been so confused by crowds of people pressing to greet me as to have been unable to call my friends by their proper names, or to have given them names which were not theirs: I have not had to visit the tribes, to flatter the centuries, I have not trembled as the classes were called upon to vote. I have made no deposit with a trustee, nor given any pledge to a financial agent. The Roman people, the Field of Mars, the Equestrian Class, the Rostra, the hustings, the Senate and the Senate House—Gratian alone was all of these for me. I have the right to declare, most mighty Emperor, and that without offending any of those who have ever attained or shall attain hereafter to this distinction in right of various qualities (for everyone has his own spirit, his own deserts, his own conscience): I can, I repeat, rightfully declare that my consulship seems to stand apart from the consulships of other men. Some are cruelly grieved by the disappointment of their hopes: I longed for nothing; some busy themselves in canvassing for this honour: I never sought it; some extort it by their importunity: I brought no pressure to bear; some owe their designation to the accident of their presence:2 I was not at the court; some use their wealth to help them: the morality of our age forbids such a practice; I did not buy this honour, yet cannot boast any self-restraint: I had no money. One thing only I have tried to make sure of, and even that I cannot claim as my own; for it depends upon your valuation whether I have been deserving."],[3,3,"You have appointed, and will appoint others also as consuls, most kindly Gratian, but never on similar grounds. Men of military renown: and as these are always associated with you in the toils of empire, so they, in common with you, hold the greater share in its distinctions, having been your colleagues in soldierly virtue before they became so in civil dignities; men of ancient and famous lineage: for an illustrious name secures much, and distinction may serve as a substitute for achievements; men distinguished for their trustworthiness and tested by official duties: and though I do not place myself outside this category, yet, so tar as the path to honours is concerned, I differ in my qualifications. And to this new favour of yours, your Majesty, you add a fourth degree,1 in that you disparage yourself to do another honour, give the credit of the excellences of your mind to the effieacy of exterior influence, and with greater generosity than truth, misrepresent those natural accomplishments which you owe to God, to your father, and to yourself as the product of a stranger's efforts. Your own words written to me in your own hand declare: that you are discharging a debt which yon owe, and still owe what yon hare discharged. Oh, how that sentence is overlaid with the gold of your nature! How sustaining is the milk of these words, springing from the sincerest of breasts! Is there anyone who shrinks so modestly from arrogant display of his generosity? Anyone who thus alleges that his favours have no other weight but the receiver's work? Anyone who, in a word, prefers to call his gifts payment as though rendered by a debtor? Let those famous spokesmen of old, those orators of Homer—Menelaus, with his subdued but subtle mode of speech, the chieftain of Ithaca, so like a heavy storm of hail, Nestor, the survivor of three generations, whose lips were steeped in honey—let those seek to rival such a sentence! Yet for all his compression and Spartan conciseness, the first will utter nothing neater; the second, though he heap up words and ideas, nothing more forcible; the last, nothing sweeter, although his gentle speech persuaded rather by charming than overbearing. You say that you are paying a debt you owe and will still be in debt when you have paid. My young sovereign, may He who is the Ruler of heaven and of mankind grant that you may excel those ancients, even above whom the choiceness of that one sentence has placed you, and outstrip each one of them in his peculiar quality—Menelaus in kingly majesty, Ulysses in discretion, and Nestor in length of days."],[4,4,"Someone will interpose: It is true you have received all these benefits, but, tell me, how have you deserved them? Why do you cast this burden upon me, Master Inquisitor? No man gives a reason for his prosperity. God, and he who stands next to God, distributes blessings at will, and disdaining to await man's verdict on his favours, chooses rather in the persons of the uplifted to perform a miracle. How have I deserved them, you ask? I know of no grounds, except that you, most kindly Emperor, say that you owe a debt: and this word owe admits of very wide interpretation. Either you consider this debt to be the interest on the principal of your education; or, apart from this interest, you seek after the renown which bounty earns; or you arc discharging yourself of the burden of a pledge which you have incurred; or else with a heavenly loftiness of soul and without a trace of vanity you are imitating God's function. You say you owe a debt. To whom then? Or when did you contract it? On what account? Read the bill over: name the creditor: let the accounts for receipts and expenditure be laid before the court. When this is done you will see that the debit balance is not against you but against another. It is God who now begins to owe you a debt on my behalf. But what do you owe me, most gracious Emperor—for your kindly nature permits me to set aside your kingly qualities and use this familiar form of complimentary address?1 What do you owe me? And on the other side, what do I not owe you? Is it because I was your tutor? I can turn this about and say more exactly that I was deemed worthy to teach you; that so many men superior to me in eloquence and learning were passed over; that the honourable choice fell upon me, in order that you might have a man equipped with ripe years whom your impetuous generosity might advance through all the stages of a distinguished career; and that you seemed to fear that my life might fail while there still remained unbestowed something which you ought to bestow."],[5,5,"Cicero, after his consulate, declared that he had nothing more to long for.1 I for my part, though I am a consul and an old man to boot, will confess to a ravenous appetite. I long to see you, Gratian, holding this office so many more times that your total may equal the sum of the six consulships of Valerius Corvinus, 2 the seven of Caius Marius, and the thirteen of Augustus, whose name you bear. Your youth and your exalted station can secure for you a still greater number; but I am sparing in my estimate, because you are so generous in bestowing this honour. For too often you cheat yourself of it to lavish it upon others. You know, most learned Emperor (for once again I will use a personal mode of complimentary address), you know, I say, that the seventeen consulates of Domitian 3 which, in his jealousy of the advancement of others, he held in an unbroken series, brought down such ridicule upon his selfishness that this page of his annals, nay, rather, of his arrogance, made him overbearingly proud but could not make him happy. But if the Sovereign ought to observe a well-calculated and, as the saying goes, a golden mean in holding this dignity, what moderation ought men of private station, of calm judgment, and lastly, of advanced age to observe? For myself, I have sated even my desires, so far as my own distinctions are concerned; but you, my most excellent, my most gracious Sovereign, you who never weary in your generosity except when you have no scope for it, you, I repeat, most bountiful Gratian, have such a quick and surprising inventiveness in conferring favours, that even now some addition to be conferred upon me under this head will be found. Will be found? Such a conviction have all men felt, in such wise have you yourself created this rank for me, such is your intimacy with the deity, that what we hope for is straightway granted by you, and what we have not yet hoped for is bestowed upon us."],[6,6,"But again someone will comment freely in speech, yet more freely in thought: Were there not in the past and even in ancient times many such tutors? Or are you the only man who has had an Emperor for his pupil? No, indeed! But while I am only one of many so far as my employment goes, I stand apart with very few in virtue of this distinction. I do not wish to cast reflections upon my fellows in this calling in the age of Constantine: there were princes and they were instructed. I will go back to earlier times. Fact proves more surely than words that Seneca, who for all his wealth was not a consul, did not discipline the nature of Nero, but merely gave arms to his cruelty. And though Quintilian obtained the consular distinction by grace of Clemens,1 he seems to have held an honorary title rather than the actual emblems of power. So too with the tutor Titianus; 2 but for all his boastful assumption, while alternating between the provincial school of Visontio (Besancon) and Lugdunum (Lyons), not through years but through light esteem he fell into a decline. The one and only precedent and one which I must frankly accept is the case of Fronto; 3 and yet this tutor to an Emperor, though he had the distinction of a consulate, was never invested with the authority of a prefect. But what sort of a consulship was it which he held? Acting as the substitute to an ordinary 4 consul, made to fill up a gap of two months, and dismissed in the sixth part of a year, this great orator has left us to find out for ourselves in which year he held the consulate. But here is another objection which may be raised: Are you then so conceited as to exalt yourself to the height attained by that great orator? To such a question I will answer briefly: No, I do not set myself up as Fronto's rival, but I rank Gratian before Antoninus. It is true 1 that all the world over, every city which lives under our governance observes these annual days of festival, Rome as a matter of custom, Constantinople out of imitation, Antioch out of love for indulgence, as also do degenerate Carthage and Alexandria, the gift of its river 2; but Trèves is enabled to do this by the kindness of our prince, and will soon do so in company with the author of that kindness. All these places are far apart, but the prayers they offer up are all to one effect: one name is on the lips of all—the name of Gratian, Gratian who in virtue of his authority is styled Imperator; of his courage, the Victorious; of his sacred person, Augustus; of his devotion, Pontifex; of his tenderness, Father; of his age, a Son; and of natural affection, both one and the other."],[7,7,"I am not able to display portraits of my ancestors in proof of good faith, as Marius says in Sallust:4 I cannot unroll a pedigree to show my descent from heroes, or that 1 am of the lineage of the gods: I cannot boast of uncounted wealth and ancestral estates dotted all over the kingdoms of the world: but 1 can mention without vaunting advantages which are less fabulous. I can mention my birthplace, a city not unrenowned; my family, of which I have no need to be ashamed; my unblemished home; my life passed of my own free will without a spot; my scanty means (though enriched with books and learning); my simple yet not stingy tastes; my liberal intellect; my not illiberal spirit; the unostentatious refinement of my diet, my dress and the appointments of my house; so that, if anyone should think me worthy of comparison with those famous consuls of past days (excluding from the comparison those war-like qualities which then flourished), let him deny me their wealth without belittling my diligence. But in this expression of gratitude, my subject has long overpowered me: you, Gratian, must come to the help of my words. You, Gratian, who have received this name by chance, yet by so happy a chance that no one out of flattery has ever tried to find one more appropriate—for Metellus was less rightly surnamed the Dutiful when he recalled his father (since he would have been undutiful had he kept him in exile), and Sulla was less exactly called the Lucky (since he was luckier before he was so named), than you are named Gratian; you, who besides this name also bear those titles of Metellus and Sulla, you, Gratian, I repeat, who have earned your name not by isolated deeds but by the continual kindliness of your gracious life, you who would have received this as a surname by general consent had you not inherited it from your grandfather, you, I repeat, must yourself render thanks to yourself on my behalf. It is a task for you and for your high powers: for that kindness, so frequently shown to all, and so continually to me; for that natural affection with which you guide your subject world, and which you proved by avenging your uncle's death, doubled by maintaining your brother, and redoubled by raising your tutor to distinction. Let that indulgence which you vouchsafe to mankind render you thanks; that generosity with which you enrich all; that courage which enables you to conquer; and that golden spirit which you have drawn more freely than any single man from the God of us all. So also let the voice of every province in the three Gauls render thanks on my behalf, since it is upon their prefect that you have bestowed this distinction. I go even farther—and this I add because you say you are in my debt: let that render you thanks which can best render it, I mean that voice which I have trained."],[8,8,"But grateful as my heart is, my words are all too feeble, and, as I have already said, I have long sunk under the theme. Moreover, I have not yet touched upon those matters which not even the sorriest speaker, unless he were likewise the most sacrilegious, would pass over, exalted as they are by fame and attested by universal delight—matters so far beyond my powers of speech that I hesitate to touch upon them, and I must either be proved guilty on a charge of ingratitude, or be blamed for my rash pretensions. And yet since I must suffer one of these two things, I prefer to be censured for over boldness than for ill-will. You, most worshipful Emperor, amid all the distractions of a most serious war, amid the onslaughts of all those thousands of savages who dwell along the shores of the Danube, held the elections for my consulate in full panoply. Shall I speak of them as elections by the people in tribes because they were held in the city of Sirmium? Or in centuries, because they were held in the war-zone? Or shall we call them pontifical elections, as in old days,1 since they were held, as elections to the priestly college were held, without reference to the people's will? That is best, that is their right description, seeing that you, who presided over them, are the Pontifex Maximus and a participator in the designs of God. It is not a part of my character, most devout Emperor, to invent such words as these. They are the words of your letter, in which you enlarge upon the authority of the Supreme Disposer and of your own will. This is what you say: When I was privately considering the appointment of consuls for the year, I referred my purpose to God. as you know I do, and as I was bound to do, and as I knew you wished me to do. In obedience to his prompting I have designated you as consul, proclaimed you as such, and given your name the precedence. What speech could be more dearly arranged? What learned man more careful to use only the terms customary at elections, without mixing untechnical words with the time-honoured phrases? No more of you henceforth, you classes of the people, you privileged city-tribes and centuries called up in due order! What elections have ever been more adequately attended than these, where God furnished the design, and the Emperor gave it effect?"],[9,9,"And now, most devout Emperor, that I may not insult the majesty of this sacred Audience-Chamber by shrinking from interpreting your utterances, with the forgiveness of your godhead, though not without some slight sacrilege, I run over your words. When, you say, I was considering the appointment of consuls for the year. What a learned phrase! What a solemn task! I was pondering inwardly. What depths to the secrets of your heart! You have, then, a counsellor without fearing betrayal. As you know I do: what could be more intimate? As I was bound to do: what more uncompromising? As I knew you wished: what more courteous phrase could be used? I referred my purpose to God: how, then, can you say privately when such vast wisdom is ready to aid you? Could you have weighed the matter more thoroughly if the Senate,the Equestrian Order, and the People together with your army and all the provinces had been aiding you? I referred my purpose to God. Not, I am sure, in order to gain some new plan, but to consecrate your own inclination. In obedience to his will: that is to say, as you have acted in canonizing your father, in avenging your uncle, in associating your brother with you. I have designated you as consul, proclaimed you as such, and given your name the preference. Who taught you these words? I knew none so fitting, so thoroughly Roman. I have designated, proclaimed, and named you. This is no random writing. The ripe deliberation of these words with its pauses allows them to progress by well-marked degrees. If I have this letter of yours posted up like an edict on every pillar and in every portico where it could easily be read, shall I not have as many statues in my honour as there were placarded sheets?"],[10,10,"But I hasten on to what is still more agreeable. For in your letter which was delivered to me, you diverged from this subject, and so far condescended as to ask me what sort of robe should be sent me. With your anxiety you have worn out the whole staff of officials in charge of your bounties. Have I not then received over and above the con- sulate an additional gift in these pains, which cost you so much trouble and caused me so much happiness? Swords are being drawn in Illyricum: for my sake you distribute robes of civil dignities in Gaul: you, wearing your equipment, deal with the question of my gown; while prepared for battle and on the verge of a supreme struggle, you make arrangements for the decoration of my palm-broidered garb. Yet the omen was happy and auspicious. For just as in peace time this apparel marks the consul, so in victory it distinguishes the conqueror in his triumph. But it is not enough for you to ask what kind of robe shall be sent me: you must have it produced before your eyes. You are not content that the officials of your largess should perform their ordinary duties: you choose one robe out of many with your own hands, and having chosen it, follow up your gift with words of compliment. You say: I have sent yon a palm-broidered robe in winch is worked a figure of the sainted Constantins 1 my ancestor. Happy am I that such pains should be bestowed upon my vestments! It is, it most surely is, a broidered robe, as you say; but embroidered more richly with your words than with its own threads of gold. But, since it is you who have invested me, I perceive that its enrichment means far more. For the light which flashes from this single garment bespeaks two imperial personages: Constantius is embroidered in the actual fabric of the robe; but in the complimentary nature of the gift, I feel the presence of Gratian."],[11,11,"To your favour, already so weighty, was added the weight which a question put by certain persons piled upon it. When they inquired whom you appointed senior of the two consuls, you replied that there could he no uncertainty as to that; and the honourable men who surround you could not feel uncertainty. Nevertheless, this pronouncement aroused the expectations of those who would have been glad to think that the most distinguished man, who is my colleague, and who happened to be present at the time, had been awarded the precedence. At any rate, they made themselves wearisome by seeking for that meaning which they had read into your answer. Whereupon, as I am informed, your well-known modesty caused you for a while to hesitate, not through indecision as to your course, but to reprove with your flushed glance those who were flattering their own hopes by their affected inability to understand. Then you replied outright: Why do you ask in what order of precedence the two consuls designate are to stand? Can they stand in any other order than that which the prefecture has already determined? What happy modesty, so sagely to suggest that popular reason! You could have made another reply, Gratian, but refrained in order to spare the feelings of certain persons. But I find myself on dangerous ground and for the sake of that distinction which I never coveted, I must avoid it. Since I have been declared the senior, it is enough for me to keep to your decision: so farewell, you who would examine merits! I do not, however, regard this honour of precedence as a trifling favour, my most gracious Sovereign. It confers a glory of which Cicero was fully conscious: The Roman People, he says, made me chief praetor and senior consul.\"1 His very form of expression makes us clearly understand that it is more honourable to receive precedence over one person, than over many; for while there is indeed no disgrace in taking the second place, the one of two who is preferred is signally distinguished. It is said of Alexander of Macedon that, after reading that passage in Homer 1 relating the decision to select by lot one of the nine chiefs who were all eager to fight in answer to Hector's challenge, and how the whole host besought Jupiter the Best and Greatest with anxiously conflicting prayers to suffer Ajax, or the son of Tydeus, or even Agamemnon, the king of rich Mycenae, to be chosen; he exclaimed: I would have killed the man who named me third! See the high spirit of the dauntless hero! He scorned to be placed third in a list of nine persons, even though, of course, he would have more below him than above him. How deeply ashamed he would feel if he were the second of two persons only! For where there are two candidates, the choice of one is rich in high distinction. If the two who are made consuls are exalted over all mankind, then the one who has precedence over his colleague is set not above one only, but over all."],[12,12,"I know that the ears of my audience are now eagerly waiting, I can read on every face the thought which springs from the longing of each heart. They think that now that I have touched on every topic which has reference to my Thanksgiving—however summarily, or, as our poet says,'2 \" spun out with meagre thread\"—I am bound to touch upon the praises of your Majesty. Although I have said that I have put that subject on one side and am keeping it for another occasion, nevertheless they all urge with nods, nay, almost with protests, to make some reference to it now. I will do as they bid (for I welcome this compulsion), but I must lay aside the larger aspects of the subject and speak only of the slighter; and this not with any hope of according them adequate treatment, but to let all men know that from me they are to expect a relation only of those personal qualities which deserve praise, and to look to others for an estimate of your higher virtues. I shall deal therefore not with your loftiest qualities, but those of your every-day life."],[13,13,"From your boyhood you have never let a single day pass without worshipping God, without discharging your vows the moment that they became due, with clean hands and a pure heart, a stainless conscience, and—a rare quality— with undivided thoughts. Was there ever a prince whose going forth was attended with better auguries, whose progress was less ostentatious, whose state was less extravagant, whose attire in private life was more seemly or in the field more severe? In athletic pursuits who ever matched your fleetness of foot, who so supple in disengaging at wrestling, who cleared so great a height in leaping? No one ever launched a javelin with a more forceful swing, no one hurled darts with greater speed or struck the mark more surely. We used to wonder at the poet 1 when he spoke of Numidians who use no reins, and at that other who summed up by saying that in riding it is with the lash alone that they urge their horses to full speed or make them stand.2 While we read we could not understand this, but we realized it when we saw you drop the reins and at the same time draw your bow, or urge on your horse with the whip when he slackened speed and check his exuberance likewise with the whip. Those who were supposed to instruct you in this do not do these things: nay, rather, those who are supposed to instruct you are now learning from you. Again, in the matter of food, was ever a priest more self-denying on religious grounds? Or in the matter of wine, was there ever an old man more sparing at table? The altar of Vesta is not more hallowed than the privacy of your bedchamber, the couch of a priest is not more pure, the bed of a prophet not more chaste. In your relations with your friends I do not say that you return like for like: you anticipate our services, or whenever we have the advantage in paying our duty to you, you flush up shyly with an embarrassment which we rather ought to feel when we have been anticipated by our Sovereign. In that place which we ordinarily speak of as your Consistory, but which I regard as your sanctuary, none of your predecessors ever thought out more deeply what he had to say, or arranged his thoughts more skilfully, or delivered them, when so arranged, in a more masterly style."],[14,14,"I would also make some remarks on your excellence as a speaker, were I not afraid of flattering myself. Sulpicius was not more vehement in harangue, nor the elder Gracchus more deserving of praise for self-control, nor your own father more weighty, more impressive. How your voice rings out when you declaim some stirring theme! How gentle in unimpassioned passages! How skilfully regulated when you deal with both! Which of the orators either in speech or in the free domain of thought dealt with cheerful themes more charmingly, on eloquent themes more choicely, on the strenuous more intensely, on the intense more forcibly? Ah, Attic Xenophon, I would that it were possible in the nature of things for you to come to life again in this age—you who celebrated the virtues of Cyrus by following the line of your own desires rather than his actual history, since you described him not as he was, but as he ought to have been. If you could take a stride forward into these present times, you would behold in our beloved Gratian not what you actually saw in your favourite Cyrus, but what you wished to see. All these qualities, the salient points of which I have sketched in a few dashes, I would describe in detail were my powers of speaking proportionate to my will; for however much I may lack fluency, the greatness of the subject would inspire my pen. But all that is appropriate neither to this occasion, nor to this subject. You, who hereafter shall pronounce the praises of our Sovereign have here, if I may call it so, a nursery-garden on which you can draw to fill out the acres of your own discourses. I have merely touched upon the subject, and being—as all are aware—the exponent of secrets known to me through my close intimacy, I may be thought merely to divulge rather than to belaud these personal virtues. And as I have spoken of matters known to me and to all who share the inner life of the Court, I might also tell of those which are constantly spoken of beyond its precincts, were it not that they are all known to all men and individually to each. I could say in as few words as I have done above: a most perfect hero does nothing of which he need be ashamed; but you have never done anything which calls for repentance, while you have always extended pardon to those who repent. It is noble to be merciful to those who fear; but so continual is your kindness that your edicts remove all cause for fear. It is splendid to lavish distinctions: you not only bestow distinctions, but also generously enrich the recipients. It is praiseworthy in an Emperor to grant petitioners easy access and not to refuse them on the pretext of engagements: you encourage those who hesitate to approach yon, and when they have declared their complaints, you ask them whether they have left anything still unmentioned."],[15,15,"The saying of Titus Caesar 1 that he had lost that day in which he had not performed a good action, has become famous; but it has become famous because it was uttered by the successor of Vespasian, a man whose excessive economy and almost intolerable strictness made his son's easier rule seem remarkable. You, the son of Valentinian, whose kindness was so profound, whose affability was never lacking, whose sternness was so well controlled—you realize that, now that the State has gained and established a thoroughly sound condition, you can show all the gentleness of your nature without prejudice to good order. And, indeed, it is not just one good deed a day that you perform: every moment of every hour you increase the sum of your momentous favours. How shall we speak of that single measure by which the arrears of tribute were remitted? What a wealth of generosity there was in this act! What Emperor has ever granted such a boon to his subject provinces with a more generous consideration, or calculated its results with a surer confidence, or safeguarded it with more experience and wisdom? Trajan 2 also did the same thing in past times; but since he retained a claim to a certain amount of the arrears, the pleasure caused by that portion of the debt which he forgave was less than the underlying discontent left unremoved by the amount which he retained. Antoninus, too, granted the same favour; but he who inherited his throne but not his kindliness, grudged this remission of arrears and reclaimed from his people the full amount as entered in the schedules and registers. You gave orders for all these evidences of claim to be burned publicly. Every township beheld in its own market-place the blaze of the relieving fire. Burning were the roots of by-gone wrongs: burning were the seeds of those to come. Already the ashes had mingled with the dust, already the smoke had been absorbed in the clouds; but still the debtors beheld in the charred pages the lines of lettering and the figures in the cash-column together with the valuation of their little properties: still they feared that what they remembered to have heard read could even now be read. What then can there be winch is more merciful, more sagacious than you, most gracious Emperor? You give good gifts and make sure that they shall not be transitory: you remove ills, and take precautions against their revival. Such are the favours you have lavished upon the provinces; but what of those conferred upon our own order? Or upon the Army? The personal interest taken by the Antonines. and even earlier by the Germanici, in their suite of friends and in their legions, was a recognized fact. But I do not care to extol your benevolences by comparing others. You furnish a host of such instances of goodness and virtue as generations to come will long to imitate, and as ages past would have wished, did the nature of things allow, to have attributed to themselves."],[16,16,"Nevertheless, some comparison must be made in order to make clear the superiority of our blessings. Trajan was in the habit of visiting his friends when they were sick: so far we may grant that he had a considerate nature. Your practice is both to visit and to heal them: you provide them with attendants, you order their diet, you prescribe medicines, you furnish the cost of remedies, you comfort them in their pain, and you congratulate them on their recovery. See in how many ways you show advance beyond Trajan's single form of consideration! With the legions one and all, whenever any regrettable incident had occurred, as is the fortune of war, I have seen you go round the men's lines, asking How goes it?, attending to the wounds of casualties, giving strict orders that healing remedies should be applied and that there should be no delay about it. I have seen men who turned from their food with loathing take it on your recommendation: I have heard you speak words which gave them heart to recover. You anticipated what each man sorely needed, causing this man's pack to be carried by the mules of the royal train, providing special beasts for some to ride, furnishing others with servants in place of those whom they had lost: sometimes you would relieve the poorer soldiers out of your own purse, sometimes cover the nakedness of the thinly clad. You would do all unwearyingly and cheerfully, with the deepest charity and without a trace of display, bestowing everything upon the sick and claiming nothing from the cured. Thus it is that you have become dearer to us than our lives, and have deservedly gained friends who are obedient, ready, devoted, faithful—men who will stand by you for ever, since it is affection rather than accident which makes them yours. After this I must bring my speech to a close, most Sacred Majesty; though it is my words rather than my gratitude which will end. For the latter is unending: its course can never be run, for it knows no stopping point. Yet I must make a slight digression and turn not very far from you to God. Eternal Begetter of all things, thyself unbegotten, Creator and Cause of the universe, more ancient than its beginning, outlasting its end, Thou who hast built thine own temples and altars in the inmost hearts of the initiated 1 worshippers: Thou hast implanted in Gratian, the lord of this world below, such seeds of love towards me that separation has not weakened his remembrance of me though parted from him. He has honoured me though I was no longer in his presence, he has preferred me above those who stand before him; and further: because distance would not allow him to be present at the opening ceremony of my elevation, he has hastened to attend the solemnities of my laying down office, that his bounties might be completed by his courtesy. For what record is there, even in the daring fables of the Greeks, of a journey so swiftly accomplished? Winged Pegasus starting from Lycia travelled no further than Cilicia: Cyllarus and Arion 2 grew old between Argos and Nemea. Even the steeds of a Castor do not accomplish that endless journey of theirs without changing their riders.3 You, Gratian, speed across all those frontiers of the Roman Empire, all those rivers and lakes, all those barriers of old-established kingdoms, from distant Thrace and along the whole coast, through all its length, of Illyricum, through Venetia, Liguria, and old Gaul, over the forbidding peaks of Rhaetia, across the fords of the Rhine, through the thick country of the Sequani and across the plains of Germany; you speed across them, I repeat, swifter in your passage than my rapid speech, without stopping for rest, without indulging fully in sleep or in food; and all to shed the unexpected light of your presence upon your favourite Gaul, to surprise (how welcome the surprise!) your own consul while still in office, to make even Rumour, who is usually swifter than the winds, a slower traveller than yourself. This was your tribute to my age, this to my dignity! God, that supreme confidant, controller and author both of your throne and of your counsels, has graciously permitted that the curule chair (which you will often fill with so much grace), that my magisterial robe dyed with your glowing purple, that my consular apparel which is enriched less by its own gold than by your munificence—that all these favours, which your noble letter from Illyricum made vet more honourable, should gain yet further in lustre by your presence in Gaul; that your quaestor, your praetorian prefect, your consul, and—a name which you still rate above all my titles—your tutor, lie whom you designated with your sacred lips, whom you named as senior consul on substantial grounds, whom you enriched with your generous bounty, should be hallowed by the condescension of your royal attentions."]]},"phrases":[[67,0,0,2,"c"],[67,1,0,2,"c"],[67,7,121,122,"c"],[68,7,235,236,"c"],[81,1,192,193,"c"],[218,8,136,137,"c"]],"lex":{},"quotes":{}}
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express my thanks to you, most gracious Emperor; could I do so, I would also make repayment. But neither does your estate need any interchange of bounty, nor does mine supply the ability to return it. Men of private station alone have the opportunity for being liberal to one another: your favours at once surpass all others in their princely scale and demand no requital. And so 1 express my thanks—all that is in my power to do: yet in such a way as one is wont to do in the presence of God, with greater fulness of feeling than of speech. And it is not in the shrine of the imperial oracle, a place where feelings of subdued fear and reverent awe rarely permit your subject to exhibit outwardly all that he feels within; but it is at all times and in all places that I express my thanks, now silently in my own heart, now with my tongue, now in company with others, now by myself, whether I speak openly or reflect inwardly and apart, in every place, deed, habit, and season. Nor is it surprising that I set no limit to the expression of my gratitude, seeing that you do not know how to set any bound to your gracious favours. For what place, what time is there which docs not remind me of this or some similar cause for thankfulness? Do I say remind? What a weak and feeble connotation has that word! Is there any place, I say. which does not thrill and fire me with a sense of your bounty? There is no place, I say, Most Gracious Emperor, but stamps my consciousness with the wondrous image of \\ our most worshipful majesty; not the Court, which was so formidable when you succeeded, and which you have made so agreeable: not the forum and basilicas, which once reechoed with legal business, but now with the taking of vows for your well-being—for under your rule who is there whose property is not secure?—; not the Senate-house, now happy in the business of passing resolutions in your honour as formerly gloomy and troubled with complaints; not the public highways where the sight of so many joyous faces suffers no one to be alone in showing delight; not the universal privacy of the home. The very bed, destined for our repose, is made more restful as we reflect upon your benefits: slumber, which blots out everything, nevertheless presents your picture to our gaze. As for that throne of honour, the curule chair surrounded with all the splendid circumstance which belongs to a rank which confers the imperium, to the proud elevation of which you have exalted me from so ordinary a station, as often as I think of it, its grandeur overpowers me and I am reduced to silence, being not merely loaded by your bounty, but overwhelmed. Your presence, indeed, is felt in all places and we are no longer surprised at the supposed extravagance of the poets who have declared that all things arc full of God.' You surpass our hopes, you anticipate all we can desire, you outstrip our fondest wishes; and the swiftness of our thought, which claims to be something divine, is outdistanced by your benefits which outrun it. For you to fulfil a wish is more instantaneous than for us to conceive it."],[1,1,"Therefore I express my thanks, most gracious Emperor. And if anyone attributes so frequent a repetition in the same words of this phrase of mine to the speaker's poverty of speech, let him try to work out this same theme, and he will not be able to produce anything more eloquent. For I am now expressing thanks, not with intent to flatter any royal vanity and not without proofs of my assertions, to a most valiant emperor—as witness the pacification in a single year of the Danubian and Rhenish frontiers: 2 to one most generous; the wealth of the Army shows as much: to one most merciful; the safety which man's waywardness enjoys declares this: to one most statesmanlike; the organization of the east by so great a prince is proof enough: to one most dutiful; there is the amplest evidence to confirm this tribute—the canonization of his father with divine honours, the association of his brother,3 just as though he were a son, with himself in the imperial authority, the avenging of the outrage suffered by his uncle in war,4 the pairing of a son and father together in joint control of a prefecture, 5 and the election of his tutor to the consulate. I could enumerate all those titles which your valour has won for you in the past, those which Fortune has granted you so recently, and those which Heaven's favour is still designing for you: I might call you Germanicus in virtue of the surrender of that race to you; Alamannicus, because of the prisoners whom you transplanted: Sarmaticus,1 because you conquered and forgave that people: I might string together all the distinctions won by your valour, and all the titles earned by your good fortune; but that is another theme and one which will be treated in its own separate place, when 1 decide that the time has come to sketch distinctly and briefly all my facts without following them out in detail—like those who confine a map of the world to the compass of a single sheet, thereby causing it to lose something in impressiveness, but without any sacrifice of truth. But now for the special business of this day, which is to express thanks for my consulate. And yet there are other distinctions besides, which push to the front and burst out into cries of acknowledgment, claiming that they have the right to do this first. All those honours heaped upon me at once under the title of companion in acknowledgment of your upbringing; the quaestorship for which I have to thank you, though it was held under the joint sovereignty of your father and yourself, and the praefecture which I owe to your kindness alone. This latter in its very self is not content with a single acknowledgment for the larger bounty which divided rather than kept it one: since two of us now possess it complete, neither desires it apart."],[2,2,"But these honours, as I promised just now. shall have their special place apart for paying their tribute. At the present moment my consulship begs and prays you to allow one whom you have set above all to submit his high degree to yourself alone. And how many further degrees were added to this honour! Not only was I associated in this high office with a distinguished colleague,1 and designated as the senior, but by your favour, most gracious Emperor, I became consul without undergoing the ordeal of the hustings, the Campus Martius, the canvassing, the registration, the gratuities; I have not had to shake hands, nor have I been so confused by crowds of people pressing to greet me as to have been unable to call my friends by their proper names, or to have given them names which were not theirs: I have not had to visit the tribes, to flatter the centuries, I have not trembled as the classes were called upon to vote. I have made no deposit with a trustee, nor given any pledge to a financial agent. The Roman people, the Field of Mars, the Equestrian Class, the Rostra, the hustings, the Senate and the Senate House—Gratian alone was all of these for me. I have the right to declare, most mighty Emperor, and that without offending any of those who have ever attained or shall attain hereafter to this distinction in right of various qualities (for everyone has his own spirit, his own deserts, his own conscience): I can, I repeat, rightfully declare that my consulship seems to stand apart from the consulships of other men. Some are cruelly grieved by the disappointment of their hopes: I longed for nothing; some busy themselves in canvassing for this honour: I never sought it; some extort it by their importunity: I brought no pressure to bear; some owe their designation to the accident of their presence:2 I was not at the court; some use their wealth to help them: the morality of our age forbids such a practice; I did not buy this honour, yet cannot boast any self-restraint: I had no money. One thing only I have tried to make sure of, and even that I cannot claim as my own; for it depends upon your valuation whether I have been deserving."],[3,3,"You have appointed, and will appoint others also as consuls, most kindly Gratian, but never on similar grounds. Men of military renown: and as these are always associated with you in the toils of empire, so they, in common with you, hold the greater share in its distinctions, having been your colleagues in soldierly virtue before they became so in civil dignities; men of ancient and famous lineage: for an illustrious name secures much, and distinction may serve as a substitute for achievements; men distinguished for their trustworthiness and tested by official duties: and though I do not place myself outside this category, yet, so tar as the path to honours is concerned, I differ in my qualifications. And to this new favour of yours, your Majesty, you add a fourth degree,1 in that you disparage yourself to do another honour, give the credit of the excellences of your mind to the effieacy of exterior influence, and with greater generosity than truth, misrepresent those natural accomplishments which you owe to God, to your father, and to yourself as the product of a stranger's efforts. Your own words written to me in your own hand declare: that you are discharging a debt which yon owe, and still owe what yon hare discharged. Oh, how that sentence is overlaid with the gold of your nature! How sustaining is the milk of these words, springing from the sincerest of breasts! Is there anyone who shrinks so modestly from arrogant display of his generosity? Anyone who thus alleges that his favours have no other weight but the receiver's work? Anyone who, in a word, prefers to call his gifts payment as though rendered by a debtor? Let those famous spokesmen of old, those orators of Homer—Menelaus, with his subdued but subtle mode of speech, the chieftain of Ithaca, so like a heavy storm of hail, Nestor, the survivor of three generations, whose lips were steeped in honey—let those seek to rival such a sentence! Yet for all his compression and Spartan conciseness, the first will utter nothing neater; the second, though he heap up words and ideas, nothing more forcible; the last, nothing sweeter, although his gentle speech persuaded rather by charming than overbearing. You say that you are paying a debt you owe and will still be in debt when you have paid. My young sovereign, may He who is the Ruler of heaven and of mankind grant that you may excel those ancients, even above whom the choiceness of that one sentence has placed you, and outstrip each one of them in his peculiar quality—Menelaus in kingly majesty, Ulysses in discretion, and Nestor in length of days."],[4,4,"Someone will interpose: It is true you have received all these benefits, but, tell me, how have you deserved them? Why do you cast this burden upon me, Master Inquisitor? No man gives a reason for his prosperity. God, and he who stands next to God, distributes blessings at will, and disdaining to await man's verdict on his favours, chooses rather in the persons of the uplifted to perform a miracle. How have I deserved them, you ask? I know of no grounds, except that you, most kindly Emperor, say that you owe a debt: and this word owe admits of very wide interpretation. Either you consider this debt to be the interest on the principal of your education; or, apart from this interest, you seek after the renown which bounty earns; or you arc discharging yourself of the burden of a pledge which you have incurred; or else with a heavenly loftiness of soul and without a trace of vanity you are imitating God's function. You say you owe a debt. To whom then? Or when did you contract it? On what account? Read the bill over: name the creditor: let the accounts for receipts and expenditure be laid before the court. When this is done you will see that the debit balance is not against you but against another. It is God who now begins to owe you a debt on my behalf. But what do you owe me, most gracious Emperor—for your kindly nature permits me to set aside your kingly qualities and use this familiar form of complimentary address?1 What do you owe me? And on the other side, what do I not owe you? Is it because I was your tutor? I can turn this about and say more exactly that I was deemed worthy to teach you; that so many men superior to me in eloquence and learning were passed over; that the honourable choice fell upon me, in order that you might have a man equipped with ripe years whom your impetuous generosity might advance through all the stages of a distinguished career; and that you seemed to fear that my life might fail while there still remained unbestowed something which you ought to bestow."],[5,5,"Cicero, after his consulate, declared that he had nothing more to long for.1 I for my part, though I am a consul and an old man to boot, will confess to a ravenous appetite. I long to see you, Gratian, holding this office so many more times that your total may equal the sum of the six consulships of Valerius Corvinus, 2 the seven of Caius Marius, and the thirteen of Augustus, whose name you bear. Your youth and your exalted station can secure for you a still greater number; but I am sparing in my estimate, because you are so generous in bestowing this honour. For too often you cheat yourself of it to lavish it upon others. You know, most learned Emperor (for once again I will use a personal mode of complimentary address), you know, I say, that the seventeen consulates of Domitian 3 which, in his jealousy of the advancement of others, he held in an unbroken series, brought down such ridicule upon his selfishness that this page of his annals, nay, rather, of his arrogance, made him overbearingly proud but could not make him happy. But if the Sovereign ought to observe a well-calculated and, as the saying goes, a golden mean in holding this dignity, what moderation ought men of private station, of calm judgment, and lastly, of advanced age to observe? For myself, I have sated even my desires, so far as my own distinctions are concerned; but you, my most excellent, my most gracious Sovereign, you who never weary in your generosity except when you have no scope for it, you, I repeat, most bountiful Gratian, have such a quick and surprising inventiveness in conferring favours, that even now some addition to be conferred upon me under this head will be found. Will be found? Such a conviction have all men felt, in such wise have you yourself created this rank for me, such is your intimacy with the deity, that what we hope for is straightway granted by you, and what we have not yet hoped for is bestowed upon us."],[6,6,"But again someone will comment freely in speech, yet more freely in thought: Were there not in the past and even in ancient times many such tutors? Or are you the only man who has had an Emperor for his pupil? No, indeed! But while I am only one of many so far as my employment goes, I stand apart with very few in virtue of this distinction. I do not wish to cast reflections upon my fellows in this calling in the age of Constantine: there were princes and they were instructed. I will go back to earlier times. Fact proves more surely than words that Seneca, who for all his wealth was not a consul, did not discipline the nature of Nero, but merely gave arms to his cruelty. And though Quintilian obtained the consular distinction by grace of Clemens,1 he seems to have held an honorary title rather than the actual emblems of power. So too with the tutor Titianus; 2 but for all his boastful assumption, while alternating between the provincial school of Visontio (Besancon) and Lugdunum (Lyons), not through years but through light esteem he fell into a decline. The one and only precedent and one which I must frankly accept is the case of Fronto; 3 and yet this tutor to an Emperor, though he had the distinction of a consulate, was never invested with the authority of a prefect. But what sort of a consulship was it which he held? Acting as the substitute to an ordinary 4 consul, made to fill up a gap of two months, and dismissed in the sixth part of a year, this great orator has left us to find out for ourselves in which year he held the consulate. But here is another objection which may be raised: Are you then so conceited as to exalt yourself to the height attained by that great orator? To such a question I will answer briefly: No, I do not set myself up as Fronto's rival, but I rank Gratian before Antoninus. It is true 1 that all the world over, every city which lives under our governance observes these annual days of festival, Rome as a matter of custom, Constantinople out of imitation, Antioch out of love for indulgence, as also do degenerate Carthage and Alexandria, the gift of its river 2; but Trèves is enabled to do this by the kindness of our prince, and will soon do so in company with the author of that kindness. All these places are far apart, but the prayers they offer up are all to one effect: one name is on the lips of all—the name of Gratian, Gratian who in virtue of his authority is styled Imperator; of his courage, the Victorious; of his sacred person, Augustus; of his devotion, Pontifex; of his tenderness, Father; of his age, a Son; and of natural affection, both one and the other."],[7,7,"I am not able to display portraits of my ancestors in proof of good faith, as Marius says in Sallust:4 I cannot unroll a pedigree to show my descent from heroes, or that 1 am of the lineage of the gods: I cannot boast of uncounted wealth and ancestral estates dotted all over the kingdoms of the world: but 1 can mention without vaunting advantages which are less fabulous. I can mention my birthplace, a city not unrenowned; my family, of which I have no need to be ashamed; my unblemished home; my life passed of my own free will without a spot; my scanty means (though enriched with books and learning); my simple yet not stingy tastes; my liberal intellect; my not illiberal spirit; the unostentatious refinement of my diet, my dress and the appointments of my house; so that, if anyone should think me worthy of comparison with those famous consuls of past days (excluding from the comparison those war-like qualities which then flourished), let him deny me their wealth without belittling my diligence. But in this expression of gratitude, my subject has long overpowered me: you, Gratian, must come to the help of my words. You, Gratian, who have received this name by chance, yet by so happy a chance that no one out of flattery has ever tried to find one more appropriate—for Metellus was less rightly surnamed the Dutiful when he recalled his father (since he would have been undutiful had he kept him in exile), and Sulla was less exactly called the Lucky (since he was luckier before he was so named), than you are named Gratian; you, who besides this name also bear those titles of Metellus and Sulla, you, Gratian, I repeat, who have earned your name not by isolated deeds but by the continual kindliness of your gracious life, you who would have received this as a surname by general consent had you not inherited it from your grandfather, you, I repeat, must yourself render thanks to yourself on my behalf. It is a task for you and for your high powers: for that kindness, so frequently shown to all, and so continually to me; for that natural affection with which you guide your subject world, and which you proved by avenging your uncle's death, doubled by maintaining your brother, and redoubled by raising your tutor to distinction. Let that indulgence which you vouchsafe to mankind render you thanks; that generosity with which you enrich all; that courage which enables you to conquer; and that golden spirit which you have drawn more freely than any single man from the God of us all. So also let the voice of every province in the three Gauls render thanks on my behalf, since it is upon their prefect that you have bestowed this distinction. I go even farther—and this I add because you say you are in my debt: let that render you thanks which can best render it, I mean that voice which I have trained."],[8,8,"But grateful as my heart is, my words are all too feeble, and, as I have already said, I have long sunk under the theme. Moreover, I have not yet touched upon those matters which not even the sorriest speaker, unless he were likewise the most sacrilegious, would pass over, exalted as they are by fame and attested by universal delight—matters so far beyond my powers of speech that I hesitate to touch upon them, and I must either be proved guilty on a charge of ingratitude, or be blamed for my rash pretensions. And yet since I must suffer one of these two things, I prefer to be censured for over boldness than for ill-will. You, most worshipful Emperor, amid all the distractions of a most serious war, amid the onslaughts of all those thousands of savages who dwell along the shores of the Danube, held the elections for my consulate in full panoply. Shall I speak of them as elections by the people in tribes because they were held in the city of Sirmium? Or in centuries, because they were held in the war-zone? Or shall we call them pontifical elections, as in old days,1 since they were held, as elections to the priestly college were held, without reference to the people's will? That is best, that is their right description, seeing that you, who presided over them, are the Pontifex Maximus and a participator in the designs of God. It is not a part of my character, most devout Emperor, to invent such words as these. They are the words of your letter, in which you enlarge upon the authority of the Supreme Disposer and of your own will. This is what you say: When I was privately considering the appointment of consuls for the year, I referred my purpose to God. as you know I do, and as I was bound to do, and as I knew you wished me to do. In obedience to his prompting I have designated you as consul, proclaimed you as such, and given your name the precedence. What speech could be more dearly arranged? What learned man more careful to use only the terms customary at elections, without mixing untechnical words with the time-honoured phrases? No more of you henceforth, you classes of the people, you privileged city-tribes and centuries called up in due order! What elections have ever been more adequately attended than these, where God furnished the design, and the Emperor gave it effect?"],[9,9,"And now, most devout Emperor, that I may not insult the majesty of this sacred Audience-Chamber by shrinking from interpreting your utterances, with the forgiveness of your godhead, though not without some slight sacrilege, I run over your words. When, you say, I was considering the appointment of consuls for the year. What a learned phrase! What a solemn task! I was pondering inwardly. What depths to the secrets of your heart! You have, then, a counsellor without fearing betrayal. As you know I do: what could be more intimate? As I was bound to do: what more uncompromising? As I knew you wished: what more courteous phrase could be used? I referred my purpose to God: how, then, can you say privately when such vast wisdom is ready to aid you? Could you have weighed the matter more thoroughly if the Senate,the Equestrian Order, and the People together with your army and all the provinces had been aiding you? I referred my purpose to God. Not, I am sure, in order to gain some new plan, but to consecrate your own inclination. In obedience to his will: that is to say, as you have acted in canonizing your father, in avenging your uncle, in associating your brother with you. I have designated you as consul, proclaimed you as such, and given your name the preference. Who taught you these words? I knew none so fitting, so thoroughly Roman. I have designated, proclaimed, and named you. This is no random writing. The ripe deliberation of these words with its pauses allows them to progress by well-marked degrees. If I have this letter of yours posted up like an edict on every pillar and in every portico where it could easily be read, shall I not have as many statues in my honour as there were placarded sheets?"],[10,10,"But I hasten on to what is still more agreeable. For in your letter which was delivered to me, you diverged from this subject, and so far condescended as to ask me what sort of robe should be sent me. With your anxiety you have worn out the whole staff of officials in charge of your bounties. Have I not then received over and above the con- sulate an additional gift in these pains, which cost you so much trouble and caused me so much happiness? Swords are being drawn in Illyricum: for my sake you distribute robes of civil dignities in Gaul: you, wearing your equipment, deal with the question of my gown; while prepared for battle and on the verge of a supreme struggle, you make arrangements for the decoration of my palm-broidered garb. Yet the omen was happy and auspicious. For just as in peace time this apparel marks the consul, so in victory it distinguishes the conqueror in his triumph. But it is not enough for you to ask what kind of robe shall be sent me: you must have it produced before your eyes. You are not content that the officials of your largess should perform their ordinary duties: you choose one robe out of many with your own hands, and having chosen it, follow up your gift with words of compliment. You say: I have sent yon a palm-broidered robe in winch is worked a figure of the sainted Constantins 1 my ancestor. Happy am I that such pains should be bestowed upon my vestments! It is, it most surely is, a broidered robe, as you say; but embroidered more richly with your words than with its own threads of gold. But, since it is you who have invested me, I perceive that its enrichment means far more. For the light which flashes from this single garment bespeaks two imperial personages: Constantius is embroidered in the actual fabric of the robe; but in the complimentary nature of the gift, I feel the presence of Gratian."],[11,11,"To your favour, already so weighty, was added the weight which a question put by certain persons piled upon it. When they inquired whom you appointed senior of the two consuls, you replied that there could he no uncertainty as to that; and the honourable men who surround you could not feel uncertainty. Nevertheless, this pronouncement aroused the expectations of those who would have been glad to think that the most distinguished man, who is my colleague, and who happened to be present at the time, had been awarded the precedence. At any rate, they made themselves wearisome by seeking for that meaning which they had read into your answer. Whereupon, as I am informed, your well-known modesty caused you for a while to hesitate, not through indecision as to your course, but to reprove with your flushed glance those who were flattering their own hopes by their affected inability to understand. Then you replied outright: Why do you ask in what order of precedence the two consuls designate are to stand? Can they stand in any other order than that which the prefecture has already determined? What happy modesty, so sagely to suggest that popular reason! You could have made another reply, Gratian, but refrained in order to spare the feelings of certain persons. But I find myself on dangerous ground and for the sake of that distinction which I never coveted, I must avoid it. Since I have been declared the senior, it is enough for me to keep to your decision: so farewell, you who would examine merits! I do not, however, regard this honour of precedence as a trifling favour, my most gracious Sovereign. It confers a glory of which Cicero was fully conscious: The Roman People, he says, made me chief praetor and senior consul.\"1 His very form of expression makes us clearly understand that it is more honourable to receive precedence over one person, than over many; for while there is indeed no disgrace in taking the second place, the one of two who is preferred is signally distinguished. It is said of Alexander of Macedon that, after reading that passage in Homer 1 relating the decision to select by lot one of the nine chiefs who were all eager to fight in answer to Hector's challenge, and how the whole host besought Jupiter the Best and Greatest with anxiously conflicting prayers to suffer Ajax, or the son of Tydeus, or even Agamemnon, the king of rich Mycenae, to be chosen; he exclaimed: I would have killed the man who named me third! See the high spirit of the dauntless hero! He scorned to be placed third in a list of nine persons, even though, of course, he would have more below him than above him. How deeply ashamed he would feel if he were the second of two persons only! For where there are two candidates, the choice of one is rich in high distinction. If the two who are made consuls are exalted over all mankind, then the one who has precedence over his colleague is set not above one only, but over all."],[12,12,"I know that the ears of my audience are now eagerly waiting, I can read on every face the thought which springs from the longing of each heart. They think that now that I have touched on every topic which has reference to my Thanksgiving—however summarily, or, as our poet says,'2 \" spun out with meagre thread\"—I am bound to touch upon the praises of your Majesty. Although I have said that I have put that subject on one side and am keeping it for another occasion, nevertheless they all urge with nods, nay, almost with protests, to make some reference to it now. I will do as they bid (for I welcome this compulsion), but I must lay aside the larger aspects of the subject and speak only of the slighter; and this not with any hope of according them adequate treatment, but to let all men know that from me they are to expect a relation only of those personal qualities which deserve praise, and to look to others for an estimate of your higher virtues. I shall deal therefore not with your loftiest qualities, but those of your every-day life."],[13,13,"From your boyhood you have never let a single day pass without worshipping God, without discharging your vows the moment that they became due, with clean hands and a pure heart, a stainless conscience, and—a rare quality— with undivided thoughts. Was there ever a prince whose going forth was attended with better auguries, whose progress was less ostentatious, whose state was less extravagant, whose attire in private life was more seemly or in the field more severe? In athletic pursuits who ever matched your fleetness of foot, who so supple in disengaging at wrestling, who cleared so great a height in leaping? No one ever launched a javelin with a more forceful swing, no one hurled darts with greater speed or struck the mark more surely. We used to wonder at the poet 1 when he spoke of Numidians who use no reins, and at that other who summed up by saying that in riding it is with the lash alone that they urge their horses to full speed or make them stand.2 While we read we could not understand this, but we realized it when we saw you drop the reins and at the same time draw your bow, or urge on your horse with the whip when he slackened speed and check his exuberance likewise with the whip. Those who were supposed to instruct you in this do not do these things: nay, rather, those who are supposed to instruct you are now learning from you. Again, in the matter of food, was ever a priest more self-denying on religious grounds? Or in the matter of wine, was there ever an old man more sparing at table? The altar of Vesta is not more hallowed than the privacy of your bedchamber, the couch of a priest is not more pure, the bed of a prophet not more chaste. In your relations with your friends I do not say that you return like for like: you anticipate our services, or whenever we have the advantage in paying our duty to you, you flush up shyly with an embarrassment which we rather ought to feel when we have been anticipated by our Sovereign. In that place which we ordinarily speak of as your Consistory, but which I regard as your sanctuary, none of your predecessors ever thought out more deeply what he had to say, or arranged his thoughts more skilfully, or delivered them, when so arranged, in a more masterly style."],[14,14,"I would also make some remarks on your excellence as a speaker, were I not afraid of flattering myself. Sulpicius was not more vehement in harangue, nor the elder Gracchus more deserving of praise for self-control, nor your own father more weighty, more impressive. How your voice rings out when you declaim some stirring theme! How gentle in unimpassioned passages! How skilfully regulated when you deal with both! Which of the orators either in speech or in the free domain of thought dealt with cheerful themes more charmingly, on eloquent themes more choicely, on the strenuous more intensely, on the intense more forcibly? Ah, Attic Xenophon, I would that it were possible in the nature of things for you to come to life again in this age—you who celebrated the virtues of Cyrus by following the line of your own desires rather than his actual history, since you described him not as he was, but as he ought to have been. If you could take a stride forward into these present times, you would behold in our beloved Gratian not what you actually saw in your favourite Cyrus, but what you wished to see. All these qualities, the salient points of which I have sketched in a few dashes, I would describe in detail were my powers of speaking proportionate to my will; for however much I may lack fluency, the greatness of the subject would inspire my pen. But all that is appropriate neither to this occasion, nor to this subject. You, who hereafter shall pronounce the praises of our Sovereign have here, if I may call it so, a nursery-garden on which you can draw to fill out the acres of your own discourses. I have merely touched upon the subject, and being—as all are aware—the exponent of secrets known to me through my close intimacy, I may be thought merely to divulge rather than to belaud these personal virtues. And as I have spoken of matters known to me and to all who share the inner life of the Court, I might also tell of those which are constantly spoken of beyond its precincts, were it not that they are all known to all men and individually to each. I could say in as few words as I have done above: a most perfect hero does nothing of which he need be ashamed; but you have never done anything which calls for repentance, while you have always extended pardon to those who repent. It is noble to be merciful to those who fear; but so continual is your kindness that your edicts remove all cause for fear. It is splendid to lavish distinctions: you not only bestow distinctions, but also generously enrich the recipients. It is praiseworthy in an Emperor to grant petitioners easy access and not to refuse them on the pretext of engagements: you encourage those who hesitate to approach yon, and when they have declared their complaints, you ask them whether they have left anything still unmentioned."],[15,15,"The saying of Titus Caesar 1 that he had lost that day in which he had not performed a good action, has become famous; but it has become famous because it was uttered by the successor of Vespasian, a man whose excessive economy and almost intolerable strictness made his son's easier rule seem remarkable. You, the son of Valentinian, whose kindness was so profound, whose affability was never lacking, whose sternness was so well controlled—you realize that, now that the State has gained and established a thoroughly sound condition, you can show all the gentleness of your nature without prejudice to good order. And, indeed, it is not just one good deed a day that you perform: every moment of every hour you increase the sum of your momentous favours. How shall we speak of that single measure by which the arrears of tribute were remitted? What a wealth of generosity there was in this act! What Emperor has ever granted such a boon to his subject provinces with a more generous consideration, or calculated its results with a surer confidence, or safeguarded it with more experience and wisdom? Trajan 2 also did the same thing in past times; but since he retained a claim to a certain amount of the arrears, the pleasure caused by that portion of the debt which he forgave was less than the underlying discontent left unremoved by the amount which he retained. Antoninus, too, granted the same favour; but he who inherited his throne but not his kindliness, grudged this remission of arrears and reclaimed from his people the full amount as entered in the schedules and registers. You gave orders for all these evidences of claim to be burned publicly. Every township beheld in its own market-place the blaze of the relieving fire. Burning were the roots of by-gone wrongs: burning were the seeds of those to come. Already the ashes had mingled with the dust, already the smoke had been absorbed in the clouds; but still the debtors beheld in the charred pages the lines of lettering and the figures in the cash-column together with the valuation of their little properties: still they feared that what they remembered to have heard read could even now be read. What then can there be winch is more merciful, more sagacious than you, most gracious Emperor? You give good gifts and make sure that they shall not be transitory: you remove ills, and take precautions against their revival. Such are the favours you have lavished upon the provinces; but what of those conferred upon our own order? Or upon the Army? The personal interest taken by the Antonines. and even earlier by the Germanici, in their suite of friends and in their legions, was a recognized fact. But I do not care to extol your benevolences by comparing others. You furnish a host of such instances of goodness and virtue as generations to come will long to imitate, and as ages past would have wished, did the nature of things allow, to have attributed to themselves."],[16,16,"Nevertheless, some comparison must be made in order to make clear the superiority of our blessings. Trajan was in the habit of visiting his friends when they were sick: so far we may grant that he had a considerate nature. Your practice is both to visit and to heal them: you provide them with attendants, you order their diet, you prescribe medicines, you furnish the cost of remedies, you comfort them in their pain, and you congratulate them on their recovery. See in how many ways you show advance beyond Trajan's single form of consideration! With the legions one and all, whenever any regrettable incident had occurred, as is the fortune of war, I have seen you go round the men's lines, asking How goes it?, attending to the wounds of casualties, giving strict orders that healing remedies should be applied and that there should be no delay about it. I have seen men who turned from their food with loathing take it on your recommendation: I have heard you speak words which gave them heart to recover. You anticipated what each man sorely needed, causing this man's pack to be carried by the mules of the royal train, providing special beasts for some to ride, furnishing others with servants in place of those whom they had lost: sometimes you would relieve the poorer soldiers out of your own purse, sometimes cover the nakedness of the thinly clad. You would do all unwearyingly and cheerfully, with the deepest charity and without a trace of display, bestowing everything upon the sick and claiming nothing from the cured. Thus it is that you have become dearer to us than our lives, and have deservedly gained friends who are obedient, ready, devoted, faithful—men who will stand by you for ever, since it is affection rather than accident which makes them yours. After this I must bring my speech to a close, most Sacred Majesty; though it is my words rather than my gratitude which will end. For the latter is unending: its course can never be run, for it knows no stopping point. Yet I must make a slight digression and turn not very far from you to God. Eternal Begetter of all things, thyself unbegotten, Creator and Cause of the universe, more ancient than its beginning, outlasting its end, Thou who hast built thine own temples and altars in the inmost hearts of the initiated 1 worshippers: Thou hast implanted in Gratian, the lord of this world below, such seeds of love towards me that separation has not weakened his remembrance of me though parted from him. He has honoured me though I was no longer in his presence, he has preferred me above those who stand before him; and further: because distance would not allow him to be present at the opening ceremony of my elevation, he has hastened to attend the solemnities of my laying down office, that his bounties might be completed by his courtesy. For what record is there, even in the daring fables of the Greeks, of a journey so swiftly accomplished? Winged Pegasus starting from Lycia travelled no further than Cilicia: Cyllarus and Arion 2 grew old between Argos and Nemea. Even the steeds of a Castor do not accomplish that endless journey of theirs without changing their riders.3 You, Gratian, speed across all those frontiers of the Roman Empire, all those rivers and lakes, all those barriers of old-established kingdoms, from distant Thrace and along the whole coast, through all its length, of Illyricum, through Venetia, Liguria, and old Gaul, over the forbidding peaks of Rhaetia, across the fords of the Rhine, through the thick country of the Sequani and across the plains of Germany; you speed across them, I repeat, swifter in your passage than my rapid speech, without stopping for rest, without indulging fully in sleep or in food; and all to shed the unexpected light of your presence upon your favourite Gaul, to surprise (how welcome the surprise!) your own consul while still in office, to make even Rumour, who is usually swifter than the winds, a slower traveller than yourself. This was your tribute to my age, this to my dignity! God, that supreme confidant, controller and author both of your throne and of your counsels, has graciously permitted that the curule chair (which you will often fill with so much grace), that my magisterial robe dyed with your glowing purple, that my consular apparel which is enriched less by its own gold than by your munificence—that all these favours, which your noble letter from Illyricum made vet more honourable, should gain yet further in lustre by your presence in Gaul; that your quaestor, your praetorian prefect, your consul, and—a name which you still rate above all my titles—your tutor, lie whom you designated with your sacred lips, whom you named as senior consul on substantial grounds, whom you enriched with your generous bounty, should be hallowed by the condescension of your royal attentions."]]},"phrases":[[67,0,0,2,"c"],[67,1,0,2,"c"],[67,7,121,122,"c"],[68,7,235,236,"c"],[81,1,192,193,"c"],[217,8,136,137,"c"]],"lex":{},"quotes":{}}
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I, the son of Zeus, have come to this land of the Thebans—Dionysus, whom once Semele, Kadmos’ daughter, bore, delivered by a lightning-bearing flame. And having taken a mortal form instead of a god’s,"],[4,8,"I am here at the fountains of Dirke and the water of Ismenus. And I see the tomb of my thunder-stricken mother here near the palace, and the remnants of her house, smouldering with the still living flame of Zeus’ fire, the everlasting insult of Hera against my mother."],[9,13,"I praise Kadmos, who has made this place hallowed, the shrine of his daughter; and I have covered it all around with the cluster-bearing leaf of the vine. I have left the wealthy lands of the Lydians and Phrygians, the sun-parched plains of the Persians,"],[14,18,"and the Bactrian walls, and have passed over the wintry land of the Medes, and blessed Arabia, and all of Asia which lies along the coast of the salt sea with its beautifully-towered cities full of Hellenes and barbarians mingled together;"],[19,23,"and I have come to this Hellene city first, having already set those other lands to dance and established my mysteries there, so that I might be a deity manifest among men. In this land of Hellas, I have first excited Thebes to my cry, fitting a fawn-skin to my body and"],[24,28,"taking a thyrsos in my hand, a weapon of ivy. For my mother’s sisters, the ones who least should, claimed that I, Dionysus, was not the child of Zeus, but that Semele had conceived a child from a mortal father and then ascribed the sin of her bed to Zeus,"],[29,33,"a trick of Kadmos’, for which they boasted that Zeus killed her, because she had told a false tale about her marriage. Therefore I have goaded them from the house in frenzy, and they dwell in the mountains, out of their wits; and I have compelled them to wear the outfit of my mysteries."],[34,38,"And all the female offspring of Thebes, as many as are women, I have driven maddened from the house, and they, mingled with the daughters of Kadmos, sit on roofless rocks beneath green pines. For this city must learn, even if it is unwilling,"],[39,43,"that it is not initiated into my Bacchic rites, and that I plead the case of my mother, Semele, in appearing manifest to mortals as a divinity whom she bore to Zeus. Now Kadmos has given his honor and power to Pentheus, his daughter’s son,"],[44,48,"who fights against the gods as far as I am concerned and drives me away from sacrifices, and in his prayers makes no mention of me, for which I will show him and all the Thebans that I was born a god. And when I have set matters here right, I will move on to another land,"],[49,53,"revealing myself. But if ever the city of Thebes should in anger seek to drive the the Bacchae down from the mountains with arms, I, the general of the Maenads, will join battle with them. On which account I have changed my form to a mortal one and altered my shape into the nature of a man."],[54,58,"But, you women who have left Tmolus, the bulwark of Lydia, my sacred band, whom I have brought from among the barbarians as assistants and companions to me, take your drums, native instruments of the city of the Phrygians, the invention of mother Rhea and myself,"],[59,62,"and going about this palace of Pentheus beat them, so that Kadmos’ city may see. I myself will go to the folds of Kithairon, where the Bacchae are, to share in their dances."],[63,63,"Chorus: From the land of Asia,"],[64,69,"having left sacred Tmolus, I am swift to perform for Bromius my sweet labor and toil easily borne, celebrating the god Bacchus. Who is in the way? Who is in the way? Who? Let him get out of the way indoors, and let everyone keep his mouth pure ,"],[70,72,"speaking propitious things. For I will celebrate Dionysus with hymns according to eternal custom."],[73,76,"Chorus: Blessed is he who, being fortunate and knowing the rites of the gods, keeps his life pure and"],[77,81,"has his soul initiated into the Bacchic revels, dancing in inspired frenzy over the mountains with holy purifications, and who, revering the mysteries of great mother Kybele,"],[82,86,"brandishing the thyrsos, garlanded with ivy, serves Dionysus. Go, Bacchae, go, Bacchae, escorting the god Bromius, child of a god,"],[87,90,"from the Phrygian mountains to the broad streets of Hellas—Bromius,"],[91,93,"Chorus: Whom once, in the compulsion of birth pains,"],[94,98,"the thunder of Zeus flying upon her, his mother cast from her womb, leaving life by the stroke of a thunderbolt. Immediately Zeus, Kronos’ son,"],[99,103,"received him in a chamber fit for birth, and having covered him in his thigh shut him up with golden clasps, hidden from Hera. And he brought forth, when the Fates"],[104,108,"had perfected him, the bull-horned god, and he crowned him with crowns of snakes, for which reason Maenads cloak their wild prey over their locks."],[109,113,"Chorus: O Thebes, nurse of Semele, crown yourself with ivy, flourish, flourish with the verdant yew bearing sweet fruit, and crown yourself in honor of Bacchus with branches of oak"],[114,118,"or pine. Adorn your garments of spotted fawn-skin with fleeces of white sheep, and sport in holy games with insolent thyrsoi . At once all the earth will dance—"],[119,123,"whoever leads the sacred band is Bromius—to the mountain, to the mountain, where the crowd of women waits, goaded away from their weaving by Dionysus."],[124,128,"Chorus: O secret chamber of the Kouretes and you holy Cretan caves, parents to Zeus, where the Korybantes with triple helmet invented for me in their caves this circle,"],[129,133,"covered with stretched hide; and in their excited revelry they mingled it with the sweet-voiced breath of Phrygian pipes and handed it over to mother Rhea, resounding with the sweet songs of the Bacchae;"],[134,138,"nearby, raving Satyrs were fulfilling the rites of the mother goddess, and they joined it to the dances of the biennial festivals, in which Dionysus rejoices."],[139,142,"Chorus: He is sweet in the mountains , whenever after the running dance he falls on the ground, wearing the sacred garment of fawn skin, hunting the blood of the slain goat, a raw-eaten delight, rushing to the"],[143,147,"Phrygian, the Lydian mountains, and the leader of the dance is Bromius, evoe! The plain flows with milk, it flows with wine, it flows with the nectar of bees."],[148,153,"The Bacchic one, raising the flaming torch of pine on his thyrsos, like the smoke of Syrian incense, darts about, arousing the wanderers with his racing and dancing, agitating them with his shouts,"],[154,158,"casting his rich locks into the air. And among the Maenad cries his voice rings deep: Go, Bacchae, go, Bacchae, with the luxury of Tmolus that flows with gold,"],[159,162,"sing of Dionysus, beneath the heavy beat of drums, celebrating in delight the god of delight with Phrygian shouts and cries,"],[163,164,"when the sweet-sounding sacred pipe sounds a sacred playful tune suited"],[165,167,"to the wanderers, to the mountain, to the mountain! And the Bacchante, rejoicing like a foal with its grazing mother, rouses her swift foot in a gamboling dance."],[168,172,"Teiresias: Who is at the gates? Call from the house Kadmos, son of Agenor, who leaving the city of Sidon built this towering city of the Thebans. Let someone go and announce that Teiresias is looking for him. He knows why I have come and"],[173,175,"what agreement I, an old man, have made with him, older still: to twine the thyrsoi, to wear fawn-skins, and to crown our heads with ivy branches."],[176,177,"Kadmos: Dearest friend, for inside the house I heard and recognized your wise voice, the voice of a wise man;"],[178,182,"I have come prepared with this equipment of the god. For we must extol him, the child of my daughter, Dionysus, who has appeared as a god to men as much as is in our power. Where must I dance, where set my feet"],[183,187,"and shake my grey head? Show me the way, Teiresias, one old man leading another; for you are wise. And so I shall never tire night or day striking the ground with the thyrsos. Gladly I have forgotten that I am old."],[188,188,"Teiresias: Then you and I have the same feelings,"],[189,189,"for I too feel young and will try to dance."],[190,190,"Kadmos: Then will we go to the mountain in a chariot?"],[191,191,"Teiresias: But then the god would not have equal honor."],[192,192,"Kadmos: I, an old man, will lead you, an old man, like a pupil."],[193,193,"Teiresias: The god will lead us there without trouble."],[194,194,"Kadmos: Are we the only ones in the city who will dance in Bacchus’ honor?"],[195,195,"Teiresias: Yes, for we alone think rightly, the rest wrongly."],[196,196,"Kadmos: The delay is long; come, take hold of my hand."],[197,197,"Teiresias: Here, take hold, and join your hand with mine."],[198,198,"Kadmos: Having been born mortal I do not scorn the gods."],[199,203,"Teiresias: We mortals have no cleverness in the eyes of the the gods. Our ancestral traditions, and those which we have held throughout our lives, no argument will overturn, not even if some craftiness should be discovered by the depths of our wits. Will anyone say that I do not respect old age,"],[204,208,"being about to dance with my head covered in ivy? No, for the god has made no distinction as to whether it is right for men young or old to dance, but wishes to have common honors from all and to be extolled, setting no one apart."],[209,213,"Kadmos: Since you do not see this light, Teiresias, I will be your interpreter. Pentheus, child of Echion, to whom I gave control of this land, is coming here to the house now in haste. How fluttered he is! What new matter will he tell us?"],[214,218,"Pentheus: I happened to be at a distance from this land, when I heard of strange evils throughout this city, that the women have left our homes in contrived Bacchic rites, and rush about in the shadowy mountains, honoring with dances"],[219,223,"this new deity Dionysus, whoever he is. I hear that mixing-bowls stand full in the midst of their assemblies, and that they each creep off different ways into secrecy to serve the beds of men, on the pretext that they are Maenads worshipping;"],[224,228,"but they consider Aphrodite before Bacchus. As many of them as I have caught, servants keep in the public strongholds with their hands bound, and as many as are absent I will hunt from the mountains, I mean Ino and Agave, who bore me to Echion, and"],[229,233,"Autonoe, the mother of Actaeon. And having bound them in iron fetters, I will soon stop them from this ill-working revelry. And they say that some stranger has come, a sorcerer, a conjuror from the Lydian land,"],[234,238,"fragrant in hair with golden curls, having in his eyes the wine-dark graces of Aphrodite. He is with the young girls day and night, alluring them with joyful mysteries. If I catch him within this house,"],[239,243,"I will stop him from making a noise with the thyrsos and shaking his hair, by cutting his head off. That one claims that Dionysus is a god, claims that he was once stitched into the thigh of Zeus—Dionysus, who was burnt up with his mother by the flame of lightning,"],[244,248,"because she had falsely claimed a marriage with Zeus. Is this not worthy of a terrible death by hanging, for a stranger to insult me with these insults, whoever he is? But here is another wonder—I see Teiresias the soothsayer in dappled fawn-skins"],[249,253,"and my mother’s father—a great absurdity—raging about with a thyrsos. I shrink, father, from seeing your old age devoid of sense. Won’t you cast away the ivy? Grandfather, will you not free your hand of the thyrsos?"],[254,258,"You persuaded him to this, Teiresias. Do you wish, by introducing another new god to men, to examine birds and receive rewards for sacrifices? If your gray old age did not defend you, you would sit in chains in the midst of the Bacchae,"],[259,261,"for introducing wicked rites. For where women have the delight of the grape-cluster at a feast, I say that none of their rites is healthy any longer."],[262,263,"Chorus Leader: Oh, what impiety! O stranger, do you not reverence the gods and Kadmos who sowed the earth-born crop?"],[264,264,"Do you, the child of Echion, bring shame to your race?"],[265,268,"Teiresias: Whenever a wise man takes a good occasion for his speech, it is not a great task to speak well. You have a rapid tongue as though you were sensible, but there is no sense in your words."],[269,273,"A man powerful in his boldness, one capable of speaking well, becomes a bad citizen in his lack of sense. This new god, whom you ridicule, I am unable to express how great he will be throughout Hellas. For two things, young man,"],[274,278,"are first among men: the goddess Demeter—she is the earth, but call her whatever name you wish; she nourishes mortals with dry food; but he who came afterwards, the offspring of Semele, discovered a match to it, the liquid drink of the grape, and introduced it"],[279,283,"to mortals. It releases wretched mortals from grief, whenever they are filled with the stream of the vine, and gives them sleep, a means of forgetting their daily troubles, nor is there another cure for hardships. He who is a god is poured out in offerings to the gods,"],[284,288,"so that by his means men may have good things. And do you laugh at him, because he was sewn up in Zeus’ thigh? I will teach you that this is well: when Zeus snatched him out of the lighting-flame, and led the child as a god to Olympus,"],[289,293,"Hera wished to banish him from the sky, but Zeus, as a god, had a counter-contrivance. Having broken a part of the air which surrounds the earth, he gave this to Hera as a pledge protecting the realDionysus from her hostility. But in time,"],[294,298,"mortals say that he was nourished in the thigh of Zeus, changing the word, because a god he had served as a hostage for the goddess Hera, and composing the story. But this god is a prophet—for Bacchic revelry and madness have in them much prophetic skill."],[299,303,"For whenever the god enters a body in full force, he makes the frantic to foretell the future. He also possesses a share of Ares’ nature. For terror sometimes flutters an army under arms and in its ranks before it even touches a spear;"],[304,308,"and this too is a frenzy from Dionysus. You will see him also on the rocks of Delphi, bounding with torches through the highland of two peaks, leaping and shaking the Bacchic branch, mighty throughout Hellas. But believe me, Pentheus;"],[309,313,"do not boast that sovereignty has power among men, nor, even if you think so, and your mind is diseased, believe that you are being at all wise. Receive the god into your land, pour libations to him, celebrate the Bacchic rites, and garland your head. Dionysus will not compel women"],[314,318,"to be modest in regard to Aphrodite, but in nature modesty dwells always you must look for that. For she who is modest will not be corrupted in Bacchic revelry. Do you see? You rejoice whenever many people are at your gates,"],[319,323,"and the city extols the name of Pentheus. He too, I think, delights in being honored. Kadmos, whom you mock, and I will crown our heads with ivy and dance, a gray yoke-team but still we must dance;"],[324,326,"and I will not be persuaded by your words to fight against the god. For you are mad in a most grievous way, and you will not be cured by drugs, nor are you sick without them."],[327,328,"Chorus Leader: Old man, you do not shame Phoebus with your words, and honoring Dionysus, a great god, you are prudent."],[329,333,"Kadmos: My child, Teiresias has advised you well. Dwell with us, not apart from the laws. For now you flit about and have thoughts without thinking. Even if, as you say, he is not a god, call him one; and tell a glorious falsehood,"],[334,338,"so that Semele might seem to have borne a god, and honor might come to all our race. You see the wretched fate of Actaeon, who was torn apart in the meadows by the blood-thirsty hounds he had raised,"],[339,341,"having boasted that he was superior in the hunt to Artemis. May you not suffer this. Come, let me crown your head with ivy; honor the god along with us."],[342,343,"Pentheus: Don’t lay a hand on me! Go off and hold your revels, but don’t wipe your foolishness off on me. I will seek the punishment of this"],[344,348,"teacher of your folly. Let someone go quickly to the seat where he watches the flights of birds, upset and overturn it with levers, turning everything upside down;"],[349,353,"and release his garlands to the winds and storms. In this way I will especially wound him. And some of you hunt throughout the city for this effeminate stranger, who introduces a new disease to women and pollutes our beds."],[354,356,"If you catch him, bring him here bound, so that he might suffer as punishment a death by stoning, having seen a bitter Bacchic revelry in Thebes."],[357,358,"Teiresias: O wretched man, how little you know what you are saying! You are mad now, and even before you were out of your wits."],[359,363,"Let us go, Kadmos, and entreat the god, on behalf of him, though he is savage, and on behalf of the city, to do no ill. But follow me with the ivy-clad staff, and try to support my body, and I will try to support yours;"],[364,368,"it would be shameful for two old men to fall down. But let that pass, for we must serve Bacchus, the son of Zeus. Beware lest Pentheus bring trouble to your house, Kadmos; I do not speak in prophecy, but judging from the state of things; for a foolish man speaks foolishness."],[369,373,"Chorus: Holiness, queen of the gods, Holiness, who bear your golden wings along the earth, do you hear these words from Pentheus? Do you hear his unholy"],[374,378,"insolence against Bromius, the child of Semele, the first deity of the gods at the banquets where guests wear beautiful garlands? He holds this office, to join in dances,"],[379,383,"to laugh with the flute, and to bring an end to cares, whenever the delight of the grape comes at the feasts of the gods, and in ivy-bearing banquets"],[384,385,"the goblet sheds sleep over men."],[386,389,"Chorus: Misfortune is the result of unbridled mouths and lawless folly; but the life of quiet"],[390,394,"and wisdom remain unshaken and hold houses together. Though they dwell far off in the heavens the gods see the deeds of mortals."],[395,399,"But cleverness is not wisdom, nor is thinking on things unfit for mortals. Life is short, and on this account the one who pursues great things does not achieve that which is present. In my opinion,"],[400,402,"these are the ways of mad and ill-advised men."],[403,405,"Chorus: Would that I could go to Cyprus, the island of Aphrodite, where the Loves, who soothe"],[406,410,"mortals’ hearts, dwell, and to Paphos, fertilized without rain by the streams of a foreign river flowing with a hundred mouths. Lead me there, Bromius, Bromius, god of joy who leads the Bacchae,"],[411,415,"to Pieria, beautiful seat of the Muses, the holy slope of Olympus. There are the Graces, there is Desire; there it is"],[416,417,"lawful for the Bacchae to celebrate their rites."],[418,420,"Chorus: The god, the son of Zeus, delights in banquets, and loves Peace, giver of riches,"],[421,425,"goddess who nourishes youths. To the blessed and to the less fortunate, he gives an equal pleasure from wine that banishes grief. He hates the one who does not care about this:"],[426,429,"to lead a happy life by day and friendly night and to keep his wise mind and intellect away from over-curious men."],[430,432,"What the common people think and adopt, that would I accept."],[433,433,"Servant: Pentheus, we are here, having caught this prey"],[434,438,"for which you sent us, nor have we set out in vain. This beast was docile in our hands and did not withdraw in flight, but yielded not unwillingly. He did not turn pale or change the wine-dark complexion of his cheek, but laughed and allowed us to bind him and lead him away."],[439,443,"He remained still, making my work easy, and I in shame said: Stranger, I do not lead you away willingly, but by order of Pentheus, who sent me. And the Bacchae whom you shut up, whom you carried off and bound in the chains of the public prison,"],[444,448,"are set loose and gone, and are gamboling in the meadows, invoking Bromius as their god. Of their own accord, the chains were loosed from their feet and keys opened the doors without human hand. This man has come to Thebes"],[449,449,"full of many wonders. You must take care of the rest."],[450,453,"Pentheus: Release his hands, for caught in the nets he is not so swift as to escape me. But your body is not ill-formed, stranger, for women’s purposes, for which reason you have come to Thebes."],[454,458,"For your hair is long, not through wrestling, scattered over your cheeks, full of desire; and you have a white skin from careful preparation, hunting after Aphrodite by your beauty not exposed to strokes of the sun, but beneath the shade."],[459,459,"First then tell me who your family is."],[460,461,"Dionysus: I can tell you this easily, without boasting. I suppose you are familiar with flowery Tmolus."],[462,462,"Pentheus: I know of it; it surrounds the city of Sardis."],[463,463,"Dionysus: I am from there, and Lydia is my fatherland."],[464,464,"Pentheus: Why do you bring these rites to Hellas?"],[465,465,"Dionysus: Dionysus, the child of Zeus, sent me."],[466,466,"Pentheus: Is there a Zeus who breeds new gods there?"],[467,467,"Dionysus: No, but the one who married Semele here."],[468,468,"Pentheus: Did he compel you at night, or in your sight?"],[469,469,"Dionysus: Seeing me just as I saw him, he gave me sacred rites."],[470,470,"Pentheus: What appearance do your rites have?"],[471,471,"Dionysus: They can not be told to mortals uninitiated in Bacchic revelry."],[472,472,"Pentheus: And do they have any profit to those who sacrifice?"],[473,473,"Dionysus: It is not lawful for you to hear, but they are worth knowing."],[474,474,"Pentheus: You have counterfeited this well, so that I desire to hear."],[475,475,"Dionysus: The rites are hostile to whoever practices impiety."],[476,476,"Pentheus: Are you saying that you saw clearly what the god was like?"],[477,477,"Dionysus: He was as he chose; I did not order this."],[478,478,"Pentheus: Again you diverted my question well, speaking mere nonsense."],[479,479,"Dionysus: One will seem to be foolish if he speaks wisely to an ignorant man."],[480,480,"Pentheus: Did you come here first, bringing the god?"],[481,481,"Dionysus: All the barbarians celebrate these rites."],[482,482,"Pentheus: Yes, for they are far more foolish than Hellenes."],[483,483,"Dionysus: In this at any rate they are wiser; but their laws are different."],[484,484,"Pentheus: Do you perform the rites by night or by day?"],[485,485,"Dionysus: Mostly by night; darkness conveys awe."],[486,486,"Pentheus: This is treacherous towards women, and unsound."],[487,487,"Dionysus: Even during the day someone may devise what is shameful."],[488,488,"Pentheus: You must pay the penalty for your evil contrivances."],[489,489,"Dionysus: And you for your ignorance and impiety toward the god."],[490,490,"Pentheus: How bold the Bacchant is, and not unpracticed in speaking!"],[491,491,"Dionysus: Tell me what I must suffer; what harm will you do to me?"],[492,492,"Pentheus: First I will cut off your delicate hair."],[493,493,"Dionysus: My hair is sacred. I am growing it for the god."],[494,494,"Pentheus: Next give me this thyrsos from your hands."],[495,495,"Dionysus: Take it from me yourself. I bear it as the ensign of Dionysus."],[496,496,"Pentheus: We will guard your body within, in prison."],[497,497,"Dionysus: The god himself will release me, whenever I want."],[498,498,"Pentheus: Yes, when you call him, standing among the Bacchae."],[499,499,"Dionysus: Even now he see my sufferings from close by."],[500,500,"Pentheus: Where is he? He is not visible to my eyes."],[501,501,"Dionysus: Near me; but you, being impious, do not see him."],[502,502,"Pentheus: Seize him; he insults me and Thebes!"],[503,503,"Dionysus: I warn you not to bind me, since I am in my senses and you are not."],[504,504,"Pentheus: And I, more masterful than you, bid them to bind you."],[505,505,"Dionysus: You do not know why you live, or what you are doing, or who you are."],[506,506,"Pentheus: I am Pentheus, son of Echion and Agave."],[507,507,"Dionysus: You are well-suited to be miserable in your name."],[508,508,"Pentheus: Go. Shut him up near the horse"],[509,513,"stable, so that he may see only darkness. Dance there; and as for these women whom you have led here as accomplices to your crimes, we will either sell them or, stopping their hands from this noise and beating of skins, I will keep them as slaves at the loom."],[514,517,"Dionysus: I will go, for I need not suffer that which is not necessary. But Dionysus, who you claim does not exist, will pursue you for these insults. For in injuring us, you put him in bonds."],[518,518,"Chorus: Daughter of Acheloüs,"],[519,523,"venerable Dirce, happy virgin, you once received the child of Zeus in your streams, when Zeus his father snatched him up from the immortal fire and saved him in his thigh,"],[524,528,"crying out: Go, Dithyrambus, enter this my male womb. I will make you illustrious, Bacchus, in Thebes, so that they will call you by this name."],[529,533,"But you, blessed Dirce, reject me with my garland-bearing company about you. Why do you refuse me, why do you flee me? I swear by the cluster-bearing"],[534,535,"delight of Dionysus’ vine that you will have a care for Bromius."],[536,538,"Chorus: What rage, what rage does the earth-born race show, and Pentheus,"],[539,543,"once descended from a serpent—Pentheus, whom earth-born Echion bore, a fierce monster, not a mortal man, but like a bloody giant, hostile to the gods."],[544,548,"He will soon bind me, the hand-maid of Bromius, in chains, and he already holds my fellow-reveler within the house, hidden in a dark prison."],[549,553,"Do you see this, O Dionysus, son of Zeus, your priests in the dangers of restraint? Come, lord, down from Olympus, brandishing your golden thyrsos,"],[554,554,"and restrain the insolence of the blood-thirsty man."],[555,558,"Chorus: Where on Nysa, which nourishes wild beasts, or on Corycian heights, do you lead with your thyrsos the bands of revelers?"],[559,563,"Perhaps in the deep-wooded lairs of Olympus, where Orpheus once playing the lyre drew together trees by his songs, drew together the beasts of the fields."],[564,568,"Blessed Pieria, the Joyful one reveres you and will come to lead the dance in revelry; having crossed the swiftly flowing Axius he will bring the"],[569,573,"whirling Maenads, leaving Lydias, giver of wealth to mortals, the father who they say fertilizes the land of beautiful horses with"],[574,574,"fairest streams."],[575,577,"Dionysus: Io! Hear my voice, hear it, Io Bacchae, Io Bacchae!"],[578,579,"Chorus: Who is here, who? From what quarter did the voice of the Joyful one summon me?"],[580,581,"Dionysus: Io! Io! I say again; it is I, the child of Zeus and Semele."],[582,584,"Chorus: Io! Io! Master, master! Come now to our company, Bromius."],[585,585,"Dionysus: Shake the world’s plain, lady Earthquake!"],[586,589,"Chorus: Oh! Oh! Soon the palace of Pentheus will be shaken in ruin. —Dionysus is in the halls."],[590,593,"Revere him. —We revere him! —Did you see these stone lintels on the pillars falling apart? Bromius cries out in victory indoors."],[594,594,"Dionysus: Light the fiery lamp of lightning!"],[595,595,"Burn, burn Pentheus’ home!"],[596,600,"Chorus: Oh! Oh! Do you not see the the fire, do you not perceive, about the sacred tomb of Semele, the flame that Zeus’ thunderbolt left?"],[601,604,"Cast on the ground your trembling bodies, Maenads, cast them down, for our lord, Zeus’ son, is coming against this palace, turning everything upside down."],[605,605,"Dionysus: Barbarian women, have you fallen on the ground"],[606,608,"so stricken with fear? You have, so it seems, felt Bacchus shaking the house of Pentheus. But get up and take courage, putting a stop to your trembling."],[609,610,"Chorus Leader: Oh greatest light for us in our joyful revelry, how happy I am to see you—I who was alone and desolate before."],[611,612,"Dionysus: Did you despair when I was sent to fall into Pentheus’ dark dungeon?"],[613,614,"Chorus Leader: How not? Who was my guardian, if you met with misfortune? But how were you freed, having met with an impious man?"],[615,615,"Dionysus: By myself I saved myself easily, without trouble."],[616,616,"Chorus Leader: Did he not tie your hands in binding knots?"],[617,620,"Dionysus: In this too I mocked him, for, thinking to bind me, he neither touched nor handled me, but fed on hope. He found a bull by the stable where he took and shut me up, and threw shackles around its knees and hooves,"],[621,625,"breathing out fury, dripping sweat from his body, gnashing his teeth in his lips. But I, being near, sitting quietly, looked on. Meanwhile, Bacchus came and shook the house and kindled a flame on his mother’s tomb. When Pentheus saw this, thinking that the house was burning,"],[626,630,"he ran here and there, calling to the slaves to bring water, and every servant was at work, toiling in vain. Then he let this labor drop, as I had escaped, and snatching a dark sword rushed into the house. Then Bromius, so it seems to me—I speak my opinion—"],[631,635,"created a phantom in the courtyard. Pentheus rushed at it headlong, stabbing at the shining air, as though slaughtering me. Besides this, Bacchus inflicted other damage on him: he knocked his house to the ground, and everything was shattered into pieces, while he saw my bitter chains. From fatigue,"],[636,640,"dropping his sword, he is exhausted. For he, a man, dared to join battle with a god. Now I have quietly left the house and come to you, with no thought of Pentheus. But I think—at any rate I hear the tramping of feet inside—he will soon come to the front of the house. What will he say after this?"],[641,642,"I shall easily bear him, even if he comes boasting greatly. For it is the part of a wise man to practice restrained good temper."],[643,645,"Pentheus: I have suffered terrible things; the stranger, who was recently constrained in bonds, has escaped me. Ah!"],[646,647,"Here is the man. What is this? How do you appear in front of my house, having come out?"],[648,648,"Dionysus: Stop, and put a stop to your anger."],[649,649,"Pentheus: How have you escaped your chains and come outside?"],[650,650,"Dionysus: Did I not say—or did you not hear—that some one would deliver me?"],[651,651,"Pentheus: Who? You are always introducing strange explanations."],[652,652,"Dionysus: He who produces the rich-clustering vine for mortals."],[653,653,"Dionysus: You reproach Dionysus for what is his glory."],[654,654,"Pentheus: I order you to close up all the towers around."],[655,655,"Dionysus: Why? Do gods not pass over walls too?"],[656,656,"Pentheus: You are wise, wise at least in all save what you should be wise in."],[657,660,"Dionysus: I was born wise in all that I should be. Listen first to the words of this man, who has come from the mountain to bring you some message. I will await you, I will not try to escape."],[661,663,"Messenger: Pentheus, ruler of this land of Thebes, I have come from Kithairon, where the bright flakes of white snow never melt."],[664,664,"Pentheus: What important news do you come to bring?"],[665,665,"Messenger: Having seen the holy Bacchae, who"],[666,670,"goaded to madness have darted from this land with their fair feet, I have come to tell you and the city, lord, that they are doing terrible things, beyond marvel. I wish to hear whether I should tell you in free speech the situation there or whether I should repress my report,"],[671,672,"for I fear, lord, the quickness of your mood, your keen temper and your too imperious disposition."],[673,675,"Pentheus: Speak, as you will have immunity from me in any case. For it is not right to be angry with the just. The more you tell me terrible things about the Bacchae,"],[676,677,"the more I will punish this one here who taught the women these tricks."],[678,680,"Messenger: The herds of grazing cattle were just climbing up the hill, at the time when the sun sends forth its rays, warming the earth."],[681,685,"I saw three companies of dancing women, one of which Autonoe led, the second your mother Agave, and the third Ino. All were asleep, their bodies relaxed, some resting their backs against pine foliage,"],[686,690,"others laying their heads at random on the oak leaves, modestly, not as you say drunk with the goblet and the sound of the flute, hunting out Aphrodite through the woods in solitude. Your mother raised a cry,"],[691,695,"standing up in the midst of the Bacchae, to wake their bodies from sleep, when she heard the lowing of the horned cattle. And they, casting off refreshing sleep from their eyes, sprang upright, a marvel of orderliness to behold, old, young, and still unmarried virgins."],[696,700,"First they let their hair loose over their shoulders, and secured their fawn-skins, as many of them as had released the fastenings of their knots, girding the dappled hides with serpents licking their jaws. And some, holding in their arms a gazelle or wild"],[701,705,"wolf-pup, gave them white milk, as many as had abandoned their new-born infants and had their breasts still swollen. They put on garlands of ivy, and oak, and flowering yew. One took her thyrsos and struck it against a rock,"],[706,710,"from which a dewy stream of water sprang forth. Another let her thyrsos strike the ground, and there the god sent forth a fountain of wine. All who desired the white drink scratched the earth with the tips of their fingers and obtained streams of milk;"],[711,715,"and a sweet flow of honey dripped from their ivy thyrsoi; so that, had you been present and seen this, you would have approached with prayers the god whom you now blame. We herdsmen and shepherds gathered in order to"],[716,720,"debate with one another concerning what strange and amazing things they were doing. Some one, a wanderer about the city and practised in speaking, said to us all: You who inhabit the holy plains of the mountains, do you wish to hunt"],[721,725,"Pentheus’ mother Agave out from the Bacchic revelry and do the king a favor? We thought he spoke well, and lay down in ambush, hiding ourselves in the foliage of bushes. They, at the appointed hour, began to wave the thyrsos in their revelries,"],[726,730,"calling on Iacchus, the son of Zeus, Bromius, with united voice. The whole mountain revelled along with them and the beasts, and nothing was unmoved by their running. Agave happened to be leaping near me, and I sprang forth, wanting to snatch her,"],[731,735,"abandoning the ambush where I had hidden myself. But she cried out: O my fleet hounds, we are hunted by these men; but follow me! follow armed with your thyrsoi in your hands! We fled and escaped"],[736,740,"from being torn apart by the Bacchae, but they, with unarmed hands, sprang on the heifers browsing the grass. and you might see one rending asunder a fatted lowing calf, while others tore apart cows."],[741,745,"You might see ribs or cloven hooves tossed here and there; caught in the trees they dripped, dabbled in gore. Bulls who before were fierce, and showed their fury with their horns, stumbled to the ground,"],[746,750,"dragged down by countless young hands. The garment of flesh was torn apart faster then you could blink your royal eyes. And like birds raised in their course, they proceeded along the level plains, which by the streams of the Asopus"],[751,755,"produce the bountiful Theban crop. And falling like soldiers upon Hysiae and Erythrae, towns situated below the rock of Kithairon, they turned everything upside down. They were snatching children from their homes;"],[756,760,"and whatever they put on their shoulders, whether bronze or iron, was not held on by bonds, nor did it fall to the ground. They carried fire on their locks, but it did not burn them. Some people in rage took up arms, being plundered by the Bacchae,"],[761,765,"and the sight of this was terrible to behold, lord. For their pointed spears drew no blood, but the women, hurling the thyrsoi from their hands, kept wounding them and turned them to flight—women did this to men, not without the help of some god."],[766,770,"And they returned where they had come from, to the very fountains which the god had sent forth for them, and washed off the blood, and snakes cleaned the drops from the women’s cheeks with their tongues. Receive this god then, whoever he is,"],[771,775,"into this city, master. For he is great in other respects, and they say this too of him, as I hear, that he gives to mortals the vine that puts an end to grief. Without wine there is no longer Aphrodite or any other pleasant thing for men."],[776,778,"Chorus Leader: I fear to speak freely to the king, but I will speak nevertheless: Dionysus is inferior to none of the gods."],[779,780,"Pentheus: Already like fire does this insolence of the Bacchae blaze up, a great reproach for the Hellenes."],[781,785,"But we must not hesitate. Go to the Electran gates, bid all the shield-bearers and riders of swift-footed horses to assemble, as well as all who brandish the light shield and pluck bowstrings with their hands, so that we can make an assault against"],[786,787,"the Bacchae. For it is indeed too much if we suffer what we are suffering at the hands of women."],[788,790,"Dionysus: Pentheus, though you hear my words, you obey not at all. Though I suffer ill at your hands, still I say that it is not right for you to raise arms against a god,"],[791,792,"but to remain calm. Bromius will not allow you to remove the Bacchae from the joyful mountains."],[793,794,"Pentheus: Do not instruct me, but be content in your escape from prison. Or shall I bring punishment upon you again?"],[795,795,"Dionysus: I would sacrifice to the god rather"],[796,796,"than kick against his spurs in anger, a mortal against a god."],[797,798,"Pentheus: I will sacrifice, making a great slaughter of the women, as they deserve, in the glens of Kithairon."],[799,800,"Dionysus: You will all flee. And it will be a source of shame that you turn your bronze shields away from the thyrsoi of the Bacchae."],[801,802,"Pentheus: This stranger with whom I am locked together is impossible, and neither suffering nor doing will he be quiet."],[803,803,"Dionysus: My friend, there is still opportunity to arrange these things well."],[804,804,"Pentheus: Doing what? Being a slave to my slaves?"],[805,805,"Dionysus: Without weapons I will bring the women here."],[806,806,"Pentheus: Alas! You are contriving this as a trick against me."],[807,807,"Dionysus: What sort, if I wish to save you by my contrivances?"],[808,808,"Pentheus: You have devised this together, so that you may have your revelry forever."],[809,809,"Dionysus: I certainly did—that is so—with the god."],[810,810,"Pentheus: Bring me my armor. And you, stop speaking."],[811,812,"Dionysus: Ah! Do you wish to see them sitting together in the mountains?"],[813,813,"Pentheus: Certainly. I’d give an enormous amount of gold for that."],[814,814,"Dionysus: Why do you desire this so badly?"],[815,815,"Pentheus: I would be sorry to see them in their drunkenness."],[816,816,"Dionysus: But would you see gladly what is grievous to you?"],[817,817,"Pentheus: To be sure, sitting quietly under the pines."],[818,818,"Dionysus: But they will track you down, even if you go in secret."],[819,819,"Pentheus: You are right: I will go openly."],[820,820,"Dionysus: Shall I guide you? Will you attempt the journey?"],[821,821,"Pentheus: Lead me as quickly as possible. I grudge you the time."],[822,822,"Dionysus: Put linen clothes on your body then."],[823,823,"Pentheus: What is this? Shall I then, instead of a man, be reckoned among the women?"],[824,824,"Dionysus: Lest they kill you if you are seen there as a man."],[825,825,"Pentheus: Again you speak correctly: how wise you have been all along!"],[826,826,"Dionysus: Dionysus taught me these things fully."],[827,827,"Pentheus: How can your advice to me be well carried out?"],[828,828,"Dionysus: I will go inside and dress you."],[829,829,"Pentheus: In what clothing? Female? But shame holds me back."],[830,830,"Dionysus: Are you no longer eager to view the maenads?"],[831,831,"Pentheus: What clothing do you bid me to put on my body?"],[832,832,"Dionysus: I will spread out hair at length on your head."],[833,833,"Pentheus: What is the second part of my outfit?"],[834,834,"Dionysus: A robe down to your feet. And you will wear a headband."],[835,835,"Pentheus: And what else will you add to this for me?"],[836,836,"Dionysus: A thyrsos in your hand, and a dappled fawn-skin."],[837,837,"Pentheus: I could not put on a woman’s dress."],[838,838,"Dionysus: But you will shed blood if you join battle with the Bacchae."],[839,839,"Pentheus: True. We must go first and spy."],[840,840,"Dionysus: This is at any rate wiser than hunting trouble with trouble."],[841,841,"Pentheus: And how will I go through the city without being seen by the Thebans?"],[842,842,"Dionysus: We will go on deserted roads. I will lead you."],[843,844,"Pentheus: Anything is better than to be mocked by the Bacchae. We two will go into the house . . . and I will consider what seems best."],[845,845,"Dionysus: It will be so; in any case I am ready."],[846,847,"Pentheus: I will go in. For either I will go bearing arms, or I will obey your counsels."],[848,850,"Dionysus: Women, the man is caught in our net. He will go to the Bacchae, where he will pay the penalty with his death. Dionysus, now it is your job; for you are not far off."],[851,855,"Let us punish him. First drive him out of his wits, send upon him a dizzying madness, since if he is of sound mind he will not consent to wear women’s clothing, but driven out of his senses he will put it on. I want him to be a source of laughter to the Thebans, led through the city in"],[856,860,"women’s guise after making such terrible threats in the past. But now I will go to fit on Pentheus the dress he will wear to the house of Hades, slaughtered by his mother’s hands. He will recognize the son of Zeus,"],[861,862,"Dionysus, who is in fact a god, the most terrible and yet most mild to men."],[863,865,"Chorus: Shall I move my white foot in the night-long dance, aroused to a frenzy,"],[866,870,"throwing my head to the dewy air, like a fawn sporting in the green pleasures of the meadow, when it has escaped a fearful chase beyond the watchers"],[871,876,"over the well-woven nets, and the hunter hastens his dogs on their course with his call, while she, with great exertion and a storm-swift running, rushes along the plain by the river, rejoicing"],[877,881,"in the solitude apart from men and in the thickets of the shady-foliaged woods. What is wisdom? Or what greater honor do the gods give to mortals than to hold one’s hand"],[882,883,"in strength over the head of enemies? What is good is always dear."],[884,886,"Chorus: Divine strength is roused with difficulty, but still is sure. It chastises those mortals"],[887,891,"who honor folly and those who in their insanity do not extol the gods. The gods cunningly conceal the long pace of time and"],[892,897,"hunt the impious. For it is not right to determine or plan anything beyond the laws. For it is a light expense to hold that whatever is divine has power,"],[898,902,"and that which has been law for a long time is eternal and has its origin in nature. What is wisdom? Or what greater honor do the gods give to mortals than to hold one’s hand"],[903,904,"in strength over the head of enemies? What is good is always dear."],[905,907,"Chorus: Happy is he who has fled a storm on the sea, and reached harbor. Happy too is he who has overcome his hardships."],[908,913,"One surpass another in different ways, in wealth or power. There are innumerable hopes to innumerable men, and some result in wealth to mortals, while others fail."],[914,915,"But I call him blessed whose life is happy day to day."],[916,918,"Dionysus: You who are eager to see what you ought not and hasty in pursuit of what ought not to be pursued—I mean you, Pentheus, come forth before the house, be seen by me,"],[919,921,"wearing the clothing of a woman, of an inspired maenad, a spy upon your mother and her company. In appearance you are like one of Kadmos’ daughters."],[922,923,"Pentheus: Oh look! I think I see two suns, and twin Thebes, the seven-gated city."],[924,926,"And you seem to lead me, being like a bull and horns seem to grow on your head. But were you ever before a beast? For you have certainly now become a bull."],[927,928,"Dionysus: The god accompanies us, now at truce with us, though formerly not propitious. Now you see what you should see."],[929,930,"Pentheus: How do I look? Don’t I have the posture of Ino, or of my mother Agave?"],[931,933,"Dionysus: Looking at you I think I see them. But this lock of your hair has come out of place, not the way I arranged it under your headband."],[934,935,"Pentheus: I displaced it indoors, shaking my head forwards and backwards and practising my Bacchic revelry."],[936,936,"Dionysus: But I who ought to wait on you will re-arrange it. Hold up your head."],[937,938,"Pentheus: Here, you arrange it; for I depend on you, indeed."],[939,940,"Dionysus: Your girdle has come loose, and the pleats of your gown do not extend regularly down around your ankles."],[941,942,"Pentheus: At least on my right leg, I believe they don’t. But on this side the robe sits well around the back of my leg."],[943,943,"Dionysus: You will surely consider me the best of your friends,"],[944,944,"when contrary to your expectation you see the Bacchae acting modestly."],[945,946,"Pentheus: But shall I be more like a maenad holding the thyrsos in my right hand, or in my left?"],[947,948,"Dionysus: You must hold it in your right hand and raise your right foot in unison with it. I praise you for having changed your mind."],[949,950,"Pentheus: Could I carry on my shoulders the glens of Kithairon, Bacchae and all?"],[951,952,"Dionysus: You could if you were willing. The state of mind you had before was unsound, but now you think as you ought."],[953,953,"Pentheus: Shall we bring levers? Or shall I draw them up with my hands,"],[954,954,"putting a shoulder or arm under the mountain-tops?"],[955,956,"Dionysus: But don’t destroy the seats of the Nymphs and the places where Pan plays his pipes."],[957,958,"Pentheus: Well said. The women are not to be taken by force; I will hide in the pines."],[959,960,"Dionysus: You will hide yourself as you should be hidden, coming as a crafty spy on the Maenads."],[961,962,"Pentheus: Oh, yes! I imagine that like birds they are in the bushes held in the sweetest grips of love."],[963,963,"Dionysus: You have been sent as a guard against this very event."],[964,964,"Perhaps you will catch them, if you yourself are not caught before."],[965,966,"Pentheus: Bring me through the midst of the Theban land. I am the only man of them who dares to perform this deed."],[967,968,"Dionysus: You alone bear the burden for this city, you alone. Therefore the labors which are proper await you."],[969,970,"Follow me. I am your saving guide: another will lead you down from there."],[971,971,"Pentheus: Yes, my mother."],[972,972,"Dionysus: And you will be remarkable to all."],[973,973,"Pentheus: I am going for this reason."],[974,974,"Dionysus: You will return here being carried—"],[975,975,"Pentheus: You talk of a delicacy for me."],[976,976,"Dionysus: In the arms of your mother."],[977,977,"Pentheus: You will force me to luxury."],[978,978,"Dionysus: Yes indeed, such luxury!"],[979,979,"Pentheus: I will get what I deserve."],[980,983,"Dionysus: You are terrible, terrible, and you go to terrible sufferings, so that you will find a renown reaching to heaven. Reach out your hands, Agave, and you too, her sisters, daughters of Kadmos. I lead this young man"],[984,985,"to a great contest, and Bromius and I will be the victors. The rest the matter itself will show."],[986,988,"Chorus: Go to the mountain, go, fleet hounds of Madness, where the daughters of Kadmos hold their company, and drive them raving"],[989,993,"against the mad spy on the Maenads, the one dressed in women’s attire. His mother will be the first to see him from a smooth rock or crag, as he lies in ambush, and she will cry out to the maenads:"],[994,998,"Who is this seeker of the mountain-going Kadmeans who has come to the mountain, to the mountain, Bacchae? Who bore him? For he was not born from a woman’s blood, but is the offspring of some lioness"],[999,1001,"or of Libyan Gorgons. Let manifest justice go forth, let it go with sword in hand, slaying through the throat"],[1002,1003,"this godless, lawless, unjust, earth-born offspring of Echion."],[1004,1006,"Chorus: Whoever with wicked mind and unjust rage regarding your rites, Bacchus, and those of your mother, comes with raving heart"],[1007,1011,"and mad disposition violently to overcome by force what is invincible—death is the discipline for his purposes, accepting no excuses when the affairs of the gods are concerned; to act like a mortal—this is a life that is free from pain."],[1012,1016,"I do not envy wisdom, but rejoice in hunting it. But other things are great and manifest. Oh, for life to flow towards the good, to be pure and pious day and night, and to honor the gods,"],[1017,1019,"banishing customs that are outside of justice. Let manifest justice go forth, let it go with sword in hand, slaying through the throat"],[1020,1021,"this godless, lawless, unjust, earth-born offspring of Echion."],[1022,1023,"Chorus: Appear as a bull or many-headed serpent or raging lion to see."],[1024,1027,"Go, Bacchus, with smiling face throw a deadly noose around the hunter of the Bacchae as he falls beneath the flock of Maenads."],[1028,1028,"Second Messenger: Oh house once fortunate in Hellas,"],[1029,1032,"house of the Sidonian old man who once sowed in the ground the earth-born harvest of the serpent Ophis, how I groan for you, though I am a slave, but still the masters’ affairs are a concern to good servants.."],[1033,1033,"Chorus Leader: What is it? Do you bring some news from the Bacchae?"],[1034,1034,"Messenger: Pentheus, the child of Echion, is dead."],[1035,1035,"Chorus Leader: Lord Bacchus, truly you appear to be a great god."],[1036,1037,"Messenger: What do you mean? Why have you said this? Do you rejoice at the misfortunes of my master, woman?"],[1038,1038,"Chorus Leader: I, a foreign woman, rejoice with foreign songs;"],[1039,1039,"for no longer do I cower in fear of chains."],[1040,1040,"Messenger: Do you think Thebes so lacking in men?"],[1041,1042,"Chorus Leader: Dionysus, Dionysus, not Thebes, holds my allegiance."],[1043,1043,"Messenger: You may be forgiven, but still it is not good"],[1044,1044,"to rejoice at troubles once they have actually taken place, women."],[1045,1046,"Chorus Leader: Tell me, speak, what kind of a death did he die, the unjust man who did unjust things?"],[1047,1048,"Messenger: When we left the dwellings of the Theban land and crossed the streams of Asopus,"],[1049,1053,"we began to ascend the heights of Kithairon, Pentheus and I—for I was following my master—and the stranger who was our guide to the sight. First we sat in a grassy vale,"],[1054,1058,"keeping our feet and voices quiet, so that we might see them without being seen. There was a little valley surounded by precipices, irrigated with streams, shaded by pine trees, where the Maenads were sitting, their hands busy with delightful labors. Some of them were crowning again"],[1059,1063,"the worn thyrsos, making it leafy with ivy, while some, like colts freed from the painted yoke, were singing a Bacchic melody to one another. And the unhappy Pentheus said, not seeing the crowd of women: Stranger,"],[1064,1068,"from where we are standing I cannot see these false Maenads. But on the hill, ascending a lofty pine, I might view properly the shameful acts of the Maenads. And then I saw the stranger perform a marvelous deed. For seizing hold of the lofty top-most branch of the pine tree,"],[1069,1073,"he pulled it down, pulled it, pulled it to the dark earth. It was bent just as a bow or a curved wheel, when it is marked out by a compass, describes a circular course : in this way the stranger drew the mountain bough with his hands and bent it to the earth, doing no mortal’s deed."],[1074,1078,"He sat Pentheus down on the pine branch, and let it go upright through his hands steadily, taking care not to shake him off. The pine stood firmly upright into the sky, with my master seated on its back."],[1079,1083,"He was seen by the Maenads more than he saw them, for sitting on high he was all but apparent, and the stranger was no longer anywhere to be seen, when a voice, Dionysus as I guess, cried out from the air: Young women,"],[1084,1088,"I bring the one who has made you and me and my rites a laughing-stock. Now punish him! And as he said this a light of holy fire was placed between heaven and earth. The air became quiet and the woody glen"],[1089,1093,"kept its leaves silent, nor would you have heard the sounds of animals. But they, not having heard the sound clearly, stood upright and looked all around. He repeated his order, and when the daughters of Kadmos recognized the clear command of Bacchus,"],[1094,1098,"they rushed forth, swift as a dove, running with eager speed of feet, his mother Agave, and her sisters, and all the Bacchae. They leapt through the torrent-streaming valley and mountain cliffs, frantic with the inspiration of the god."],[1099,1103,"When they saw my master sitting in the pine, first they climbed a rock towering opposite the tree and began to hurl at him boulders violently thrown. Some aimed with pine branches and other women hurled their thyrsoi through the air"],[1104,1108,"at Pentheus, a sad target indeed. But they did not reach him, for the wretched man, caught with no way out, sat at a height too great for their eagerness. Finally like lightning they smashed oak branches and began to tear up the roots of the tree with ironless levers."],[1109,1113,"When they did not succeed in their toils, Agave said: Come, standing round in a circle, each seize a branch, Maenads, so that we may catch the beast who has climbed aloft, and so that he does not make public the secret dances of the god. They applied countless hands"],[1114,1118,"to the pine and dragged it up from the earth. Pentheus fell crashing to the ground from his lofty seat, wailing greatly: for he knew he was in terrible trouble. His mother, as priestess, began the slaughter,"],[1119,1123,"and fell upon him. He threw the headband from his head so that the wretched Agave might recognize and not kill him. Touching her cheek, he said: It is I, mother, your son, Pentheus, whom you bore in the house of Echion."],[1124,1128,"Pity me, mother, and do not kill me, your child, for my sins. But she, foaming at the mouth and twisting her eyes all about, not thinking as she ought, was possessed by Bacchus, and he did not persuade her."],[1129,1133,"Seizing his left arm at the elbow and propping her foot against the unfortunate man’s side, she tore out his shoulder, not by her own strength, but the god gave facility to her hands. Ino began to work on the other side,"],[1134,1138,"tearing his flesh, while Autonoe and the whole crowd of the Bacchae pressed on. All were making noise together, he groaning as much as he had life left in him, while they shouted in victory. One of them bore his arm, another a foot, boot and all. His ribs were stripped bare"],[1139,1143,"from their tearings. The whole band, hands bloodied, were playing a game of catch with Pentheus’ flesh. His body lies in different places, part under the rugged rocks, part in the deep foliage of the woods, not easy to be sought. His miserable head,"],[1144,1148,"which his mother happened to take in her hands, she fixed on the end of a thyrsos and carries through the midst of Kithairon like that of a savage lion, leaving her sisters among the Maenads’ dances. She is coming inside these walls, preening herself"],[1149,1153,"on the ill-fated prey, calling Bacchus her fellow hunter, her accomplice in the chase, the glorious victor—in whose service she wins a triumph of tears. And as for me, I will depart out of the way of this calamity before Agave reaches the house."],[1154,1156,"Soundness of mind and reverence for the affairs of the gods is best; and this, I think, is the wisest possession for those mortals who adopt it."],[1157,1158,"Chorus: Let us honor Bacchus with the dance, let us raise a shout for what has befallen"],[1159,1163,"Pentheus, descendant of the serpent, who assumed female attire and the wand, the beautiful thyrsos—certain death—and a bull was the leader of his calamity."],[1164,1168,"Kadmean Bacchae, you have accomplished a glorious victory, but one that brings woe and tears. It is a noble contest to cover one’s dripping hands with the blood of one’s own son."],[1169,1171,"Chorus Leader: But, for I see Pentheus’ mother Agave coming home, her eyes contorted, receive the revel of the god of joy!"],[1172,1172,"Agave: Asian Bacchae—"],[1173,1173,"Chorus: Why do you excite me, oh?"],[1174,1174,"Agave: I am bringing home from the mountain a"],[1175,1176,"freshly cut tendril to the house, blessed prey."],[1177,1177,"Chorus: I see it and will accept you as a fellow reveler."],[1178,1179,"Agave: I caught this young wild lion cub without snares,"],[1180,1180,"as you can see."],[1181,1181,"Chorus: From what desert?"],[1182,1182,"Agave: Kithairon—"],[1183,1183,"Chorus: Kithairon?"],[1184,1184,"Agave: Slew him."],[1185,1185,"Chorus: Who struck him?"],[1186,1186,"Agave: The honor is mine first."],[1187,1187,"I am called blessed Agave in the revels."],[1188,1188,"Chorus: Who else?"],[1189,1189,"Agave: Kadmos’—"],[1190,1190,"Chorus: Kadmos’ what?"],[1191,1193,"Agave: His other offspring took hold of this beast after me, after me. This is a lucky catch!"],[1194,1194,"Agave: Share in the feast then."],[1195,1195,"Chorus: What? I share in the feast, wretched woman?"],[1196,1198,"Agave: The bull is young; his cheek is just growing downy under his soft-haired crest."],[1199,1199,"Chorus: Yes, his hair looks like a wild beast’s."],[1200,1200,"Agave: Bacchus, a wise huntsman,"],[1201,1202,"wisely set the Maenads against this beast."],[1203,1203,"Chorus: Our lord is a hunter."],[1204,1204,"Agave: Do you praise me?"],[1205,1205,"Chorus: I praise you."],[1206,1206,"Agave: Soon the Kadmeans—"],[1207,1207,"Chorus: And your son Pentheus, too—"],[1208,1209,"Agave: Will praise his mother who has caught this lion-like prey."],[1210,1210,"Chorus: Extraordinary."],[1211,1211,"Agave: And extraordinarily caught."],[1212,1212,"Chorus: Are you proud?"],[1213,1215,"Agave: I am delighted, for I have performed great—yes, great—and notable deeds on this hunt."],[1216,1217,"Chorus Leader: Now show the citizens, wretched woman, the booty which you have brought in victory."],[1218,1220,"Agave: You who dwell in this fair-towered city of the Theban land, come to see this prey which we the daughters of Kadmos hunted down,"],[1221,1225,"not with thonged Thessalian javelins, or with nets, but with the fingers of our white arms. And then should huntsmen boast and use in vain the work of spear-makers? But we caught and"],[1226,1230,"tore apart the limbs of this beast with our very own hands. Where is my old father? Let him approach. And where is my son Pentheus? Let him take a ladder and raise its steps against the house so that he can fasten to the triglyphs this"],[1231,1231,"lion’s head which I have captured and brought here."],[1232,1235,"Kadmos: Follow me, carrying the miserable burden of Pentheus, follow me, slaves, before the house; exhausted from countless searches, I am bringing his body, for I discovered it in the folds of Kithairon,"],[1236,1240,"torn apart; I picked up nothing in the same place, and it was lying in the woods where discovery was difficult. For some one told me of my daughters’ bold deeds, when I had already come within the walls of the city on my return from the Bacchae with old Teiresias."],[1241,1245,"I turned back to the mountain and now bring here my child who was killed by the Maenads. For I saw Autonoe, who once bore Actaeon to Aristaeus, and Ino with her, still mad in the thicket, wretched creatures."],[1246,1248,"But some one told me that Agave was coming here with Bacchic foot, and this was correct, for I see her—no happy sight!"],[1249,1250,"Agave: Father, you may make a great boast, that you have born daughters the best by far of all"],[1251,1255,"mortals. I mean all of us, but myself especially, who have left my shuttle at the loom and gone on to greater things, to catch wild animals with my two hands. And having taken him, I carry these spoils of honor in my arms, as you see,"],[1256,1259,"so that they may hang from your house. You father, receive them in your hands. Preening yourself in my catch, call your friends to a feast. For you are blessed, blessed, now that we have performed these deeds."],[1260,1260,"Kadmos: O grief beyond measuring, one which I cannot stand to see,"],[1261,1265,"that you have performed murder with miserable hands. Having cast down a fine sacrificial victim to the gods, you invite Thebes and me to a banquet. Alas, first for your troubles, then for my own. How justly, yet too severely,"],[1266,1266,"lord Bromius the god has destroyed us, though he is a member of our own family."],[1267,1270,"Agave: How morose and sullen in its countenance is man’s old age! I hope that my son is a good hunter, taking after his mother’s ways, when he goes after wild beasts"],[1271,1274,"together with the young men of Thebes. But all he can do is fight with the gods. You must admonish him, father. Who will call him here to my sight, so that he may see how lucky I am?"],[1275,1275,"Kadmos: Alas, alas! When you realize what you have done"],[1276,1278,"you will suffer a terrible pain. But if you remain forever in the state you are in now, though hardly fortunate, you will not imagine that you are unfortunate."],[1279,1279,"Agave: But what of these matters is not right, or what is painful?"],[1280,1280,"Kadmos: First cast your eye up to this sky."],[1281,1281,"Agave: All right; why do you tell me to look at it?"],[1282,1282,"Kadmos: Is it still the same, or does it appear to have changed?"],[1283,1283,"Agave: It is brighter than before and more translucent."],[1284,1284,"Kadmos: Is your soul still quivering?"],[1285,1285,"Agave: I don’t understand your words. I have become somehow"],[1286,1286,"sobered, changing from my former state of mind."],[1287,1287,"Kadmos: Can you hear and respond clearly?"],[1288,1288,"Agave: Yes, for I forget what we said before, father."],[1289,1289,"Kadmos: To whose house did you come in marriage?"],[1290,1290,"Agave: You gave me, as they say, to Echion, the sown man."],[1291,1291,"Kadmos: What son did you bear to your husband in the house?"],[1292,1292,"Agave: Pentheus, from my union with his father."],[1293,1293,"Kadmos: Whose head do you hold in your hands?"],[1294,1294,"Agave: A lion’s, as they who hunted him down said."],[1295,1295,"Kadmos: Examine it correctly then; it takes but little effort to see."],[1296,1296,"Agave: Ah! What do I see? What is this that I carry in my hands?"],[1297,1297,"Kadmos: Look at it and learn more clearly."],[1298,1298,"Agave: I see the greatest grief, wretched that I am."],[1299,1299,"Kadmos: Does it seem to you to be like a lion?"],[1300,1300,"Agave: No, but I, wretched, hold the head of Pentheus."],[1301,1301,"Kadmos: Yes, much lamented before you recognized him."],[1302,1302,"Agave: Who killed him? How did he come into my hands?"],[1303,1303,"Kadmos: Miserable truth, how inopportunely you arrive!"],[1304,1304,"Agave: Tell me. My heart leaps at what is to come."],[1305,1305,"Kadmos: You and your sisters killed him."],[1306,1306,"Agave: Where did he die? Was it here at home, or in what place?"],[1307,1307,"Kadmos: Where formerly dogs divided Actaeon among themselves."],[1308,1308,"Agave: And why did this ill-fated man go to Kithairon?"],[1309,1309,"Kadmos: He went to mock the god and your revelry."],[1310,1310,"Agave: But in what way did we go there?"],[1311,1311,"Kadmos: You were mad, and the whole city was frantic with Bacchus."],[1312,1312,"Agave: Dionysus destroyed us—now I understand."],[1313,1313,"Kadmos: Being insulted with insolence, for you did not consider him a god."],[1314,1314,"Agave: And where is the body of my dearest child, father?"],[1315,1315,"Kadmos: I have traced it with difficulty and brought it back."],[1316,1316,"Agave: Are its joints laid properly together?"],[1317,1317,"Agave: What part did Pentheus have in my folly?"],[1318,1320,"Kadmos: He, like you, did not revere the god, who therefore joined all in one ruin, both you and this one here, and thus destroyed the house and me,"],[1321,1325,", who am bereft of my male children and see this offspring of your womb, wretched woman, most miserably and shamefully slain. He was the hope of our line—you, child, who supported the house, son of my daughter,"],[1326,1330,"an object of fear to the city; seeing you, no one wished to insult the old man, for you would have given a worthy punishment. But now I, great Kadmos, who sowed and reaped"],[1331,1335,"a most glorious crop, the Theban people, will be banished from the house without honor. Dearest of men—for though you are dead I still count you among my dearest, child—no longer will you embrace me, calling me grandfather, touching my chin with your hand, child, and"],[1336,1340,"saying: Who wrongs you, old man, who dishonors you? Who vexes and troubles your heart? Tell me, father, so that I can punish the one who does you wrong. But now I am miserable, while you are wretched, your mother is pitiful, and wretched too are your relatives."],[1341,1342,"If anyone scorns the gods, let him look to the death of this man and acknowledge them."],[1343,1344,"Chorus Leader: I grieve for you, Kadmos. Your daughter’s child has a punishment deserved indeed, but grievous to you."],[1345,1345,"Agave: Father, for you see how much my situation has changed ..."],[1346,1350,"Dionysus: . . . changing your form, you will become a dragon, and your wife, Harmonia, Ares’ daughter, whom you though mortal held in marriage, will be turned into a beast, and will receive in exchange the form of a serpent. And as the oracle of Zeus says, you will drive along with your wife a chariot of heifers, ruling over barbarians."],[1351,1355,"You will sack many cities with a force of countless numbers. And when they plunder the oracle of Apollo, they will have a miserable return, but Ares will protect you and Harmonia and will settle your life in the land of the blessed."],[1356,1359,"That is what I, Dionysus, born not from a mortal father, but from Zeus, say. And if you had known how to be wise when you did not wish to be, you would have acquired Zeus’ son as an ally, and would now be happy."],[1360,1360,"Kadmos: Dionysus, we beseech you, we have acted injustly."],[1361,1361,"Dionysus: You have learned it too late; you did not know it when you should have."],[1362,1362,"Kadmos: Now we know, but you go too far against us."],[1363,1363,"Dionysus: Yes, for I, a god by birth, was insulted by you."],[1364,1364,"Kadmos: Gods should not resemble mortals in their anger."],[1365,1365,"Dionysus: My father Zeus approved this long ago."],[1366,1366,"Agave: Alas! A miserable exile has been decreed for us, old man."],[1367,1367,"Dionysus: Why then do you delay what must necessarily be?"],[1368,1370,"Kadmos: Child, what a terrible disaster we have all come to—unhappy you, your sisters, and unhappy me. I shall reach a foreign land"],[1371,1375,"as an aged immigrant. Still it is foretold that I shall bring into Hellas a motley barbarian army. Leading their spears, I, having the fierce nature of a serpent, will bring my wife Harmonia, daughter of Ares, to the altars and tombs of Hellas."],[1376,1378,"I will neither rest from my troubles in my misery, nor will I sail over the downward flowing Acheron and be at peace."],[1379,1379,"Agave: O father, I will go into exile deprived of you."],[1380,1380,"Kadmos: Why do you embrace me with your hands, child,"],[1381,1381,"like a swan for its exhausted gray-haired parent?"],[1382,1382,"Agave: For where can I turn, banished from my father-land?"],[1383,1383,"Kadmos: I do not know, child; your father is a poor ally."],[1384,1385,"Agave: Farewell, house, farewell, city of my forefathers. In misfortune I leave you,"],[1386,1386,"a fugitive from my chamber."],[1387,1387,"Kadmos: Go now, child, to the land of Aristaeus . . ."],[1388,1388,"Agave: I grieve for you, father."],[1389,1390,"Kadmos: And I for you, child, and I weep for your sisters."],[1391,1391,"Agave: Terribly indeed has"],[1392,1393,"lord Dionysus brought this misery to your home."],[1394,1395,"Dionysus: Yes, for I suffered terrible things at your hands, with my name not honored in Thebes."],[1396,1396,"Agave: Farewell, my father."],[1397,1397,"Kadmos: Farewell, unhappy"],[1398,1398,"daughter; and yet you cannot easily fare well."],[1399,1402,"Agave: Lead me, escorts, where I may take my pitiful sisters as companions to my exile. May I go where accursed Kithairon may not see me,"],[1403,1405,"nor I see Kithairon with my eyes, nor where a memorial of a thyrsos has been dedicated; let these concern other Bacchae."],[1406,1407,"Chorus: Many are the forms of divine things, and the gods bring to pass many things unexpectedly;"],[1408,1410,"what is expected has not been accomplished, but the god has found out a means for doing things unthought of. So too has this event turned 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I, the son of Zeus, have come to this land of the Thebans—Dionysus, whom once Semele, Kadmos’ daughter, bore, delivered by a lightning-bearing flame. And having taken a mortal form instead of a god’s,"],[4,8,"I am here at the fountains of Dirke and the water of Ismenus. And I see the tomb of my thunder-stricken mother here near the palace, and the remnants of her house, smouldering with the still living flame of Zeus’ fire, the everlasting insult of Hera against my mother."],[9,13,"I praise Kadmos, who has made this place hallowed, the shrine of his daughter; and I have covered it all around with the cluster-bearing leaf of the vine. I have left the wealthy lands of the Lydians and Phrygians, the sun-parched plains of the Persians,"],[14,18,"and the Bactrian walls, and have passed over the wintry land of the Medes, and blessed Arabia, and all of Asia which lies along the coast of the salt sea with its beautifully-towered cities full of Hellenes and barbarians mingled together;"],[19,23,"and I have come to this Hellene city first, having already set those other lands to dance and established my mysteries there, so that I might be a deity manifest among men. In this land of Hellas, I have first excited Thebes to my cry, fitting a fawn-skin to my body and"],[24,28,"taking a thyrsos in my hand, a weapon of ivy. For my mother’s sisters, the ones who least should, claimed that I, Dionysus, was not the child of Zeus, but that Semele had conceived a child from a mortal father and then ascribed the sin of her bed to Zeus,"],[29,33,"a trick of Kadmos’, for which they boasted that Zeus killed her, because she had told a false tale about her marriage. Therefore I have goaded them from the house in frenzy, and they dwell in the mountains, out of their wits; and I have compelled them to wear the outfit of my mysteries."],[34,38,"And all the female offspring of Thebes, as many as are women, I have driven maddened from the house, and they, mingled with the daughters of Kadmos, sit on roofless rocks beneath green pines. For this city must learn, even if it is unwilling,"],[39,43,"that it is not initiated into my Bacchic rites, and that I plead the case of my mother, Semele, in appearing manifest to mortals as a divinity whom she bore to Zeus. Now Kadmos has given his honor and power to Pentheus, his daughter’s son,"],[44,48,"who fights against the gods as far as I am concerned and drives me away from sacrifices, and in his prayers makes no mention of me, for which I will show him and all the Thebans that I was born a god. And when I have set matters here right, I will move on to another land,"],[49,53,"revealing myself. But if ever the city of Thebes should in anger seek to drive the the Bacchae down from the mountains with arms, I, the general of the Maenads, will join battle with them. On which account I have changed my form to a mortal one and altered my shape into the nature of a man."],[54,58,"But, you women who have left Tmolus, the bulwark of Lydia, my sacred band, whom I have brought from among the barbarians as assistants and companions to me, take your drums, native instruments of the city of the Phrygians, the invention of mother Rhea and myself,"],[59,62,"and going about this palace of Pentheus beat them, so that Kadmos’ city may see. I myself will go to the folds of Kithairon, where the Bacchae are, to share in their dances."],[63,63,"Chorus: From the land of Asia,"],[64,69,"having left sacred Tmolus, I am swift to perform for Bromius my sweet labor and toil easily borne, celebrating the god Bacchus. Who is in the way? Who is in the way? Who? Let him get out of the way indoors, and let everyone keep his mouth pure ,"],[70,72,"speaking propitious things. For I will celebrate Dionysus with hymns according to eternal custom."],[73,76,"Chorus: Blessed is he who, being fortunate and knowing the rites of the gods, keeps his life pure and"],[77,81,"has his soul initiated into the Bacchic revels, dancing in inspired frenzy over the mountains with holy purifications, and who, revering the mysteries of great mother Kybele,"],[82,86,"brandishing the thyrsos, garlanded with ivy, serves Dionysus. Go, Bacchae, go, Bacchae, escorting the god Bromius, child of a god,"],[87,90,"from the Phrygian mountains to the broad streets of Hellas—Bromius,"],[91,93,"Chorus: Whom once, in the compulsion of birth pains,"],[94,98,"the thunder of Zeus flying upon her, his mother cast from her womb, leaving life by the stroke of a thunderbolt. Immediately Zeus, Kronos’ son,"],[99,103,"received him in a chamber fit for birth, and having covered him in his thigh shut him up with golden clasps, hidden from Hera. And he brought forth, when the Fates"],[104,108,"had perfected him, the bull-horned god, and he crowned him with crowns of snakes, for which reason Maenads cloak their wild prey over their locks."],[109,113,"Chorus: O Thebes, nurse of Semele, crown yourself with ivy, flourish, flourish with the verdant yew bearing sweet fruit, and crown yourself in honor of Bacchus with branches of oak"],[114,118,"or pine. Adorn your garments of spotted fawn-skin with fleeces of white sheep, and sport in holy games with insolent thyrsoi . At once all the earth will dance—"],[119,123,"whoever leads the sacred band is Bromius—to the mountain, to the mountain, where the crowd of women waits, goaded away from their weaving by Dionysus."],[124,128,"Chorus: O secret chamber of the Kouretes and you holy Cretan caves, parents to Zeus, where the Korybantes with triple helmet invented for me in their caves this circle,"],[129,133,"covered with stretched hide; and in their excited revelry they mingled it with the sweet-voiced breath of Phrygian pipes and handed it over to mother Rhea, resounding with the sweet songs of the Bacchae;"],[134,138,"nearby, raving Satyrs were fulfilling the rites of the mother goddess, and they joined it to the dances of the biennial festivals, in which Dionysus rejoices."],[139,142,"Chorus: He is sweet in the mountains , whenever after the running dance he falls on the ground, wearing the sacred garment of fawn skin, hunting the blood of the slain goat, a raw-eaten delight, rushing to the"],[143,147,"Phrygian, the Lydian mountains, and the leader of the dance is Bromius, evoe! The plain flows with milk, it flows with wine, it flows with the nectar of bees."],[148,153,"The Bacchic one, raising the flaming torch of pine on his thyrsos, like the smoke of Syrian incense, darts about, arousing the wanderers with his racing and dancing, agitating them with his shouts,"],[154,158,"casting his rich locks into the air. And among the Maenad cries his voice rings deep: Go, Bacchae, go, Bacchae, with the luxury of Tmolus that flows with gold,"],[159,162,"sing of Dionysus, beneath the heavy beat of drums, celebrating in delight the god of delight with Phrygian shouts and cries,"],[163,164,"when the sweet-sounding sacred pipe sounds a sacred playful tune suited"],[165,167,"to the wanderers, to the mountain, to the mountain! And the Bacchante, rejoicing like a foal with its grazing mother, rouses her swift foot in a gamboling dance."],[168,172,"Teiresias: Who is at the gates? Call from the house Kadmos, son of Agenor, who leaving the city of Sidon built this towering city of the Thebans. Let someone go and announce that Teiresias is looking for him. He knows why I have come and"],[173,175,"what agreement I, an old man, have made with him, older still: to twine the thyrsoi, to wear fawn-skins, and to crown our heads with ivy branches."],[176,177,"Kadmos: Dearest friend, for inside the house I heard and recognized your wise voice, the voice of a wise man;"],[178,182,"I have come prepared with this equipment of the god. For we must extol him, the child of my daughter, Dionysus, who has appeared as a god to men as much as is in our power. Where must I dance, where set my feet"],[183,187,"and shake my grey head? Show me the way, Teiresias, one old man leading another; for you are wise. And so I shall never tire night or day striking the ground with the thyrsos. Gladly I have forgotten that I am old."],[188,188,"Teiresias: Then you and I have the same feelings,"],[189,189,"for I too feel young and will try to dance."],[190,190,"Kadmos: Then will we go to the mountain in a chariot?"],[191,191,"Teiresias: But then the god would not have equal honor."],[192,192,"Kadmos: I, an old man, will lead you, an old man, like a pupil."],[193,193,"Teiresias: The god will lead us there without trouble."],[194,194,"Kadmos: Are we the only ones in the city who will dance in Bacchus’ honor?"],[195,195,"Teiresias: Yes, for we alone think rightly, the rest wrongly."],[196,196,"Kadmos: The delay is long; come, take hold of my hand."],[197,197,"Teiresias: Here, take hold, and join your hand with mine."],[198,198,"Kadmos: Having been born mortal I do not scorn the gods."],[199,203,"Teiresias: We mortals have no cleverness in the eyes of the the gods. Our ancestral traditions, and those which we have held throughout our lives, no argument will overturn, not even if some craftiness should be discovered by the depths of our wits. Will anyone say that I do not respect old age,"],[204,208,"being about to dance with my head covered in ivy? No, for the god has made no distinction as to whether it is right for men young or old to dance, but wishes to have common honors from all and to be extolled, setting no one apart."],[209,213,"Kadmos: Since you do not see this light, Teiresias, I will be your interpreter. Pentheus, child of Echion, to whom I gave control of this land, is coming here to the house now in haste. How fluttered he is! What new matter will he tell us?"],[214,218,"Pentheus: I happened to be at a distance from this land, when I heard of strange evils throughout this city, that the women have left our homes in contrived Bacchic rites, and rush about in the shadowy mountains, honoring with dances"],[219,223,"this new deity Dionysus, whoever he is. I hear that mixing-bowls stand full in the midst of their assemblies, and that they each creep off different ways into secrecy to serve the beds of men, on the pretext that they are Maenads worshipping;"],[224,228,"but they consider Aphrodite before Bacchus. As many of them as I have caught, servants keep in the public strongholds with their hands bound, and as many as are absent I will hunt from the mountains, I mean Ino and Agave, who bore me to Echion, and"],[229,233,"Autonoe, the mother of Actaeon. And having bound them in iron fetters, I will soon stop them from this ill-working revelry. And they say that some stranger has come, a sorcerer, a conjuror from the Lydian land,"],[234,238,"fragrant in hair with golden curls, having in his eyes the wine-dark graces of Aphrodite. He is with the young girls day and night, alluring them with joyful mysteries. If I catch him within this house,"],[239,243,"I will stop him from making a noise with the thyrsos and shaking his hair, by cutting his head off. That one claims that Dionysus is a god, claims that he was once stitched into the thigh of Zeus—Dionysus, who was burnt up with his mother by the flame of lightning,"],[244,248,"because she had falsely claimed a marriage with Zeus. Is this not worthy of a terrible death by hanging, for a stranger to insult me with these insults, whoever he is? But here is another wonder—I see Teiresias the soothsayer in dappled fawn-skins"],[249,253,"and my mother’s father—a great absurdity—raging about with a thyrsos. I shrink, father, from seeing your old age devoid of sense. Won’t you cast away the ivy? Grandfather, will you not free your hand of the thyrsos?"],[254,258,"You persuaded him to this, Teiresias. Do you wish, by introducing another new god to men, to examine birds and receive rewards for sacrifices? If your gray old age did not defend you, you would sit in chains in the midst of the Bacchae,"],[259,261,"for introducing wicked rites. For where women have the delight of the grape-cluster at a feast, I say that none of their rites is healthy any longer."],[262,263,"Chorus Leader: Oh, what impiety! O stranger, do you not reverence the gods and Kadmos who sowed the earth-born crop?"],[264,264,"Do you, the child of Echion, bring shame to your race?"],[265,268,"Teiresias: Whenever a wise man takes a good occasion for his speech, it is not a great task to speak well. You have a rapid tongue as though you were sensible, but there is no sense in your words."],[269,273,"A man powerful in his boldness, one capable of speaking well, becomes a bad citizen in his lack of sense. This new god, whom you ridicule, I am unable to express how great he will be throughout Hellas. For two things, young man,"],[274,278,"are first among men: the goddess Demeter—she is the earth, but call her whatever name you wish; she nourishes mortals with dry food; but he who came afterwards, the offspring of Semele, discovered a match to it, the liquid drink of the grape, and introduced it"],[279,283,"to mortals. It releases wretched mortals from grief, whenever they are filled with the stream of the vine, and gives them sleep, a means of forgetting their daily troubles, nor is there another cure for hardships. He who is a god is poured out in offerings to the gods,"],[284,288,"so that by his means men may have good things. And do you laugh at him, because he was sewn up in Zeus’ thigh? I will teach you that this is well: when Zeus snatched him out of the lighting-flame, and led the child as a god to Olympus,"],[289,293,"Hera wished to banish him from the sky, but Zeus, as a god, had a counter-contrivance. Having broken a part of the air which surrounds the earth, he gave this to Hera as a pledge protecting the realDionysus from her hostility. But in time,"],[294,298,"mortals say that he was nourished in the thigh of Zeus, changing the word, because a god he had served as a hostage for the goddess Hera, and composing the story. But this god is a prophet—for Bacchic revelry and madness have in them much prophetic skill."],[299,303,"For whenever the god enters a body in full force, he makes the frantic to foretell the future. He also possesses a share of Ares’ nature. For terror sometimes flutters an army under arms and in its ranks before it even touches a spear;"],[304,308,"and this too is a frenzy from Dionysus. You will see him also on the rocks of Delphi, bounding with torches through the highland of two peaks, leaping and shaking the Bacchic branch, mighty throughout Hellas. But believe me, Pentheus;"],[309,313,"do not boast that sovereignty has power among men, nor, even if you think so, and your mind is diseased, believe that you are being at all wise. Receive the god into your land, pour libations to him, celebrate the Bacchic rites, and garland your head. Dionysus will not compel women"],[314,318,"to be modest in regard to Aphrodite, but in nature modesty dwells always you must look for that. For she who is modest will not be corrupted in Bacchic revelry. Do you see? You rejoice whenever many people are at your gates,"],[319,323,"and the city extols the name of Pentheus. He too, I think, delights in being honored. Kadmos, whom you mock, and I will crown our heads with ivy and dance, a gray yoke-team but still we must dance;"],[324,326,"and I will not be persuaded by your words to fight against the god. For you are mad in a most grievous way, and you will not be cured by drugs, nor are you sick without them."],[327,328,"Chorus Leader: Old man, you do not shame Phoebus with your words, and honoring Dionysus, a great god, you are prudent."],[329,333,"Kadmos: My child, Teiresias has advised you well. Dwell with us, not apart from the laws. For now you flit about and have thoughts without thinking. Even if, as you say, he is not a god, call him one; and tell a glorious falsehood,"],[334,338,"so that Semele might seem to have borne a god, and honor might come to all our race. You see the wretched fate of Actaeon, who was torn apart in the meadows by the blood-thirsty hounds he had raised,"],[339,341,"having boasted that he was superior in the hunt to Artemis. May you not suffer this. Come, let me crown your head with ivy; honor the god along with us."],[342,343,"Pentheus: Don’t lay a hand on me! Go off and hold your revels, but don’t wipe your foolishness off on me. I will seek the punishment of this"],[344,348,"teacher of your folly. Let someone go quickly to the seat where he watches the flights of birds, upset and overturn it with levers, turning everything upside down;"],[349,353,"and release his garlands to the winds and storms. In this way I will especially wound him. And some of you hunt throughout the city for this effeminate stranger, who introduces a new disease to women and pollutes our beds."],[354,356,"If you catch him, bring him here bound, so that he might suffer as punishment a death by stoning, having seen a bitter Bacchic revelry in Thebes."],[357,358,"Teiresias: O wretched man, how little you know what you are saying! You are mad now, and even before you were out of your wits."],[359,363,"Let us go, Kadmos, and entreat the god, on behalf of him, though he is savage, and on behalf of the city, to do no ill. But follow me with the ivy-clad staff, and try to support my body, and I will try to support yours;"],[364,368,"it would be shameful for two old men to fall down. But let that pass, for we must serve Bacchus, the son of Zeus. Beware lest Pentheus bring trouble to your house, Kadmos; I do not speak in prophecy, but judging from the state of things; for a foolish man speaks foolishness."],[369,373,"Chorus: Holiness, queen of the gods, Holiness, who bear your golden wings along the earth, do you hear these words from Pentheus? Do you hear his unholy"],[374,378,"insolence against Bromius, the child of Semele, the first deity of the gods at the banquets where guests wear beautiful garlands? He holds this office, to join in dances,"],[379,383,"to laugh with the flute, and to bring an end to cares, whenever the delight of the grape comes at the feasts of the gods, and in ivy-bearing banquets"],[384,385,"the goblet sheds sleep over men."],[386,389,"Chorus: Misfortune is the result of unbridled mouths and lawless folly; but the life of quiet"],[390,394,"and wisdom remain unshaken and hold houses together. Though they dwell far off in the heavens the gods see the deeds of mortals."],[395,399,"But cleverness is not wisdom, nor is thinking on things unfit for mortals. Life is short, and on this account the one who pursues great things does not achieve that which is present. In my opinion,"],[400,402,"these are the ways of mad and ill-advised men."],[403,405,"Chorus: Would that I could go to Cyprus, the island of Aphrodite, where the Loves, who soothe"],[406,410,"mortals’ hearts, dwell, and to Paphos, fertilized without rain by the streams of a foreign river flowing with a hundred mouths. Lead me there, Bromius, Bromius, god of joy who leads the Bacchae,"],[411,415,"to Pieria, beautiful seat of the Muses, the holy slope of Olympus. There are the Graces, there is Desire; there it is"],[416,417,"lawful for the Bacchae to celebrate their rites."],[418,420,"Chorus: The god, the son of Zeus, delights in banquets, and loves Peace, giver of riches,"],[421,425,"goddess who nourishes youths. To the blessed and to the less fortunate, he gives an equal pleasure from wine that banishes grief. He hates the one who does not care about this:"],[426,429,"to lead a happy life by day and friendly night and to keep his wise mind and intellect away from over-curious men."],[430,432,"What the common people think and adopt, that would I accept."],[433,433,"Servant: Pentheus, we are here, having caught this prey"],[434,438,"for which you sent us, nor have we set out in vain. This beast was docile in our hands and did not withdraw in flight, but yielded not unwillingly. He did not turn pale or change the wine-dark complexion of his cheek, but laughed and allowed us to bind him and lead him away."],[439,443,"He remained still, making my work easy, and I in shame said: Stranger, I do not lead you away willingly, but by order of Pentheus, who sent me. And the Bacchae whom you shut up, whom you carried off and bound in the chains of the public prison,"],[444,448,"are set loose and gone, and are gamboling in the meadows, invoking Bromius as their god. Of their own accord, the chains were loosed from their feet and keys opened the doors without human hand. This man has come to Thebes"],[449,449,"full of many wonders. You must take care of the rest."],[450,453,"Pentheus: Release his hands, for caught in the nets he is not so swift as to escape me. But your body is not ill-formed, stranger, for women’s purposes, for which reason you have come to Thebes."],[454,458,"For your hair is long, not through wrestling, scattered over your cheeks, full of desire; and you have a white skin from careful preparation, hunting after Aphrodite by your beauty not exposed to strokes of the sun, but beneath the shade."],[459,459,"First then tell me who your family is."],[460,461,"Dionysus: I can tell you this easily, without boasting. I suppose you are familiar with flowery Tmolus."],[462,462,"Pentheus: I know of it; it surrounds the city of Sardis."],[463,463,"Dionysus: I am from there, and Lydia is my fatherland."],[464,464,"Pentheus: Why do you bring these rites to Hellas?"],[465,465,"Dionysus: Dionysus, the child of Zeus, sent me."],[466,466,"Pentheus: Is there a Zeus who breeds new gods there?"],[467,467,"Dionysus: No, but the one who married Semele here."],[468,468,"Pentheus: Did he compel you at night, or in your sight?"],[469,469,"Dionysus: Seeing me just as I saw him, he gave me sacred rites."],[470,470,"Pentheus: What appearance do your rites have?"],[471,471,"Dionysus: They can not be told to mortals uninitiated in Bacchic revelry."],[472,472,"Pentheus: And do they have any profit to those who sacrifice?"],[473,473,"Dionysus: It is not lawful for you to hear, but they are worth knowing."],[474,474,"Pentheus: You have counterfeited this well, so that I desire to hear."],[475,475,"Dionysus: The rites are hostile to whoever practices impiety."],[476,476,"Pentheus: Are you saying that you saw clearly what the god was like?"],[477,477,"Dionysus: He was as he chose; I did not order this."],[478,478,"Pentheus: Again you diverted my question well, speaking mere nonsense."],[479,479,"Dionysus: One will seem to be foolish if he speaks wisely to an ignorant man."],[480,480,"Pentheus: Did you come here first, bringing the god?"],[481,481,"Dionysus: All the barbarians celebrate these rites."],[482,482,"Pentheus: Yes, for they are far more foolish than Hellenes."],[483,483,"Dionysus: In this at any rate they are wiser; but their laws are different."],[484,484,"Pentheus: Do you perform the rites by night or by day?"],[485,485,"Dionysus: Mostly by night; darkness conveys awe."],[486,486,"Pentheus: This is treacherous towards women, and unsound."],[487,487,"Dionysus: Even during the day someone may devise what is shameful."],[488,488,"Pentheus: You must pay the penalty for your evil contrivances."],[489,489,"Dionysus: And you for your ignorance and impiety toward the god."],[490,490,"Pentheus: How bold the Bacchant is, and not unpracticed in speaking!"],[491,491,"Dionysus: Tell me what I must suffer; what harm will you do to me?"],[492,492,"Pentheus: First I will cut off your delicate hair."],[493,493,"Dionysus: My hair is sacred. I am growing it for the god."],[494,494,"Pentheus: Next give me this thyrsos from your hands."],[495,495,"Dionysus: Take it from me yourself. I bear it as the ensign of Dionysus."],[496,496,"Pentheus: We will guard your body within, in prison."],[497,497,"Dionysus: The god himself will release me, whenever I want."],[498,498,"Pentheus: Yes, when you call him, standing among the Bacchae."],[499,499,"Dionysus: Even now he see my sufferings from close by."],[500,500,"Pentheus: Where is he? He is not visible to my eyes."],[501,501,"Dionysus: Near me; but you, being impious, do not see him."],[502,502,"Pentheus: Seize him; he insults me and Thebes!"],[503,503,"Dionysus: I warn you not to bind me, since I am in my senses and you are not."],[504,504,"Pentheus: And I, more masterful than you, bid them to bind you."],[505,505,"Dionysus: You do not know why you live, or what you are doing, or who you are."],[506,506,"Pentheus: I am Pentheus, son of Echion and Agave."],[507,507,"Dionysus: You are well-suited to be miserable in your name."],[508,508,"Pentheus: Go. Shut him up near the horse"],[509,513,"stable, so that he may see only darkness. Dance there; and as for these women whom you have led here as accomplices to your crimes, we will either sell them or, stopping their hands from this noise and beating of skins, I will keep them as slaves at the loom."],[514,517,"Dionysus: I will go, for I need not suffer that which is not necessary. But Dionysus, who you claim does not exist, will pursue you for these insults. For in injuring us, you put him in bonds."],[518,518,"Chorus: Daughter of Acheloüs,"],[519,523,"venerable Dirce, happy virgin, you once received the child of Zeus in your streams, when Zeus his father snatched him up from the immortal fire and saved him in his thigh,"],[524,528,"crying out: Go, Dithyrambus, enter this my male womb. I will make you illustrious, Bacchus, in Thebes, so that they will call you by this name."],[529,533,"But you, blessed Dirce, reject me with my garland-bearing company about you. Why do you refuse me, why do you flee me? I swear by the cluster-bearing"],[534,535,"delight of Dionysus’ vine that you will have a care for Bromius."],[536,538,"Chorus: What rage, what rage does the earth-born race show, and Pentheus,"],[539,543,"once descended from a serpent—Pentheus, whom earth-born Echion bore, a fierce monster, not a mortal man, but like a bloody giant, hostile to the gods."],[544,548,"He will soon bind me, the hand-maid of Bromius, in chains, and he already holds my fellow-reveler within the house, hidden in a dark prison."],[549,553,"Do you see this, O Dionysus, son of Zeus, your priests in the dangers of restraint? Come, lord, down from Olympus, brandishing your golden thyrsos,"],[554,554,"and restrain the insolence of the blood-thirsty man."],[555,558,"Chorus: Where on Nysa, which nourishes wild beasts, or on Corycian heights, do you lead with your thyrsos the bands of revelers?"],[559,563,"Perhaps in the deep-wooded lairs of Olympus, where Orpheus once playing the lyre drew together trees by his songs, drew together the beasts of the fields."],[564,568,"Blessed Pieria, the Joyful one reveres you and will come to lead the dance in revelry; having crossed the swiftly flowing Axius he will bring the"],[569,573,"whirling Maenads, leaving Lydias, giver of wealth to mortals, the father who they say fertilizes the land of beautiful horses with"],[574,574,"fairest streams."],[575,577,"Dionysus: Io! Hear my voice, hear it, Io Bacchae, Io Bacchae!"],[578,579,"Chorus: Who is here, who? From what quarter did the voice of the Joyful one summon me?"],[580,581,"Dionysus: Io! Io! I say again; it is I, the child of Zeus and Semele."],[582,584,"Chorus: Io! Io! Master, master! Come now to our company, Bromius."],[585,585,"Dionysus: Shake the world’s plain, lady Earthquake!"],[586,589,"Chorus: Oh! Oh! Soon the palace of Pentheus will be shaken in ruin. —Dionysus is in the halls."],[590,593,"Revere him. —We revere him! —Did you see these stone lintels on the pillars falling apart? Bromius cries out in victory indoors."],[594,594,"Dionysus: Light the fiery lamp of lightning!"],[595,595,"Burn, burn Pentheus’ home!"],[596,600,"Chorus: Oh! Oh! Do you not see the the fire, do you not perceive, about the sacred tomb of Semele, the flame that Zeus’ thunderbolt left?"],[601,604,"Cast on the ground your trembling bodies, Maenads, cast them down, for our lord, Zeus’ son, is coming against this palace, turning everything upside down."],[605,605,"Dionysus: Barbarian women, have you fallen on the ground"],[606,608,"so stricken with fear? You have, so it seems, felt Bacchus shaking the house of Pentheus. But get up and take courage, putting a stop to your trembling."],[609,610,"Chorus Leader: Oh greatest light for us in our joyful revelry, how happy I am to see you—I who was alone and desolate before."],[611,612,"Dionysus: Did you despair when I was sent to fall into Pentheus’ dark dungeon?"],[613,614,"Chorus Leader: How not? Who was my guardian, if you met with misfortune? But how were you freed, having met with an impious man?"],[615,615,"Dionysus: By myself I saved myself easily, without trouble."],[616,616,"Chorus Leader: Did he not tie your hands in binding knots?"],[617,620,"Dionysus: In this too I mocked him, for, thinking to bind me, he neither touched nor handled me, but fed on hope. He found a bull by the stable where he took and shut me up, and threw shackles around its knees and hooves,"],[621,625,"breathing out fury, dripping sweat from his body, gnashing his teeth in his lips. But I, being near, sitting quietly, looked on. Meanwhile, Bacchus came and shook the house and kindled a flame on his mother’s tomb. When Pentheus saw this, thinking that the house was burning,"],[626,630,"he ran here and there, calling to the slaves to bring water, and every servant was at work, toiling in vain. Then he let this labor drop, as I had escaped, and snatching a dark sword rushed into the house. Then Bromius, so it seems to me—I speak my opinion—"],[631,635,"created a phantom in the courtyard. Pentheus rushed at it headlong, stabbing at the shining air, as though slaughtering me. Besides this, Bacchus inflicted other damage on him: he knocked his house to the ground, and everything was shattered into pieces, while he saw my bitter chains. From fatigue,"],[636,640,"dropping his sword, he is exhausted. For he, a man, dared to join battle with a god. Now I have quietly left the house and come to you, with no thought of Pentheus. But I think—at any rate I hear the tramping of feet inside—he will soon come to the front of the house. What will he say after this?"],[641,642,"I shall easily bear him, even if he comes boasting greatly. For it is the part of a wise man to practice restrained good temper."],[643,645,"Pentheus: I have suffered terrible things; the stranger, who was recently constrained in bonds, has escaped me. Ah!"],[646,647,"Here is the man. What is this? How do you appear in front of my house, having come out?"],[648,648,"Dionysus: Stop, and put a stop to your anger."],[649,649,"Pentheus: How have you escaped your chains and come outside?"],[650,650,"Dionysus: Did I not say—or did you not hear—that some one would deliver me?"],[651,651,"Pentheus: Who? You are always introducing strange explanations."],[652,652,"Dionysus: He who produces the rich-clustering vine for mortals."],[653,653,"Dionysus: You reproach Dionysus for what is his glory."],[654,654,"Pentheus: I order you to close up all the towers around."],[655,655,"Dionysus: Why? Do gods not pass over walls too?"],[656,656,"Pentheus: You are wise, wise at least in all save what you should be wise in."],[657,660,"Dionysus: I was born wise in all that I should be. Listen first to the words of this man, who has come from the mountain to bring you some message. I will await you, I will not try to escape."],[661,663,"Messenger: Pentheus, ruler of this land of Thebes, I have come from Kithairon, where the bright flakes of white snow never melt."],[664,664,"Pentheus: What important news do you come to bring?"],[665,665,"Messenger: Having seen the holy Bacchae, who"],[666,670,"goaded to madness have darted from this land with their fair feet, I have come to tell you and the city, lord, that they are doing terrible things, beyond marvel. I wish to hear whether I should tell you in free speech the situation there or whether I should repress my report,"],[671,672,"for I fear, lord, the quickness of your mood, your keen temper and your too imperious disposition."],[673,675,"Pentheus: Speak, as you will have immunity from me in any case. For it is not right to be angry with the just. The more you tell me terrible things about the Bacchae,"],[676,677,"the more I will punish this one here who taught the women these tricks."],[678,680,"Messenger: The herds of grazing cattle were just climbing up the hill, at the time when the sun sends forth its rays, warming the earth."],[681,685,"I saw three companies of dancing women, one of which Autonoe led, the second your mother Agave, and the third Ino. All were asleep, their bodies relaxed, some resting their backs against pine foliage,"],[686,690,"others laying their heads at random on the oak leaves, modestly, not as you say drunk with the goblet and the sound of the flute, hunting out Aphrodite through the woods in solitude. Your mother raised a cry,"],[691,695,"standing up in the midst of the Bacchae, to wake their bodies from sleep, when she heard the lowing of the horned cattle. And they, casting off refreshing sleep from their eyes, sprang upright, a marvel of orderliness to behold, old, young, and still unmarried virgins."],[696,700,"First they let their hair loose over their shoulders, and secured their fawn-skins, as many of them as had released the fastenings of their knots, girding the dappled hides with serpents licking their jaws. And some, holding in their arms a gazelle or wild"],[701,705,"wolf-pup, gave them white milk, as many as had abandoned their new-born infants and had their breasts still swollen. They put on garlands of ivy, and oak, and flowering yew. One took her thyrsos and struck it against a rock,"],[706,710,"from which a dewy stream of water sprang forth. Another let her thyrsos strike the ground, and there the god sent forth a fountain of wine. All who desired the white drink scratched the earth with the tips of their fingers and obtained streams of milk;"],[711,715,"and a sweet flow of honey dripped from their ivy thyrsoi; so that, had you been present and seen this, you would have approached with prayers the god whom you now blame. We herdsmen and shepherds gathered in order to"],[716,720,"debate with one another concerning what strange and amazing things they were doing. Some one, a wanderer about the city and practised in speaking, said to us all: You who inhabit the holy plains of the mountains, do you wish to hunt"],[721,725,"Pentheus’ mother Agave out from the Bacchic revelry and do the king a favor? We thought he spoke well, and lay down in ambush, hiding ourselves in the foliage of bushes. They, at the appointed hour, began to wave the thyrsos in their revelries,"],[726,730,"calling on Iacchus, the son of Zeus, Bromius, with united voice. The whole mountain revelled along with them and the beasts, and nothing was unmoved by their running. Agave happened to be leaping near me, and I sprang forth, wanting to snatch her,"],[731,735,"abandoning the ambush where I had hidden myself. But she cried out: O my fleet hounds, we are hunted by these men; but follow me! follow armed with your thyrsoi in your hands! We fled and escaped"],[736,740,"from being torn apart by the Bacchae, but they, with unarmed hands, sprang on the heifers browsing the grass. and you might see one rending asunder a fatted lowing calf, while others tore apart cows."],[741,745,"You might see ribs or cloven hooves tossed here and there; caught in the trees they dripped, dabbled in gore. Bulls who before were fierce, and showed their fury with their horns, stumbled to the ground,"],[746,750,"dragged down by countless young hands. The garment of flesh was torn apart faster then you could blink your royal eyes. And like birds raised in their course, they proceeded along the level plains, which by the streams of the Asopus"],[751,755,"produce the bountiful Theban crop. And falling like soldiers upon Hysiae and Erythrae, towns situated below the rock of Kithairon, they turned everything upside down. They were snatching children from their homes;"],[756,760,"and whatever they put on their shoulders, whether bronze or iron, was not held on by bonds, nor did it fall to the ground. They carried fire on their locks, but it did not burn them. Some people in rage took up arms, being plundered by the Bacchae,"],[761,765,"and the sight of this was terrible to behold, lord. For their pointed spears drew no blood, but the women, hurling the thyrsoi from their hands, kept wounding them and turned them to flight—women did this to men, not without the help of some god."],[766,770,"And they returned where they had come from, to the very fountains which the god had sent forth for them, and washed off the blood, and snakes cleaned the drops from the women’s cheeks with their tongues. Receive this god then, whoever he is,"],[771,775,"into this city, master. For he is great in other respects, and they say this too of him, as I hear, that he gives to mortals the vine that puts an end to grief. Without wine there is no longer Aphrodite or any other pleasant thing for men."],[776,778,"Chorus Leader: I fear to speak freely to the king, but I will speak nevertheless: Dionysus is inferior to none of the gods."],[779,780,"Pentheus: Already like fire does this insolence of the Bacchae blaze up, a great reproach for the Hellenes."],[781,785,"But we must not hesitate. Go to the Electran gates, bid all the shield-bearers and riders of swift-footed horses to assemble, as well as all who brandish the light shield and pluck bowstrings with their hands, so that we can make an assault against"],[786,787,"the Bacchae. For it is indeed too much if we suffer what we are suffering at the hands of women."],[788,790,"Dionysus: Pentheus, though you hear my words, you obey not at all. Though I suffer ill at your hands, still I say that it is not right for you to raise arms against a god,"],[791,792,"but to remain calm. Bromius will not allow you to remove the Bacchae from the joyful mountains."],[793,794,"Pentheus: Do not instruct me, but be content in your escape from prison. Or shall I bring punishment upon you again?"],[795,795,"Dionysus: I would sacrifice to the god rather"],[796,796,"than kick against his spurs in anger, a mortal against a god."],[797,798,"Pentheus: I will sacrifice, making a great slaughter of the women, as they deserve, in the glens of Kithairon."],[799,800,"Dionysus: You will all flee. And it will be a source of shame that you turn your bronze shields away from the thyrsoi of the Bacchae."],[801,802,"Pentheus: This stranger with whom I am locked together is impossible, and neither suffering nor doing will he be quiet."],[803,803,"Dionysus: My friend, there is still opportunity to arrange these things well."],[804,804,"Pentheus: Doing what? Being a slave to my slaves?"],[805,805,"Dionysus: Without weapons I will bring the women here."],[806,806,"Pentheus: Alas! You are contriving this as a trick against me."],[807,807,"Dionysus: What sort, if I wish to save you by my contrivances?"],[808,808,"Pentheus: You have devised this together, so that you may have your revelry forever."],[809,809,"Dionysus: I certainly did—that is so—with the god."],[810,810,"Pentheus: Bring me my armor. And you, stop speaking."],[811,812,"Dionysus: Ah! Do you wish to see them sitting together in the mountains?"],[813,813,"Pentheus: Certainly. I’d give an enormous amount of gold for that."],[814,814,"Dionysus: Why do you desire this so badly?"],[815,815,"Pentheus: I would be sorry to see them in their drunkenness."],[816,816,"Dionysus: But would you see gladly what is grievous to you?"],[817,817,"Pentheus: To be sure, sitting quietly under the pines."],[818,818,"Dionysus: But they will track you down, even if you go in secret."],[819,819,"Pentheus: You are right: I will go openly."],[820,820,"Dionysus: Shall I guide you? Will you attempt the journey?"],[821,821,"Pentheus: Lead me as quickly as possible. I grudge you the time."],[822,822,"Dionysus: Put linen clothes on your body then."],[823,823,"Pentheus: What is this? Shall I then, instead of a man, be reckoned among the women?"],[824,824,"Dionysus: Lest they kill you if you are seen there as a man."],[825,825,"Pentheus: Again you speak correctly: how wise you have been all along!"],[826,826,"Dionysus: Dionysus taught me these things fully."],[827,827,"Pentheus: How can your advice to me be well carried out?"],[828,828,"Dionysus: I will go inside and dress you."],[829,829,"Pentheus: In what clothing? Female? But shame holds me back."],[830,830,"Dionysus: Are you no longer eager to view the maenads?"],[831,831,"Pentheus: What clothing do you bid me to put on my body?"],[832,832,"Dionysus: I will spread out hair at length on your head."],[833,833,"Pentheus: What is the second part of my outfit?"],[834,834,"Dionysus: A robe down to your feet. And you will wear a headband."],[835,835,"Pentheus: And what else will you add to this for me?"],[836,836,"Dionysus: A thyrsos in your hand, and a dappled fawn-skin."],[837,837,"Pentheus: I could not put on a woman’s dress."],[838,838,"Dionysus: But you will shed blood if you join battle with the Bacchae."],[839,839,"Pentheus: True. We must go first and spy."],[840,840,"Dionysus: This is at any rate wiser than hunting trouble with trouble."],[841,841,"Pentheus: And how will I go through the city without being seen by the Thebans?"],[842,842,"Dionysus: We will go on deserted roads. I will lead you."],[843,844,"Pentheus: Anything is better than to be mocked by the Bacchae. We two will go into the house . . . and I will consider what seems best."],[845,845,"Dionysus: It will be so; in any case I am ready."],[846,847,"Pentheus: I will go in. For either I will go bearing arms, or I will obey your counsels."],[848,850,"Dionysus: Women, the man is caught in our net. He will go to the Bacchae, where he will pay the penalty with his death. Dionysus, now it is your job; for you are not far off."],[851,855,"Let us punish him. First drive him out of his wits, send upon him a dizzying madness, since if he is of sound mind he will not consent to wear women’s clothing, but driven out of his senses he will put it on. I want him to be a source of laughter to the Thebans, led through the city in"],[856,860,"women’s guise after making such terrible threats in the past. But now I will go to fit on Pentheus the dress he will wear to the house of Hades, slaughtered by his mother’s hands. He will recognize the son of Zeus,"],[861,862,"Dionysus, who is in fact a god, the most terrible and yet most mild to men."],[863,865,"Chorus: Shall I move my white foot in the night-long dance, aroused to a frenzy,"],[866,870,"throwing my head to the dewy air, like a fawn sporting in the green pleasures of the meadow, when it has escaped a fearful chase beyond the watchers"],[871,876,"over the well-woven nets, and the hunter hastens his dogs on their course with his call, while she, with great exertion and a storm-swift running, rushes along the plain by the river, rejoicing"],[877,881,"in the solitude apart from men and in the thickets of the shady-foliaged woods. What is wisdom? Or what greater honor do the gods give to mortals than to hold one’s hand"],[882,883,"in strength over the head of enemies? What is good is always dear."],[884,886,"Chorus: Divine strength is roused with difficulty, but still is sure. It chastises those mortals"],[887,891,"who honor folly and those who in their insanity do not extol the gods. The gods cunningly conceal the long pace of time and"],[892,897,"hunt the impious. For it is not right to determine or plan anything beyond the laws. For it is a light expense to hold that whatever is divine has power,"],[898,902,"and that which has been law for a long time is eternal and has its origin in nature. What is wisdom? Or what greater honor do the gods give to mortals than to hold one’s hand"],[903,904,"in strength over the head of enemies? What is good is always dear."],[905,907,"Chorus: Happy is he who has fled a storm on the sea, and reached harbor. Happy too is he who has overcome his hardships."],[908,913,"One surpass another in different ways, in wealth or power. There are innumerable hopes to innumerable men, and some result in wealth to mortals, while others fail."],[914,915,"But I call him blessed whose life is happy day to day."],[916,918,"Dionysus: You who are eager to see what you ought not and hasty in pursuit of what ought not to be pursued—I mean you, Pentheus, come forth before the house, be seen by me,"],[919,921,"wearing the clothing of a woman, of an inspired maenad, a spy upon your mother and her company. In appearance you are like one of Kadmos’ daughters."],[922,923,"Pentheus: Oh look! I think I see two suns, and twin Thebes, the seven-gated city."],[924,926,"And you seem to lead me, being like a bull and horns seem to grow on your head. But were you ever before a beast? For you have certainly now become a bull."],[927,928,"Dionysus: The god accompanies us, now at truce with us, though formerly not propitious. Now you see what you should see."],[929,930,"Pentheus: How do I look? Don’t I have the posture of Ino, or of my mother Agave?"],[931,933,"Dionysus: Looking at you I think I see them. But this lock of your hair has come out of place, not the way I arranged it under your headband."],[934,935,"Pentheus: I displaced it indoors, shaking my head forwards and backwards and practising my Bacchic revelry."],[936,936,"Dionysus: But I who ought to wait on you will re-arrange it. Hold up your head."],[937,938,"Pentheus: Here, you arrange it; for I depend on you, indeed."],[939,940,"Dionysus: Your girdle has come loose, and the pleats of your gown do not extend regularly down around your ankles."],[941,942,"Pentheus: At least on my right leg, I believe they don’t. But on this side the robe sits well around the back of my leg."],[943,943,"Dionysus: You will surely consider me the best of your friends,"],[944,944,"when contrary to your expectation you see the Bacchae acting modestly."],[945,946,"Pentheus: But shall I be more like a maenad holding the thyrsos in my right hand, or in my left?"],[947,948,"Dionysus: You must hold it in your right hand and raise your right foot in unison with it. I praise you for having changed your mind."],[949,950,"Pentheus: Could I carry on my shoulders the glens of Kithairon, Bacchae and all?"],[951,952,"Dionysus: You could if you were willing. The state of mind you had before was unsound, but now you think as you ought."],[953,953,"Pentheus: Shall we bring levers? Or shall I draw them up with my hands,"],[954,954,"putting a shoulder or arm under the mountain-tops?"],[955,956,"Dionysus: But don’t destroy the seats of the Nymphs and the places where Pan plays his pipes."],[957,958,"Pentheus: Well said. The women are not to be taken by force; I will hide in the pines."],[959,960,"Dionysus: You will hide yourself as you should be hidden, coming as a crafty spy on the Maenads."],[961,962,"Pentheus: Oh, yes! I imagine that like birds they are in the bushes held in the sweetest grips of love."],[963,963,"Dionysus: You have been sent as a guard against this very event."],[964,964,"Perhaps you will catch them, if you yourself are not caught before."],[965,966,"Pentheus: Bring me through the midst of the Theban land. I am the only man of them who dares to perform this deed."],[967,968,"Dionysus: You alone bear the burden for this city, you alone. Therefore the labors which are proper await you."],[969,970,"Follow me. I am your saving guide: another will lead you down from there."],[971,971,"Pentheus: Yes, my mother."],[972,972,"Dionysus: And you will be remarkable to all."],[973,973,"Pentheus: I am going for this reason."],[974,974,"Dionysus: You will return here being carried—"],[975,975,"Pentheus: You talk of a delicacy for me."],[976,976,"Dionysus: In the arms of your mother."],[977,977,"Pentheus: You will force me to luxury."],[978,978,"Dionysus: Yes indeed, such luxury!"],[979,979,"Pentheus: I will get what I deserve."],[980,983,"Dionysus: You are terrible, terrible, and you go to terrible sufferings, so that you will find a renown reaching to heaven. Reach out your hands, Agave, and you too, her sisters, daughters of Kadmos. I lead this young man"],[984,985,"to a great contest, and Bromius and I will be the victors. The rest the matter itself will show."],[986,988,"Chorus: Go to the mountain, go, fleet hounds of Madness, where the daughters of Kadmos hold their company, and drive them raving"],[989,993,"against the mad spy on the Maenads, the one dressed in women’s attire. His mother will be the first to see him from a smooth rock or crag, as he lies in ambush, and she will cry out to the maenads:"],[994,998,"Who is this seeker of the mountain-going Kadmeans who has come to the mountain, to the mountain, Bacchae? Who bore him? For he was not born from a woman’s blood, but is the offspring of some lioness"],[999,1001,"or of Libyan Gorgons. Let manifest justice go forth, let it go with sword in hand, slaying through the throat"],[1002,1003,"this godless, lawless, unjust, earth-born offspring of Echion."],[1004,1006,"Chorus: Whoever with wicked mind and unjust rage regarding your rites, Bacchus, and those of your mother, comes with raving heart"],[1007,1011,"and mad disposition violently to overcome by force what is invincible—death is the discipline for his purposes, accepting no excuses when the affairs of the gods are concerned; to act like a mortal—this is a life that is free from pain."],[1012,1016,"I do not envy wisdom, but rejoice in hunting it. But other things are great and manifest. Oh, for life to flow towards the good, to be pure and pious day and night, and to honor the gods,"],[1017,1019,"banishing customs that are outside of justice. Let manifest justice go forth, let it go with sword in hand, slaying through the throat"],[1020,1021,"this godless, lawless, unjust, earth-born offspring of Echion."],[1022,1023,"Chorus: Appear as a bull or many-headed serpent or raging lion to see."],[1024,1027,"Go, Bacchus, with smiling face throw a deadly noose around the hunter of the Bacchae as he falls beneath the flock of Maenads."],[1028,1028,"Second Messenger: Oh house once fortunate in Hellas,"],[1029,1032,"house of the Sidonian old man who once sowed in the ground the earth-born harvest of the serpent Ophis, how I groan for you, though I am a slave, but still the masters’ affairs are a concern to good servants.."],[1033,1033,"Chorus Leader: What is it? Do you bring some news from the Bacchae?"],[1034,1034,"Messenger: Pentheus, the child of Echion, is dead."],[1035,1035,"Chorus Leader: Lord Bacchus, truly you appear to be a great god."],[1036,1037,"Messenger: What do you mean? Why have you said this? Do you rejoice at the misfortunes of my master, woman?"],[1038,1038,"Chorus Leader: I, a foreign woman, rejoice with foreign songs;"],[1039,1039,"for no longer do I cower in fear of chains."],[1040,1040,"Messenger: Do you think Thebes so lacking in men?"],[1041,1042,"Chorus Leader: Dionysus, Dionysus, not Thebes, holds my allegiance."],[1043,1043,"Messenger: You may be forgiven, but still it is not good"],[1044,1044,"to rejoice at troubles once they have actually taken place, women."],[1045,1046,"Chorus Leader: Tell me, speak, what kind of a death did he die, the unjust man who did unjust things?"],[1047,1048,"Messenger: When we left the dwellings of the Theban land and crossed the streams of Asopus,"],[1049,1053,"we began to ascend the heights of Kithairon, Pentheus and I—for I was following my master—and the stranger who was our guide to the sight. First we sat in a grassy vale,"],[1054,1058,"keeping our feet and voices quiet, so that we might see them without being seen. There was a little valley surounded by precipices, irrigated with streams, shaded by pine trees, where the Maenads were sitting, their hands busy with delightful labors. Some of them were crowning again"],[1059,1063,"the worn thyrsos, making it leafy with ivy, while some, like colts freed from the painted yoke, were singing a Bacchic melody to one another. And the unhappy Pentheus said, not seeing the crowd of women: Stranger,"],[1064,1068,"from where we are standing I cannot see these false Maenads. But on the hill, ascending a lofty pine, I might view properly the shameful acts of the Maenads. And then I saw the stranger perform a marvelous deed. For seizing hold of the lofty top-most branch of the pine tree,"],[1069,1073,"he pulled it down, pulled it, pulled it to the dark earth. It was bent just as a bow or a curved wheel, when it is marked out by a compass, describes a circular course : in this way the stranger drew the mountain bough with his hands and bent it to the earth, doing no mortal’s deed."],[1074,1078,"He sat Pentheus down on the pine branch, and let it go upright through his hands steadily, taking care not to shake him off. The pine stood firmly upright into the sky, with my master seated on its back."],[1079,1083,"He was seen by the Maenads more than he saw them, for sitting on high he was all but apparent, and the stranger was no longer anywhere to be seen, when a voice, Dionysus as I guess, cried out from the air: Young women,"],[1084,1088,"I bring the one who has made you and me and my rites a laughing-stock. Now punish him! And as he said this a light of holy fire was placed between heaven and earth. The air became quiet and the woody glen"],[1089,1093,"kept its leaves silent, nor would you have heard the sounds of animals. But they, not having heard the sound clearly, stood upright and looked all around. He repeated his order, and when the daughters of Kadmos recognized the clear command of Bacchus,"],[1094,1098,"they rushed forth, swift as a dove, running with eager speed of feet, his mother Agave, and her sisters, and all the Bacchae. They leapt through the torrent-streaming valley and mountain cliffs, frantic with the inspiration of the god."],[1099,1103,"When they saw my master sitting in the pine, first they climbed a rock towering opposite the tree and began to hurl at him boulders violently thrown. Some aimed with pine branches and other women hurled their thyrsoi through the air"],[1104,1108,"at Pentheus, a sad target indeed. But they did not reach him, for the wretched man, caught with no way out, sat at a height too great for their eagerness. Finally like lightning they smashed oak branches and began to tear up the roots of the tree with ironless levers."],[1109,1113,"When they did not succeed in their toils, Agave said: Come, standing round in a circle, each seize a branch, Maenads, so that we may catch the beast who has climbed aloft, and so that he does not make public the secret dances of the god. They applied countless hands"],[1114,1118,"to the pine and dragged it up from the earth. Pentheus fell crashing to the ground from his lofty seat, wailing greatly: for he knew he was in terrible trouble. His mother, as priestess, began the slaughter,"],[1119,1123,"and fell upon him. He threw the headband from his head so that the wretched Agave might recognize and not kill him. Touching her cheek, he said: It is I, mother, your son, Pentheus, whom you bore in the house of Echion."],[1124,1128,"Pity me, mother, and do not kill me, your child, for my sins. But she, foaming at the mouth and twisting her eyes all about, not thinking as she ought, was possessed by Bacchus, and he did not persuade her."],[1129,1133,"Seizing his left arm at the elbow and propping her foot against the unfortunate man’s side, she tore out his shoulder, not by her own strength, but the god gave facility to her hands. Ino began to work on the other side,"],[1134,1138,"tearing his flesh, while Autonoe and the whole crowd of the Bacchae pressed on. All were making noise together, he groaning as much as he had life left in him, while they shouted in victory. One of them bore his arm, another a foot, boot and all. His ribs were stripped bare"],[1139,1143,"from their tearings. The whole band, hands bloodied, were playing a game of catch with Pentheus’ flesh. His body lies in different places, part under the rugged rocks, part in the deep foliage of the woods, not easy to be sought. His miserable head,"],[1144,1148,"which his mother happened to take in her hands, she fixed on the end of a thyrsos and carries through the midst of Kithairon like that of a savage lion, leaving her sisters among the Maenads’ dances. She is coming inside these walls, preening herself"],[1149,1153,"on the ill-fated prey, calling Bacchus her fellow hunter, her accomplice in the chase, the glorious victor—in whose service she wins a triumph of tears. And as for me, I will depart out of the way of this calamity before Agave reaches the house."],[1154,1156,"Soundness of mind and reverence for the affairs of the gods is best; and this, I think, is the wisest possession for those mortals who adopt it."],[1157,1158,"Chorus: Let us honor Bacchus with the dance, let us raise a shout for what has befallen"],[1159,1163,"Pentheus, descendant of the serpent, who assumed female attire and the wand, the beautiful thyrsos—certain death—and a bull was the leader of his calamity."],[1164,1168,"Kadmean Bacchae, you have accomplished a glorious victory, but one that brings woe and tears. It is a noble contest to cover one’s dripping hands with the blood of one’s own son."],[1169,1171,"Chorus Leader: But, for I see Pentheus’ mother Agave coming home, her eyes contorted, receive the revel of the god of joy!"],[1172,1172,"Agave: Asian Bacchae—"],[1173,1173,"Chorus: Why do you excite me, oh?"],[1174,1174,"Agave: I am bringing home from the mountain a"],[1175,1176,"freshly cut tendril to the house, blessed prey."],[1177,1177,"Chorus: I see it and will accept you as a fellow reveler."],[1178,1179,"Agave: I caught this young wild lion cub without snares,"],[1180,1180,"as you can see."],[1181,1181,"Chorus: From what desert?"],[1182,1182,"Agave: Kithairon—"],[1183,1183,"Chorus: Kithairon?"],[1184,1184,"Agave: Slew him."],[1185,1185,"Chorus: Who struck him?"],[1186,1186,"Agave: The honor is mine first."],[1187,1187,"I am called blessed Agave in the revels."],[1188,1188,"Chorus: Who else?"],[1189,1189,"Agave: Kadmos’—"],[1190,1190,"Chorus: Kadmos’ what?"],[1191,1193,"Agave: His other offspring took hold of this beast after me, after me. This is a lucky catch!"],[1194,1194,"Agave: Share in the feast then."],[1195,1195,"Chorus: What? I share in the feast, wretched woman?"],[1196,1198,"Agave: The bull is young; his cheek is just growing downy under his soft-haired crest."],[1199,1199,"Chorus: Yes, his hair looks like a wild beast’s."],[1200,1200,"Agave: Bacchus, a wise huntsman,"],[1201,1202,"wisely set the Maenads against this beast."],[1203,1203,"Chorus: Our lord is a hunter."],[1204,1204,"Agave: Do you praise me?"],[1205,1205,"Chorus: I praise you."],[1206,1206,"Agave: Soon the Kadmeans—"],[1207,1207,"Chorus: And your son Pentheus, too—"],[1208,1209,"Agave: Will praise his mother who has caught this lion-like prey."],[1210,1210,"Chorus: Extraordinary."],[1211,1211,"Agave: And extraordinarily caught."],[1212,1212,"Chorus: Are you proud?"],[1213,1215,"Agave: I am delighted, for I have performed great—yes, great—and notable deeds on this hunt."],[1216,1217,"Chorus Leader: Now show the citizens, wretched woman, the booty which you have brought in victory."],[1218,1220,"Agave: You who dwell in this fair-towered city of the Theban land, come to see this prey which we the daughters of Kadmos hunted down,"],[1221,1225,"not with thonged Thessalian javelins, or with nets, but with the fingers of our white arms. And then should huntsmen boast and use in vain the work of spear-makers? But we caught and"],[1226,1230,"tore apart the limbs of this beast with our very own hands. Where is my old father? Let him approach. And where is my son Pentheus? Let him take a ladder and raise its steps against the house so that he can fasten to the triglyphs this"],[1231,1231,"lion’s head which I have captured and brought here."],[1232,1235,"Kadmos: Follow me, carrying the miserable burden of Pentheus, follow me, slaves, before the house; exhausted from countless searches, I am bringing his body, for I discovered it in the folds of Kithairon,"],[1236,1240,"torn apart; I picked up nothing in the same place, and it was lying in the woods where discovery was difficult. For some one told me of my daughters’ bold deeds, when I had already come within the walls of the city on my return from the Bacchae with old Teiresias."],[1241,1245,"I turned back to the mountain and now bring here my child who was killed by the Maenads. For I saw Autonoe, who once bore Actaeon to Aristaeus, and Ino with her, still mad in the thicket, wretched creatures."],[1246,1248,"But some one told me that Agave was coming here with Bacchic foot, and this was correct, for I see her—no happy sight!"],[1249,1250,"Agave: Father, you may make a great boast, that you have born daughters the best by far of all"],[1251,1255,"mortals. I mean all of us, but myself especially, who have left my shuttle at the loom and gone on to greater things, to catch wild animals with my two hands. And having taken him, I carry these spoils of honor in my arms, as you see,"],[1256,1259,"so that they may hang from your house. You father, receive them in your hands. Preening yourself in my catch, call your friends to a feast. For you are blessed, blessed, now that we have performed these deeds."],[1260,1260,"Kadmos: O grief beyond measuring, one which I cannot stand to see,"],[1261,1265,"that you have performed murder with miserable hands. Having cast down a fine sacrificial victim to the gods, you invite Thebes and me to a banquet. Alas, first for your troubles, then for my own. How justly, yet too severely,"],[1266,1266,"lord Bromius the god has destroyed us, though he is a member of our own family."],[1267,1270,"Agave: How morose and sullen in its countenance is man’s old age! I hope that my son is a good hunter, taking after his mother’s ways, when he goes after wild beasts"],[1271,1274,"together with the young men of Thebes. But all he can do is fight with the gods. You must admonish him, father. Who will call him here to my sight, so that he may see how lucky I am?"],[1275,1275,"Kadmos: Alas, alas! When you realize what you have done"],[1276,1278,"you will suffer a terrible pain. But if you remain forever in the state you are in now, though hardly fortunate, you will not imagine that you are unfortunate."],[1279,1279,"Agave: But what of these matters is not right, or what is painful?"],[1280,1280,"Kadmos: First cast your eye up to this sky."],[1281,1281,"Agave: All right; why do you tell me to look at it?"],[1282,1282,"Kadmos: Is it still the same, or does it appear to have changed?"],[1283,1283,"Agave: It is brighter than before and more translucent."],[1284,1284,"Kadmos: Is your soul still quivering?"],[1285,1285,"Agave: I don’t understand your words. I have become somehow"],[1286,1286,"sobered, changing from my former state of mind."],[1287,1287,"Kadmos: Can you hear and respond clearly?"],[1288,1288,"Agave: Yes, for I forget what we said before, father."],[1289,1289,"Kadmos: To whose house did you come in marriage?"],[1290,1290,"Agave: You gave me, as they say, to Echion, the sown man."],[1291,1291,"Kadmos: What son did you bear to your husband in the house?"],[1292,1292,"Agave: Pentheus, from my union with his father."],[1293,1293,"Kadmos: Whose head do you hold in your hands?"],[1294,1294,"Agave: A lion’s, as they who hunted him down said."],[1295,1295,"Kadmos: Examine it correctly then; it takes but little effort to see."],[1296,1296,"Agave: Ah! What do I see? What is this that I carry in my hands?"],[1297,1297,"Kadmos: Look at it and learn more clearly."],[1298,1298,"Agave: I see the greatest grief, wretched that I am."],[1299,1299,"Kadmos: Does it seem to you to be like a lion?"],[1300,1300,"Agave: No, but I, wretched, hold the head of Pentheus."],[1301,1301,"Kadmos: Yes, much lamented before you recognized him."],[1302,1302,"Agave: Who killed him? How did he come into my hands?"],[1303,1303,"Kadmos: Miserable truth, how inopportunely you arrive!"],[1304,1304,"Agave: Tell me. My heart leaps at what is to come."],[1305,1305,"Kadmos: You and your sisters killed him."],[1306,1306,"Agave: Where did he die? Was it here at home, or in what place?"],[1307,1307,"Kadmos: Where formerly dogs divided Actaeon among themselves."],[1308,1308,"Agave: And why did this ill-fated man go to Kithairon?"],[1309,1309,"Kadmos: He went to mock the god and your revelry."],[1310,1310,"Agave: But in what way did we go there?"],[1311,1311,"Kadmos: You were mad, and the whole city was frantic with Bacchus."],[1312,1312,"Agave: Dionysus destroyed us—now I understand."],[1313,1313,"Kadmos: Being insulted with insolence, for you did not consider him a god."],[1314,1314,"Agave: And where is the body of my dearest child, father?"],[1315,1315,"Kadmos: I have traced it with difficulty and brought it back."],[1316,1316,"Agave: Are its joints laid properly together?"],[1317,1317,"Agave: What part did Pentheus have in my folly?"],[1318,1320,"Kadmos: He, like you, did not revere the god, who therefore joined all in one ruin, both you and this one here, and thus destroyed the house and me,"],[1321,1325,", who am bereft of my male children and see this offspring of your womb, wretched woman, most miserably and shamefully slain. He was the hope of our line—you, child, who supported the house, son of my daughter,"],[1326,1330,"an object of fear to the city; seeing you, no one wished to insult the old man, for you would have given a worthy punishment. But now I, great Kadmos, who sowed and reaped"],[1331,1335,"a most glorious crop, the Theban people, will be banished from the house without honor. Dearest of men—for though you are dead I still count you among my dearest, child—no longer will you embrace me, calling me grandfather, touching my chin with your hand, child, and"],[1336,1340,"saying: Who wrongs you, old man, who dishonors you? Who vexes and troubles your heart? Tell me, father, so that I can punish the one who does you wrong. But now I am miserable, while you are wretched, your mother is pitiful, and wretched too are your relatives."],[1341,1342,"If anyone scorns the gods, let him look to the death of this man and acknowledge them."],[1343,1344,"Chorus Leader: I grieve for you, Kadmos. Your daughter’s child has a punishment deserved indeed, but grievous to you."],[1345,1345,"Agave: Father, for you see how much my situation has changed ..."],[1346,1350,"Dionysus: . . . changing your form, you will become a dragon, and your wife, Harmonia, Ares’ daughter, whom you though mortal held in marriage, will be turned into a beast, and will receive in exchange the form of a serpent. And as the oracle of Zeus says, you will drive along with your wife a chariot of heifers, ruling over barbarians."],[1351,1355,"You will sack many cities with a force of countless numbers. And when they plunder the oracle of Apollo, they will have a miserable return, but Ares will protect you and Harmonia and will settle your life in the land of the blessed."],[1356,1359,"That is what I, Dionysus, born not from a mortal father, but from Zeus, say. And if you had known how to be wise when you did not wish to be, you would have acquired Zeus’ son as an ally, and would now be happy."],[1360,1360,"Kadmos: Dionysus, we beseech you, we have acted injustly."],[1361,1361,"Dionysus: You have learned it too late; you did not know it when you should have."],[1362,1362,"Kadmos: Now we know, but you go too far against us."],[1363,1363,"Dionysus: Yes, for I, a god by birth, was insulted by you."],[1364,1364,"Kadmos: Gods should not resemble mortals in their anger."],[1365,1365,"Dionysus: My father Zeus approved this long ago."],[1366,1366,"Agave: Alas! A miserable exile has been decreed for us, old man."],[1367,1367,"Dionysus: Why then do you delay what must necessarily be?"],[1368,1370,"Kadmos: Child, what a terrible disaster we have all come to—unhappy you, your sisters, and unhappy me. I shall reach a foreign land"],[1371,1375,"as an aged immigrant. Still it is foretold that I shall bring into Hellas a motley barbarian army. Leading their spears, I, having the fierce nature of a serpent, will bring my wife Harmonia, daughter of Ares, to the altars and tombs of Hellas."],[1376,1378,"I will neither rest from my troubles in my misery, nor will I sail over the downward flowing Acheron and be at peace."],[1379,1379,"Agave: O father, I will go into exile deprived of you."],[1380,1380,"Kadmos: Why do you embrace me with your hands, child,"],[1381,1381,"like a swan for its exhausted gray-haired parent?"],[1382,1382,"Agave: For where can I turn, banished from my father-land?"],[1383,1383,"Kadmos: I do not know, child; your father is a poor ally."],[1384,1385,"Agave: Farewell, house, farewell, city of my forefathers. In misfortune I leave you,"],[1386,1386,"a fugitive from my chamber."],[1387,1387,"Kadmos: Go now, child, to the land of Aristaeus . . ."],[1388,1388,"Agave: I grieve for you, father."],[1389,1390,"Kadmos: And I for you, child, and I weep for your sisters."],[1391,1391,"Agave: Terribly indeed has"],[1392,1393,"lord Dionysus brought this misery to your home."],[1394,1395,"Dionysus: Yes, for I suffered terrible things at your hands, with my name not honored in Thebes."],[1396,1396,"Agave: Farewell, my father."],[1397,1397,"Kadmos: Farewell, unhappy"],[1398,1398,"daughter; and yet you cannot easily fare well."],[1399,1402,"Agave: Lead me, escorts, where I may take my pitiful sisters as companions to my exile. May I go where accursed Kithairon may not see me,"],[1403,1405,"nor I see Kithairon with my eyes, nor where a memorial of a thyrsos has been dedicated; let these concern other Bacchae."],[1406,1407,"Chorus: Many are the forms of divine things, and the gods bring to pass many things unexpectedly;"],[1408,1410,"what is expected has not been accomplished, but the god has found out a means for doing things unthought of. So too has this event turned 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now said, Critobulus, are you going to refuse to enter the lists in the beauty contest with Socrates? Undoubtedly! said Socrates; for probably he notices that the procurer stands high in the favour of the judges."],[1,1,"But yet in spite of that, retorted Critobulus, I do not shun the contest. So make your plea, if you can produce any profound reason, and prove that you are more handsome than I. Only, he added, let some one bring the light close to him. The first step, then, in my suit, said Socrates, is to summon you to the preliminary hearing; be so kind as to answer my questions. And you proceed to put them."],[2,2,"Do you hold, then, that beauty is to be found only in man, or is it also in other objects? Crit. In faith, my opinion is that beauty is to be found quite as well in a horse or an ox or in any number of inanimate things. I know, at any rate, that a shield may be beautiful, or a sword, or a spear."],[3,3,"Soc. How can it be that all these things are beautiful when they are entirely dissimilar? Why, they are beautiful and fine, answered Critobulus, if they are well made for the respective functions for which we obtain them, or if they are naturally well constituted to serve our needs."],[4,4,"Soc. Do you know the reason why we need eyes? Crit. Obviously to see with. In that case, it would appear without further ado that my eyes are finer ones than yours. How so? Because, while yours see only straight ahead, mine, by bulging out as they do, see also to the sides. Crit. Do you mean to say that a crab is better equipped visually than any other creature? Soc. Absolutely; for its eyes are also better set to insure strength."],[5,5,"Crit. Well, let that pass; but whose nose is finer, yours or mine? Soc. Mine, I consider, granting that Providence made us noses to smell with. For your nostrils look down toward the ground, but mine are wide open and turned outward so that I can catch scents from all about. But how do you make a snub nose handsomer than a straight one? Soc. For the reason that it does not put a barricade between the eyes but allows them unobstructed vision of whatever they desire to see; whereas a high nose, as if in despite, has walled the eyes off one from the other."],[6,6,"As for the mouth, said Critobulus, I concede that point. For if it is created for the purpose of biting off food, you could bite off a far bigger mouthful than I could. And don’t you think that your kiss is also the more tender because you have thick lips? Soc. According to your argument, it would seem that I have a mouth more ugly even than an ass’s. But do you not reckon it a proof of my superior beauty that the River Nymphs, goddesses as they are, bear as their offspring the Seileni, who resemble me more closely than they do you?"],[7,7,"I cannot argue any longer with you, answered Critobulus; let them distribute the ballots, so that I may know without suspense what fine or punishment I must undergo. Only, he continued, let the balloting be secret, for I am afraid that the wealth you and Antisthenes possess will overmaster me."],[8,8,"So the maiden and the lad turned in the ballots secretly. While this was going on, Socrates saw to it that the light should be brought in front of Critobulus, so that the judges might not be misled, and stipulated that the prize given by the judges to crown the victor should be kisses and not ribbons."],[9,9,"When the ballots were turned out of the urn and proved to be a unanimous verdict in favour of Critobulus, Faugh! exclaimed Socrates; your money, Critobulus, does not appear to resemble Callias’s. For his makes people more honest, while yours is about the most potent to corrupt men, whether members of a jury or judges of a contest."]]},"phrases":[[57,7,22,23,"c"],[144,6,50,51,"c"]],"lex":{"0":[5821],"1":[67,8495,13430],"4":[8866,41864,42755,52603],"5":[16815,30578,31792,47321,50031],"6":[883,59349],"7":[12995,13784,54799],"8":[965,1076,36577,72707],"9":[501,1387,12885]},"quotes":{}}
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now said, Critobulus, are you going to refuse to enter the lists in the beauty contest with Socrates? Undoubtedly! said Socrates; for probably he notices that the procurer stands high in the favour of the judges."],[1,1,"But yet in spite of that, retorted Critobulus, I do not shun the contest. So make your plea, if you can produce any profound reason, and prove that you are more handsome than I. Only, he added, let some one bring the light close to him. The first step, then, in my suit, said Socrates, is to summon you to the preliminary hearing; be so kind as to answer my questions. And you proceed to put them."],[2,2,"Do you hold, then, that beauty is to be found only in man, or is it also in other objects? Crit. In faith, my opinion is that beauty is to be found quite as well in a horse or an ox or in any number of inanimate things. I know, at any rate, that a shield may be beautiful, or a sword, or a spear."],[3,3,"Soc. How can it be that all these things are beautiful when they are entirely dissimilar? Why, they are beautiful and fine, answered Critobulus, if they are well made for the respective functions for which we obtain them, or if they are naturally well constituted to serve our needs."],[4,4,"Soc. Do you know the reason why we need eyes? Crit. Obviously to see with. In that case, it would appear without further ado that my eyes are finer ones than yours. How so? Because, while yours see only straight ahead, mine, by bulging out as they do, see also to the sides. Crit. Do you mean to say that a crab is better equipped visually than any other creature? Soc. Absolutely; for its eyes are also better set to insure strength."],[5,5,"Crit. Well, let that pass; but whose nose is finer, yours or mine? Soc. Mine, I consider, granting that Providence made us noses to smell with. For your nostrils look down toward the ground, but mine are wide open and turned outward so that I can catch scents from all about. But how do you make a snub nose handsomer than a straight one? Soc. For the reason that it does not put a barricade between the eyes but allows them unobstructed vision of whatever they desire to see; whereas a high nose, as if in despite, has walled the eyes off one from the other."],[6,6,"As for the mouth, said Critobulus, I concede that point. For if it is created for the purpose of biting off food, you could bite off a far bigger mouthful than I could. And don’t you think that your kiss is also the more tender because you have thick lips? Soc. According to your argument, it would seem that I have a mouth more ugly even than an ass’s. But do you not reckon it a proof of my superior beauty that the River Nymphs, goddesses as they are, bear as their offspring the Seileni, who resemble me more closely than they do you?"],[7,7,"I cannot argue any longer with you, answered Critobulus; let them distribute the ballots, so that I may know without suspense what fine or punishment I must undergo. Only, he continued, let the balloting be secret, for I am afraid that the wealth you and Antisthenes possess will overmaster me."],[8,8,"So the maiden and the lad turned in the ballots secretly. While this was going on, Socrates saw to it that the light should be brought in front of Critobulus, so that the judges might not be misled, and stipulated that the prize given by the judges to crown the victor should be kisses and not ribbons."],[9,9,"When the ballots were turned out of the urn and proved to be a unanimous verdict in favour of Critobulus, Faugh! exclaimed Socrates; your money, Critobulus, does not appear to resemble Callias’s. For his makes people more honest, while yours is about the most potent to corrupt men, whether members of a jury or judges of a contest."]]},"phrases":[[57,7,22,23,"c"]],"lex":{"0":[5821],"1":[67,8495,13430],"4":[8866,41864,42755,52603],"5":[16815,30578,31792,47321,50031],"6":[883,59349],"7":[12995,13784,54799],"8":[965,1076,36577,72707],"9":[501,1387,12885]},"quotes":{}}
\ No newline at end of file
diff --git a/text/banquet/6.json b/text/banquet/6.json
index 0b3e957b9a5c4dac7186486cb6ced5cfe5306225..8c5e3b5ce6e538e630367025e1846431a3679c61 100644
--- a/text/banquet/6.json
+++ b/text/banquet/6.json
@@ -1 +1 @@
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this some of the company urged Critobulus to take his kisses, the need of victory; others advised him to get the consent of the young people’s legal guardian; and others indulged in other badinage. But even then Hermogenes kept silent. And Socrates, calling him by name, inquired, Hermogenes, could you define convivial unpleasantness for us? If you ask me what it actually is, he answered, I do not know; but I am willing to tell you what I think it is. Soc. Very well, tell us that."],[1,1,"Herm. My definition of convivial unpleasantness is the annoying of one’s companions at their drink. Soc. Well, do you realize that at the present moment you conform to the definition by annoying us with your taciturnity? Herm. What! while you are talking? No, but in the intervals. Why, don’t you see that a person could not insert even a hair in the interstices of your talk, much less a word?"],[2,2,"Callias, said Socrates, appealing to him, could you come to the rescue of a man hard put to it for an answer? Yes, indeed, said he: we are absolutely quiet every time the flute is played. Hermogenes retorted, Is it your wish that I should converse with you to the accompaniment of a flute, the way the actor Nicostratus used to recite tetrameter verses?"],[3,3,"In Heaven’s name, do so, Hermogenes, urged Socrates. For I believe that precisely as a song is more agreeable when accompanied on the flute, so your discourse would be embellished somewhat by the music, especially if you were to gesticulate and pose, like the flute-girl, to point your words."],[4,4,"What is the tune to be, asked Callias, when Antisthenes here gets some one at the banquet cornered in an argument? For the discomfited disputant, said Antisthenes, I think the appropriate music would be a hissing."],[5,5,"The Syracusan, seeing that with such conversation going on the banqueters were paying no attention to his show, but were enjoying one another’s company, said spitefully to Socrates, Socrates, are you the one nick-named the Thinker? Well, isn’t that preferable, he rejoined, to being called the Thoughtless? Yes, if it were not that you are supposed to be a thinker on celestial subjects."],[6,6,"Do you know, asked Socrates, anything more celestial than the gods? Syr. No; but that is not what people say you are concerned with, but rather with the most unbeneficial things. Soc. Even granting the expression, it would still be the gods that are my concern; for (1) they cause rain under the heavens and so are beneficial, and (2) they produce light, also under the heavens, and are thus again beneficial. If the pun is strained, he added, you have only yourself to blame for it, for annoying me."],[7,7,"Syr. Well, let that pass. But tell me the distance between us in flea’s feet; for people say that your geometry includes such measurements as that. At this Antisthenes said to Philip: You are clever at hitting off a person’s likeness; wouldn’t you say that our friend here resembles one with a penchant for abuse? Yes, indeed, came the answer; and I see a resemblance in him to many another kind of person, too."],[8,8,"Nevertheless, interposed Socrates, do not draw the comparison, lest you take on a similar likeness to one stooping to abuse. But suppose I am likening him to all the upright, the very elite; then I should deserve to be compared to a eulogist, rather than to a detractor. Ah, you resemble the latter right now, for you are asserting that every one is better than he."],[9,9,"Would you have me compare him to those who excel him in villainy? No, not those, either. What, to no one? No; don’t compare him to any one in any particular. But if I hold my peace, I do not understand how I am going to render services suitable to such a fine dinner. That is easily effected, said Socrates, if you will be reticent on matters that should not be talked about. Thus was quenched this bit of convivial unpleasantness."]]},"phrases":[[144,3,27,30,"c"]],"lex":{"0":[17537,50670],"1":[2477,61965],"2":[4282,4569,4587,36664],"3":[17507,72708],"4":[51560],"5":[12863,36164,59274],"6":[29597],"7":[39738,69575],"9":[1403]},"quotes":{}}
\ No newline at end of file
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this some of the company urged Critobulus to take his kisses, the need of victory; others advised him to get the consent of the young people’s legal guardian; and others indulged in other badinage. But even then Hermogenes kept silent. And Socrates, calling him by name, inquired, Hermogenes, could you define convivial unpleasantness for us? If you ask me what it actually is, he answered, I do not know; but I am willing to tell you what I think it is. Soc. Very well, tell us that."],[1,1,"Herm. My definition of convivial unpleasantness is the annoying of one’s companions at their drink. Soc. Well, do you realize that at the present moment you conform to the definition by annoying us with your taciturnity? Herm. What! while you are talking? No, but in the intervals. Why, don’t you see that a person could not insert even a hair in the interstices of your talk, much less a word?"],[2,2,"Callias, said Socrates, appealing to him, could you come to the rescue of a man hard put to it for an answer? Yes, indeed, said he: we are absolutely quiet every time the flute is played. Hermogenes retorted, Is it your wish that I should converse with you to the accompaniment of a flute, the way the actor Nicostratus used to recite tetrameter verses?"],[3,3,"In Heaven’s name, do so, Hermogenes, urged Socrates. For I believe that precisely as a song is more agreeable when accompanied on the flute, so your discourse would be embellished somewhat by the music, especially if you were to gesticulate and pose, like the flute-girl, to point your words."],[4,4,"What is the tune to be, asked Callias, when Antisthenes here gets some one at the banquet cornered in an argument? For the discomfited disputant, said Antisthenes, I think the appropriate music would be a hissing."],[5,5,"The Syracusan, seeing that with such conversation going on the banqueters were paying no attention to his show, but were enjoying one another’s company, said spitefully to Socrates, Socrates, are you the one nick-named the Thinker? Well, isn’t that preferable, he rejoined, to being called the Thoughtless? Yes, if it were not that you are supposed to be a thinker on celestial subjects."],[6,6,"Do you know, asked Socrates, anything more celestial than the gods? Syr. No; but that is not what people say you are concerned with, but rather with the most unbeneficial things. Soc. Even granting the expression, it would still be the gods that are my concern; for (1) they cause rain under the heavens and so are beneficial, and (2) they produce light, also under the heavens, and are thus again beneficial. If the pun is strained, he added, you have only yourself to blame for it, for annoying me."],[7,7,"Syr. Well, let that pass. But tell me the distance between us in flea’s feet; for people say that your geometry includes such measurements as that. At this Antisthenes said to Philip: You are clever at hitting off a person’s likeness; wouldn’t you say that our friend here resembles one with a penchant for abuse? Yes, indeed, came the answer; and I see a resemblance in him to many another kind of person, too."],[8,8,"Nevertheless, interposed Socrates, do not draw the comparison, lest you take on a similar likeness to one stooping to abuse. But suppose I am likening him to all the upright, the very elite; then I should deserve to be compared to a eulogist, rather than to a detractor. Ah, you resemble the latter right now, for you are asserting that every one is better than he."],[9,9,"Would you have me compare him to those who excel him in villainy? No, not those, either. What, to no one? No; don’t compare him to any one in any particular. But if I hold my peace, I do not understand how I am going to render services suitable to such a fine dinner. That is easily effected, said Socrates, if you will be reticent on matters that should not be talked about. Thus was quenched this bit of convivial unpleasantness."]]},"phrases":[],"lex":{"0":[17537,50670],"1":[2477,61965],"2":[4282,4569,4587,36664],"3":[17507,72708],"4":[51560],"5":[12863,36164,59274],"6":[29597],"7":[39738,69575],"9":[1403]},"quotes":{}}
\ No newline at end of file
diff --git a/text/banquet/8.json b/text/banquet/8.json
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--- a/text/banquet/8.json
+++ b/text/banquet/8.json
@@ -1 +1 @@
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the Syracusan withdrew amid applause. Socrates now opened up another new topic for discussion. Gentlemen, said he, it is to be expected of us, is it not, when in the presence of a mighty deity that is coeval with the eternal gods, yet youngest of them all in appearance, in magnitude encompassing the universe, but enthroned in the heart of man,—I mean Love,—that we should not be unmindful of him, particularly in view of the fact that we are all of his following?"],[1,1,"For I cannot name a time when I was not in love with some one, and I know that Charmides here has gained many lovers and has in some instances felt the passion himself; and Critobulus, though even yet the object of love, is already beginning to feel this passion for others."],[2,2,"Nay, Niceratus too, so I am told, is in love with his wife and finds his love reciprocated. And as for Hermogenes, who of us does not know that he is pining away with love for nobility of character, whatever that may be? Do you not observe how serious his brows are, how calm his gaze, how modest his words, how gentle his voice, how genial his demeanour? That though he enjoys the friendship of the most august gods, yet he does not disdain us mortals? Are you the only person, Antisthenes, in love with no one?"],[3,3,"No, by Heaven! replied he; I am madly in love—with you. And Socrates, banteringly, pretending to be coquettish, said: Don’t pester me just now; I am engaged in other business, as you see."],[4,4,"How transparent you are, sir procurer of your own charms, Antisthenes rejoined, in always doing something like this; at one time you refuse me audience on the pretext of your divine sign, at another time because you have some other purpose in mind."],[5,5,"In Heaven’s name, Antisthenes, implored Socrates, only refrain from beating me; any other manifestation of your bad temper I am wont to endure, and shall continue to do so, in a friendly spirit. But, he went on, let us keep your love a secret, because it is founded not on my spirit but on my physical beauty."],[6,6,"But as for you, Callias, all the city knows that you are in love with Autolycus, and so, I think, do a great many men from abroad. The reason for this is the fact that you are both sons of distinguished fathers and are yourselves in the public eye."],[7,7,"Now, I have always felt an admiration for your character, but at the present time I feel a much keener one, for I see that you are in love with a person who is not marked by dainty elegance nor wanton effeminacy, but shows to the world physical strength and stamina, virile courage and sobriety. Setting one’s heart on such traits gives an insight into the lover’s character."],[8,8,"Now, whether there is one Aphrodite or two, Heavenly and Vulgar, I do not know; for even Zeus, though considered one and the same, yet has many by-names. I do know, however, that in the case of Aphrodite there are separate altars and temples for the two, and also rituals, those of the Vulgar Aphrodite excelling in looseness, those of the Heavenly in chastity."],[9,9,"One might conjecture, also, that different types of love come from the different sources, carnal love from the Vulgar Aphrodite, and from the Heavenly spiritual love, love of friendship and of noble conduct. That is the sort of love, Callias, that seems to have you in its grip."],[10,10,"I infer this from the noble nature of the one you love and because I see that you include his father in your meetings with him. For the virtuous lover does not make any of these matters a secret from the father of his beloved."],[11,11,"Marry, quoth Hermogenes, you arouse my admiration in numerous ways, Socrates, but now more than ever, because in the very act of flattering Callias you are in fact educating him to conform to the ideal. True, he replied; and to add to his pleasure, I wish to bear testimony to him that spiritual love is far superior to carnal."],[12,12,"For we all know that there is no converse worth the mention that does not comprise affection. Now affection on the part of those who feel admiration for character is commonly termed a pleasant and willing constraint; whereas many of those who have a merely physical concupiscence reprehend and detest the ways of those they love."],[13,13,"But suppose they are satisfied on both scores; yet the bloom of youth soon passes its prime, and as this disappears, affection also inevitably fades away as fast; but the soul becomes more and more lovable the longer it progresses toward wisdom."],[14,14,"Besides, in the enjoyment of physical beauty there is a point of surfeit, so that one cannot help feeling toward his favourite the same effect that he gets toward food by gratification of the appetite. But affection for the soul, being pure, is also less liable to satiety, though it does not follow, as one might suppose, that it is also less rich in the graces of Aphrodite; on the contrary, our prayer that the goddess will bestow her grace on our words and deeds is manifestly answered."],[15,15,"Now, no further argument is necessary to show that a soul verdant with the beauty of freeborn men and with a disposition that is reverent and noble, a soul that from the very first displays its leadership among its own fellows and is kindly withal, feels an admiration and an affection for the object of its love; but I will go on to prove the reasonableness of the position that such a lover will have his affection returned."],[16,16,"First, who could feel dislike for one by whom he knew himself to be regarded as the pattern of nobleness, and, in the next place, saw that he made his favourite’s honour of more account than his own pleasure, and beside this felt assured that this affection would not be lessened under any circumstances, no matter whether he suffered some reverse or lost his comeliness through the ravages of illness?"],[17,17,"Moreover, must not those who enjoy a mutual affection unavoidably take pleasure in looking into each other’s faces, converse in amity, and trust and be trusted, and not only take thought each for the other but also take a common joy in prosperity and feel a common distress if some ill fortune befall, and live in happiness when their society is attended by sound health, but be much more constantly together if one or the other become ill, and be even more solicitous, each for the other, when absent than when present? Are not all these things marked by Aphrodite’s grace? It is by conducting themselves thus that men continue mutually to love friendship and enjoy it clear down to old age."],[18,18,"But what is there to induce a favourite to make a return of affection to a lover who bases his feeling solely on the flesh? Would it be the consideration that the lover allots to himself the joys he desires but gives the favourite only what excites the deepest contempt? Or that he conceals, as best he can, from the favourite’s relatives the ends that he is bent on attaining?"],[19,19,"As for his using entreaty rather than coercion, that is all the stronger reason for detestation. For any one who applies force merely discovers his rascality, but he who uses persuasion corrupts the soul of the one upon whom he prevails."],[20,20,"Once more, how will he who traffics in his beauty feel greater affection toward the buyer than he who puts his produce up for sale and disposes of it in the open market? For assuredly he will not be moved to affection because he is a youthful companion to one who is not youthful, or because he is handsome when the other is no longer so, or because he is untouched by passion when the other is in its sway. For a youth does not share in the pleasure of the intercourse as a woman does, but looks on, sober, at another in love’s intoxication."],[21,21,"Consequently, it need not excite any surprise if contempt for the lover is engendered in him. If one looked into the matter, also, he would descry no ill effect when people are loved for their personality, but that many shocking results have come from companionship lost to shame."],[22,22,"I will now go on to show also that the union is servile when one’s regard is for the body rather than when it is for the soul. For he who inculcates right speech and conduct would merit the honour given by Achilles to Cheiron and Phoenix; but the man who lusts only after the flesh would with good reason be treated like a mendicant; for he is always dogging the footsteps of his favourite, begging and beseeching the favour of one more kiss or some other caress."],[23,23,"Do not be surprised at my plain speaking; the wine helps to incite me, and the kind of love that ever dwells with me spurs me on to say what I think about its opposite."],[24,24,"For, to my way of thinking, the man whose attention is attracted only by his beloved’s appearance is like one who has rented a farm; his aim is not to increase its value but to gain from it as much of a harvest as he can for himself. On the other hand, the man whose goal is friendship is more like one possessing a farm of his own; at any rate he utilizes all sources to enhance his loved one’s worth."],[25,25,"Furthermore, the favourite who realizes that he who lavishes physical charms will be the lover’s sovereign will in all likelihood be loose in his general conduct; but the one who feels that he cannot keep his lover faithful without nobility of character will more probably give heed to virtue."],[26,26,"But the greatest blessing that befalls the man who yearns to render his favourite a good friend is the necessity of himself making virtue his habitual practice. For one cannot produce goodness in his companion while his own conduct is evil, nor can he himself exhibit shamelessness and incontinence and at the same time render his beloved self-controlled and reverent."],[27,27,"My heart is set on showing you, Callias, on the basis of olden tales, also, that not only humankind but also gods and demi-gods set higher value on the friendship of the spirit than on the enjoyment of the body."],[28,28,"For in all cases where Zeus became enamoured of mortal women for their beauty, though he united with them he suffered them to remain mortal; but all those persons whom he delighted in for their souls’ sake he made immortal. Among the latter are Heracles and the Sons of Zeus; and tradition includes others also."],[29,29,"And I aver that even in the case of Ganymede, it was not his person but his spiritual character that influenced Zeus to carry him up to Olympus. This is confirmed by his very name. Homer, you remember, has the words, He joys to hear; that is to say, he rejoices to hear; and in another place, harbouring shrewd devices in his heart. This, again, means harbouring wise counsels in his heart. So the name given Ganymede, compounded of the two foregoing elements, signifies not physically but mentally attractive; hence his honour among the gods."],[30,30,"Or again, Niceratus, Homer pictures us Achilles looking upon Patroclus not as the object of his passion but as a comrade, and in this spirit signally avenging his death. So we have songs telling also how Orestes, Pylades, Theseus, Peirithous, and many other illustrious demi-gods wrought glorious deeds of valour side by side, not because they shared a common bed but because of mutual admiration and respect."],[31,31,"Moreover, take the splendid feats of the present day; would not a person discover that they are all done for glory’s sake by persons willing to endure hardship and jeopardy, rather than by those who are drifting into the habit of preferring pleasure to a good name? Yet Pausanias, the lover of the poet Agathon, has said in his defence of those who wallow in lasciviousness that the most valiant army, even, would be one recruited of lovers and their favourites!"],[32,32,"For these, he said, would in his opinion be most likely to be prevented by shame from deserting one another,—a strange assertion, indeed, that persons acquiring an habitual indifference to censure and to abandoned conduct toward one another will be most likely to be deterred by shame from any infamous act."],[33,33,"But he went further and adduced as evidence in support of his position both the Thebans and the Eleans, alleging that this was their policy; he stated, in fine, that though sharing common beds they nevertheless assigned to their favourites places alongside themselves in the battle-line. But this is a false analogy; for such practices, though normal among them, with us are banned by the severest reprobation. My own view is that those who assign these posts in battle suggest thereby that they are suspicious that the objects of their love, if left by themselves, will not perform the duties of brave men."],[34,34,"In contrast to this, the Lacedaemonians, who hold that if a person so much as feels a carnal concupiscence he will never come to any good end, cause the objects of their love to be so consummately brave that even when arrayed with foreigners and even when not stationed in the same line with their lovers they just as surely feel ashamed to desert their comrades. For the goddess they worship is not Impudence but Modesty."],[35,35,"We could all come to one mind, I think, on the point I am trying to make, if we were to consider the question in this way: of two lads, the objects of the different types of love, which one would a person prefer to trust with his money, or his children, or to lay under the obligation of a favour? My own belief is that even the person whose love is founded on the loved one’s physical beauty would in all these cases rather put his trust in him whose loveliness is of the spirit."],[36,36,"In your case, Callias, I deem it meet that you should thank Heaven for inspiring you with love for Autolycus. For his ardour for glory is manifest, inasmuch as he undergoes many toils and many bodily discomforts to ensure his being proclaimed victor in the pancratium."],[37,37,"Now if he were to believe that he is going not merely to shed lustre on himself and his father but also to acquire through his manly virtue the ability to serve his friends and to exalt his country by setting up trophies of victory over its enemies, and for these reasons draw the admiring glances of all and be famous among both Greeks and barbarians, do you not suppose that he would esteem and honour highly any one whom he looked upon as the best partner in furthering these designs?"],[38,38,"If, then, you would be in his good graces, you must try to find out what sort of knowledge it was that made Themistocles able to give Greece liberty; you must try to find out what kind of knowledge it was that gave Pericles the name of being his country’s wisest counsellor; you must reflect, further, how it was that Solon by deep meditation established in his city laws of surpassing worth; you must search and find out what kind of practices it is that gives the Lacedaemonians the reputation of being pre-eminent military commanders; for you are their proxenus, and their foremost citizens are always being entertained at your house."],[39,39,"You may regard it as certain, therefore, that our city would be quick to entrust itself to your hands, if you so desire. For you possess the highest qualifications for such a trust: you are of aristocratic birth, of Erechtheus’ line, a priest serving the gods who under the leadership of Iacchus took the field against the barbarian; and in our day you outshine your predecessors in the splendour of your priestly office in the festival; and you possess a person more goodly to the eye than any other in the city and one at the same time able to withstand effort and hardship."],[40,40,"If what I say appears to you gentlemen to be too grave and earnest for a drinking party, I beg you again not to be surprised. For during practically all my life I have been at one with the commonwealth in loving men who to a nature already good add a zealous desire for virtue."],[41,41,"The rest of the company now engaged in a discussion of the views propounded by Socrates; but Autolycus kept his eyes fixed on Callias. And Callias, addressing Socrates, but looking beyond him and returning the gaze of Autolycus, said: So you intend acting the procurer, do you, Socrates, to bring me to the attention of the commonwealth, so that I may enter politics, and the state may always look upon me with favour?"],[42,42,"Assuredly, was the reply, that is, if people see that you set your heart on virtue, not in pretence, but in reality. For false reputation is soon exposed when tried by experience, whereas true manly virtue,—barring the interposition of Providence,—confers ever more and more brilliant glory when put to the test of actual deeds."]]},"phrases":[[43,37,18,19,"c"],[55,36,13,14,"c"],[142,15,22,24,"c"],[144,15,32,37,"c"],[150,16,27,31,"c"]],"lex":{"0":[1184,13304,36564,37129,41897,151029],"2":[3818,5802,8533,9232,10121,12503,15429,31382],"3":[40307],"5":[32176],"7":[2416,16283,40307,72712],"8":[13945,55926],"10":[29843],"12":[36039],"13":[5119,9821,14684,41545,46580,48944],"14":[1963,7401,10735,15349,30190,72713],"15":[1353,10438,15844,39721],"16":[938,15527,29665],"17":[5067,32979],"18":[3852,36189],"19":[11682,72714],"20":[551,6004,9188,15325,16053,43383],"21":[11062],"22":[72715],"23":[9938,48062,48122,53100],"27":[15933],"29":[320,6307,72718,72719],"30":[1633],"31":[62250],"32":[33337],"33":[8259,17288,36189],"34":[2824,10475,15903],"35":[5802,10869,12524,72721],"37":[29112,34180,41118],"38":[3046,10478,43758,72722],"39":[14832,52673,72723],"40":[15676,35645,62428],"41":[28940,65878],"42":[36095]},"quotes":{"31":[["quoted_by","the-deipnosophists",5,55]],"32":[["quoted_by","the-deipnosophists",5,55]],"33":[["quoted_by","against-leptines",1,140]],"37":[["quotes","symposium",1,187]]}}
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the Syracusan withdrew amid applause. Socrates now opened up another new topic for discussion. Gentlemen, said he, it is to be expected of us, is it not, when in the presence of a mighty deity that is coeval with the eternal gods, yet youngest of them all in appearance, in magnitude encompassing the universe, but enthroned in the heart of man,—I mean Love,—that we should not be unmindful of him, particularly in view of the fact that we are all of his following?"],[1,1,"For I cannot name a time when I was not in love with some one, and I know that Charmides here has gained many lovers and has in some instances felt the passion himself; and Critobulus, though even yet the object of love, is already beginning to feel this passion for others."],[2,2,"Nay, Niceratus too, so I am told, is in love with his wife and finds his love reciprocated. And as for Hermogenes, who of us does not know that he is pining away with love for nobility of character, whatever that may be? Do you not observe how serious his brows are, how calm his gaze, how modest his words, how gentle his voice, how genial his demeanour? That though he enjoys the friendship of the most august gods, yet he does not disdain us mortals? Are you the only person, Antisthenes, in love with no one?"],[3,3,"No, by Heaven! replied he; I am madly in love—with you. And Socrates, banteringly, pretending to be coquettish, said: Don’t pester me just now; I am engaged in other business, as you see."],[4,4,"How transparent you are, sir procurer of your own charms, Antisthenes rejoined, in always doing something like this; at one time you refuse me audience on the pretext of your divine sign, at another time because you have some other purpose in mind."],[5,5,"In Heaven’s name, Antisthenes, implored Socrates, only refrain from beating me; any other manifestation of your bad temper I am wont to endure, and shall continue to do so, in a friendly spirit. But, he went on, let us keep your love a secret, because it is founded not on my spirit but on my physical beauty."],[6,6,"But as for you, Callias, all the city knows that you are in love with Autolycus, and so, I think, do a great many men from abroad. The reason for this is the fact that you are both sons of distinguished fathers and are yourselves in the public eye."],[7,7,"Now, I have always felt an admiration for your character, but at the present time I feel a much keener one, for I see that you are in love with a person who is not marked by dainty elegance nor wanton effeminacy, but shows to the world physical strength and stamina, virile courage and sobriety. Setting one’s heart on such traits gives an insight into the lover’s character."],[8,8,"Now, whether there is one Aphrodite or two, Heavenly and Vulgar, I do not know; for even Zeus, though considered one and the same, yet has many by-names. I do know, however, that in the case of Aphrodite there are separate altars and temples for the two, and also rituals, those of the Vulgar Aphrodite excelling in looseness, those of the Heavenly in chastity."],[9,9,"One might conjecture, also, that different types of love come from the different sources, carnal love from the Vulgar Aphrodite, and from the Heavenly spiritual love, love of friendship and of noble conduct. That is the sort of love, Callias, that seems to have you in its grip."],[10,10,"I infer this from the noble nature of the one you love and because I see that you include his father in your meetings with him. For the virtuous lover does not make any of these matters a secret from the father of his beloved."],[11,11,"Marry, quoth Hermogenes, you arouse my admiration in numerous ways, Socrates, but now more than ever, because in the very act of flattering Callias you are in fact educating him to conform to the ideal. True, he replied; and to add to his pleasure, I wish to bear testimony to him that spiritual love is far superior to carnal."],[12,12,"For we all know that there is no converse worth the mention that does not comprise affection. Now affection on the part of those who feel admiration for character is commonly termed a pleasant and willing constraint; whereas many of those who have a merely physical concupiscence reprehend and detest the ways of those they love."],[13,13,"But suppose they are satisfied on both scores; yet the bloom of youth soon passes its prime, and as this disappears, affection also inevitably fades away as fast; but the soul becomes more and more lovable the longer it progresses toward wisdom."],[14,14,"Besides, in the enjoyment of physical beauty there is a point of surfeit, so that one cannot help feeling toward his favourite the same effect that he gets toward food by gratification of the appetite. But affection for the soul, being pure, is also less liable to satiety, though it does not follow, as one might suppose, that it is also less rich in the graces of Aphrodite; on the contrary, our prayer that the goddess will bestow her grace on our words and deeds is manifestly answered."],[15,15,"Now, no further argument is necessary to show that a soul verdant with the beauty of freeborn men and with a disposition that is reverent and noble, a soul that from the very first displays its leadership among its own fellows and is kindly withal, feels an admiration and an affection for the object of its love; but I will go on to prove the reasonableness of the position that such a lover will have his affection returned."],[16,16,"First, who could feel dislike for one by whom he knew himself to be regarded as the pattern of nobleness, and, in the next place, saw that he made his favourite’s honour of more account than his own pleasure, and beside this felt assured that this affection would not be lessened under any circumstances, no matter whether he suffered some reverse or lost his comeliness through the ravages of illness?"],[17,17,"Moreover, must not those who enjoy a mutual affection unavoidably take pleasure in looking into each other’s faces, converse in amity, and trust and be trusted, and not only take thought each for the other but also take a common joy in prosperity and feel a common distress if some ill fortune befall, and live in happiness when their society is attended by sound health, but be much more constantly together if one or the other become ill, and be even more solicitous, each for the other, when absent than when present? Are not all these things marked by Aphrodite’s grace? It is by conducting themselves thus that men continue mutually to love friendship and enjoy it clear down to old age."],[18,18,"But what is there to induce a favourite to make a return of affection to a lover who bases his feeling solely on the flesh? Would it be the consideration that the lover allots to himself the joys he desires but gives the favourite only what excites the deepest contempt? Or that he conceals, as best he can, from the favourite’s relatives the ends that he is bent on attaining?"],[19,19,"As for his using entreaty rather than coercion, that is all the stronger reason for detestation. For any one who applies force merely discovers his rascality, but he who uses persuasion corrupts the soul of the one upon whom he prevails."],[20,20,"Once more, how will he who traffics in his beauty feel greater affection toward the buyer than he who puts his produce up for sale and disposes of it in the open market? For assuredly he will not be moved to affection because he is a youthful companion to one who is not youthful, or because he is handsome when the other is no longer so, or because he is untouched by passion when the other is in its sway. For a youth does not share in the pleasure of the intercourse as a woman does, but looks on, sober, at another in love’s intoxication."],[21,21,"Consequently, it need not excite any surprise if contempt for the lover is engendered in him. If one looked into the matter, also, he would descry no ill effect when people are loved for their personality, but that many shocking results have come from companionship lost to shame."],[22,22,"I will now go on to show also that the union is servile when one’s regard is for the body rather than when it is for the soul. For he who inculcates right speech and conduct would merit the honour given by Achilles to Cheiron and Phoenix; but the man who lusts only after the flesh would with good reason be treated like a mendicant; for he is always dogging the footsteps of his favourite, begging and beseeching the favour of one more kiss or some other caress."],[23,23,"Do not be surprised at my plain speaking; the wine helps to incite me, and the kind of love that ever dwells with me spurs me on to say what I think about its opposite."],[24,24,"For, to my way of thinking, the man whose attention is attracted only by his beloved’s appearance is like one who has rented a farm; his aim is not to increase its value but to gain from it as much of a harvest as he can for himself. On the other hand, the man whose goal is friendship is more like one possessing a farm of his own; at any rate he utilizes all sources to enhance his loved one’s worth."],[25,25,"Furthermore, the favourite who realizes that he who lavishes physical charms will be the lover’s sovereign will in all likelihood be loose in his general conduct; but the one who feels that he cannot keep his lover faithful without nobility of character will more probably give heed to virtue."],[26,26,"But the greatest blessing that befalls the man who yearns to render his favourite a good friend is the necessity of himself making virtue his habitual practice. For one cannot produce goodness in his companion while his own conduct is evil, nor can he himself exhibit shamelessness and incontinence and at the same time render his beloved self-controlled and reverent."],[27,27,"My heart is set on showing you, Callias, on the basis of olden tales, also, that not only humankind but also gods and demi-gods set higher value on the friendship of the spirit than on the enjoyment of the body."],[28,28,"For in all cases where Zeus became enamoured of mortal women for their beauty, though he united with them he suffered them to remain mortal; but all those persons whom he delighted in for their souls’ sake he made immortal. Among the latter are Heracles and the Sons of Zeus; and tradition includes others also."],[29,29,"And I aver that even in the case of Ganymede, it was not his person but his spiritual character that influenced Zeus to carry him up to Olympus. This is confirmed by his very name. Homer, you remember, has the words, He joys to hear; that is to say, he rejoices to hear; and in another place, harbouring shrewd devices in his heart. This, again, means harbouring wise counsels in his heart. So the name given Ganymede, compounded of the two foregoing elements, signifies not physically but mentally attractive; hence his honour among the gods."],[30,30,"Or again, Niceratus, Homer pictures us Achilles looking upon Patroclus not as the object of his passion but as a comrade, and in this spirit signally avenging his death. So we have songs telling also how Orestes, Pylades, Theseus, Peirithous, and many other illustrious demi-gods wrought glorious deeds of valour side by side, not because they shared a common bed but because of mutual admiration and respect."],[31,31,"Moreover, take the splendid feats of the present day; would not a person discover that they are all done for glory’s sake by persons willing to endure hardship and jeopardy, rather than by those who are drifting into the habit of preferring pleasure to a good name? Yet Pausanias, the lover of the poet Agathon, has said in his defence of those who wallow in lasciviousness that the most valiant army, even, would be one recruited of lovers and their favourites!"],[32,32,"For these, he said, would in his opinion be most likely to be prevented by shame from deserting one another,—a strange assertion, indeed, that persons acquiring an habitual indifference to censure and to abandoned conduct toward one another will be most likely to be deterred by shame from any infamous act."],[33,33,"But he went further and adduced as evidence in support of his position both the Thebans and the Eleans, alleging that this was their policy; he stated, in fine, that though sharing common beds they nevertheless assigned to their favourites places alongside themselves in the battle-line. But this is a false analogy; for such practices, though normal among them, with us are banned by the severest reprobation. My own view is that those who assign these posts in battle suggest thereby that they are suspicious that the objects of their love, if left by themselves, will not perform the duties of brave men."],[34,34,"In contrast to this, the Lacedaemonians, who hold that if a person so much as feels a carnal concupiscence he will never come to any good end, cause the objects of their love to be so consummately brave that even when arrayed with foreigners and even when not stationed in the same line with their lovers they just as surely feel ashamed to desert their comrades. For the goddess they worship is not Impudence but Modesty."],[35,35,"We could all come to one mind, I think, on the point I am trying to make, if we were to consider the question in this way: of two lads, the objects of the different types of love, which one would a person prefer to trust with his money, or his children, or to lay under the obligation of a favour? My own belief is that even the person whose love is founded on the loved one’s physical beauty would in all these cases rather put his trust in him whose loveliness is of the spirit."],[36,36,"In your case, Callias, I deem it meet that you should thank Heaven for inspiring you with love for Autolycus. For his ardour for glory is manifest, inasmuch as he undergoes many toils and many bodily discomforts to ensure his being proclaimed victor in the pancratium."],[37,37,"Now if he were to believe that he is going not merely to shed lustre on himself and his father but also to acquire through his manly virtue the ability to serve his friends and to exalt his country by setting up trophies of victory over its enemies, and for these reasons draw the admiring glances of all and be famous among both Greeks and barbarians, do you not suppose that he would esteem and honour highly any one whom he looked upon as the best partner in furthering these designs?"],[38,38,"If, then, you would be in his good graces, you must try to find out what sort of knowledge it was that made Themistocles able to give Greece liberty; you must try to find out what kind of knowledge it was that gave Pericles the name of being his country’s wisest counsellor; you must reflect, further, how it was that Solon by deep meditation established in his city laws of surpassing worth; you must search and find out what kind of practices it is that gives the Lacedaemonians the reputation of being pre-eminent military commanders; for you are their proxenus, and their foremost citizens are always being entertained at your house."],[39,39,"You may regard it as certain, therefore, that our city would be quick to entrust itself to your hands, if you so desire. For you possess the highest qualifications for such a trust: you are of aristocratic birth, of Erechtheus’ line, a priest serving the gods who under the leadership of Iacchus took the field against the barbarian; and in our day you outshine your predecessors in the splendour of your priestly office in the festival; and you possess a person more goodly to the eye than any other in the city and one at the same time able to withstand effort and hardship."],[40,40,"If what I say appears to you gentlemen to be too grave and earnest for a drinking party, I beg you again not to be surprised. For during practically all my life I have been at one with the commonwealth in loving men who to a nature already good add a zealous desire for virtue."],[41,41,"The rest of the company now engaged in a discussion of the views propounded by Socrates; but Autolycus kept his eyes fixed on Callias. And Callias, addressing Socrates, but looking beyond him and returning the gaze of Autolycus, said: So you intend acting the procurer, do you, Socrates, to bring me to the attention of the commonwealth, so that I may enter politics, and the state may always look upon me with favour?"],[42,42,"Assuredly, was the reply, that is, if people see that you set your heart on virtue, not in pretence, but in reality. For false reputation is soon exposed when tried by experience, whereas true manly virtue,—barring the interposition of Providence,—confers ever more and more brilliant glory when put to the test of actual deeds."]]},"phrases":[[43,37,18,19,"c"],[55,36,13,14,"c"],[142,15,22,24,"c"]],"lex":{"0":[1184,13304,36564,37129,41897,151029],"2":[3818,5802,8533,9232,10121,12503,15429,31382],"3":[40307],"5":[32176],"7":[2416,16283,40307,72712],"8":[13945,55926],"10":[29843],"12":[36039],"13":[5119,9821,14684,41545,46580,48944],"14":[1963,7401,10735,15349,30190,72713],"15":[1353,10438,15844,39721],"16":[938,15527,29665],"17":[5067,32979],"18":[3852,36189],"19":[11682,72714],"20":[551,6004,9188,15325,16053,43383],"21":[11062],"22":[72715],"23":[9938,48062,48122,53100],"27":[15933],"29":[320,6307,72718,72719],"30":[1633],"31":[62250],"32":[33337],"33":[8259,17288,36189],"34":[2824,10475,15903],"35":[5802,10869,12524,72721],"37":[29112,34180,41118],"38":[3046,10478,43758,72722],"39":[14832,52673,72723],"40":[15676,35645,62428],"41":[28940,65878],"42":[36095]},"quotes":{"31":[["quoted_by","the-deipnosophists",5,55]],"32":[["quoted_by","the-deipnosophists",5,55]],"33":[["quoted_by","against-leptines",1,140]],"37":[["quotes","symposium",1,187]]}}
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@@ -1 +1 @@
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conversation ended here. Autolycus got up to go out for a walk (it being now his usual time); and his father Lycon, as he was departing to accompany him, turned back and said: So help me Hera, Socrates, you seem to me to have a truly noble character."],[1,1,"After he had withdrawn, a chair of state, first of all, was set down in the room, and then the Syracusan came in with the announcement: Gentlemen, Ariadne will now enter the chamber set apart for her and Dionysus; after that, Dionysus, a little flushed with wine drunk at a banquet of the gods, will come to join her; and then they will disport themselves together."],[2,2,"Then, to start proceedings, in came Ariadne, apparelled as a bride, and took her seat in the chair. Dionysus being still invisible, there was heard the Bacchic music played on a flute. Then it was that the assemblage was filled with admiration of the dancing master. For as soon as Ariadne heard the strain, her action was such that every one might have perceived her joy at the sound; and although she did not go to meet Dionysus, nor even rise, yet it was clear that she kept her composure with difficulty."],[3,3,"But when Dionysus caught sight of her, he came dancing toward her and in a most loving manner sat himself on her lap, and putting his arms about her gave her a kiss. Her demeanour was all modesty, and yet she returned his embrace with affection. As the banqueters beheld it, they kept clapping and crying encore!"],[4,4,"Then when Dionysus arose and gave his hand to Ariadne to rise also, there was presented the impersonation of lovers kissing and caressing each other. The onlookers viewed a Dionysus truly handsome, an Ariadne truly fair, not presenting a burlesque but offering genuine kisses with their lips; and they were all raised to a high pitch of enthusiasm as they looked on."],[5,5,"For they overheard Dionysus asking her if she loved him, and heard her vowing that she did, so earnestly that not only Dionysus but all the bystanders as well would have taken their oaths in confirmation that the youth and the maid surely felt a mutual affection. For theirs was the appearance not of actors who had been taught their poses but of persons now permitted to satisfy their long-cherished desires."],[6,6,"At last, the banqueters, seeing them in each other’s embrace and obviously leaving for the bridal couch, those who were unwedded swore that they would take to themselves wives, and those who were already married mounted horse and rode off to their wives that they might enjoy them. As for Socrates and the others who had lingered behind, they went out with Callias to join Lycon and his son in their walk. So broke up the banquet held that evening."]]},"phrases":[[150,6,28,30,"c"]],"lex":{"0":[11500,35685],"1":[7534],"2":[13660,17487,59439],"3":[123,5681,17221,59930,72724],"4":[551,13044,15868,15877,36085],"5":[12539],"6":[2297,15322,31587]},"quotes":{"0":[["quotes","laches",1,3]]}}
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conversation ended here. Autolycus got up to go out for a walk (it being now his usual time); and his father Lycon, as he was departing to accompany him, turned back and said: So help me Hera, Socrates, you seem to me to have a truly noble character."],[1,1,"After he had withdrawn, a chair of state, first of all, was set down in the room, and then the Syracusan came in with the announcement: Gentlemen, Ariadne will now enter the chamber set apart for her and Dionysus; after that, Dionysus, a little flushed with wine drunk at a banquet of the gods, will come to join her; and then they will disport themselves together."],[2,2,"Then, to start proceedings, in came Ariadne, apparelled as a bride, and took her seat in the chair. Dionysus being still invisible, there was heard the Bacchic music played on a flute. Then it was that the assemblage was filled with admiration of the dancing master. For as soon as Ariadne heard the strain, her action was such that every one might have perceived her joy at the sound; and although she did not go to meet Dionysus, nor even rise, yet it was clear that she kept her composure with difficulty."],[3,3,"But when Dionysus caught sight of her, he came dancing toward her and in a most loving manner sat himself on her lap, and putting his arms about her gave her a kiss. Her demeanour was all modesty, and yet she returned his embrace with affection. As the banqueters beheld it, they kept clapping and crying encore!"],[4,4,"Then when Dionysus arose and gave his hand to Ariadne to rise also, there was presented the impersonation of lovers kissing and caressing each other. The onlookers viewed a Dionysus truly handsome, an Ariadne truly fair, not presenting a burlesque but offering genuine kisses with their lips; and they were all raised to a high pitch of enthusiasm as they looked on."],[5,5,"For they overheard Dionysus asking her if she loved him, and heard her vowing that she did, so earnestly that not only Dionysus but all the bystanders as well would have taken their oaths in confirmation that the youth and the maid surely felt a mutual affection. For theirs was the appearance not of actors who had been taught their poses but of persons now permitted to satisfy their long-cherished desires."],[6,6,"At last, the banqueters, seeing them in each other’s embrace and obviously leaving for the bridal couch, those who were unwedded swore that they would take to themselves wives, and those who were already married mounted horse and rode off to their wives that they might enjoy them. As for Socrates and the others who had lingered behind, they went out with Callias to join Lycon and his son in their walk. So broke up the banquet held that evening."]]},"phrases":[],"lex":{"0":[11500,35685],"1":[7534],"2":[13660,17487,59439],"3":[123,5681,17221,59930,72724],"4":[551,13044,15868,15877,36085],"5":[12539],"6":[2297,15322,31587]},"quotes":{"0":[["quotes","laches",1,3]]}}
\ No newline at end of file
diff --git a/text/barnabas/10.json b/text/barnabas/10.json
index 17cc190ebee650968caddf01e6554b6aa93aab8d..758646dbd1c20666d90820a12da9151d5032060c 100644
--- a/text/barnabas/10.json
+++ b/text/barnabas/10.json
@@ -1 +1 @@
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"ταῦτα",0,[[409,124,2]]],[".",1,[]]]]],"sections":{"t1":[[0,0,"Now, in that Moses said, Ye shall not eat swine, nor an eagle, nor a hawk, nor a crow, nor any fish which has no scales on itself, he included three doctrines in his understanding."],[1,1,"Moreover he says to them in Deuteronomy, And I will make a covenant of my ordinances with this people. So then the ordinance of God is not abstinence from eating, but Moses spoke in the spirit."],[2,2,"He mentioned the swine for this reason: you shall not consort, he means, with men who are like swine, that is to say, when they have plenty they forget the Lord, but when they are in want they recognise the Lord, just as the swine when it eats does not know its master, but when it is hungry it cries out, and after receiving food is again silent."],[3,3,"Neither shalt thou eat the eagle nor the hawk nor the kite nor the crow. Thou shalt not, he means, join thyself or make thyself like to such men, as do not know how to gain their food by their labour and sweat, but plunder other people’s property in their iniquity, and lay wait for it, though they seem to walk in innocence, and look round to see whom they may plunder in their covetousness, just as these birds alone provide no food for themselves, but sit idle, and seek how they may devour the flesh of others, and become pestilent in their iniquity."],[4,4,"Thou shalt not eat, he says, the lamprey nor the polypus nor the cuttlefish. Thou shalt not, he means, consort with or become like such men who are utterly ungodly and who are already condemned to death, just as these fish alone are accursed, and float in the deep water, not swimming like the others but living on the ground at the bottom of the sea."],[5,5,"Moreover, thou shalt not eat the rabbit. For what reason? Because thou shalt not, he means, become a corruptor of the young, or become like such men; for the rabbit multiplies during every year its retirements by the way; for it has as many burrow-holes as it lives years."],[6,6,"Moreover thou shalt not eat the hyaena. Thou shalt not, he means, become an adulterer or a corruptor nor shalt thou become like such men. For what reason? Because this animal in every other year changes its nature and becomes now male now female."],[7,7,"Moreover Moses abhors the weasel rightly. Thou shalt not, he says, become such a person—such men as we hear committing lawlessness in their mouths because of uncleanliness; nor shalt thou cleave to women who are unclean and who commit lawlessness in their mouths. For this animal gives birth with its mouth."],[8,8,"Moses received three doctrines concerning food and thus spoke of them in the Spirit; but they received them as really referring to food, owing to the lust of their flesh."],[9,9,"But David received knowledge concerning the same three doctrines, and says: Blessed is the man who has not gone in the counsel of the ungodly as the fishes go in darkness in the deep waters, and has not stood in the way of sinners like those who seem to fear the Lord, but sin like the swine, and has not sat in the seat of the scorners like the birds who sit and wait for their prey. Grasp fully the doctrines concerning food."],[10,10,"Moses says again, Eat of every animal that is cloven hoofed and ruminant. What does he mean? That he who receives food knows him who feeds him, and rests on him and seems to rejoice. Well did he speak with regard to the commandment. What then does he mean? Consort with those who fear the Lord, with those who meditate in their heart on the meaning of the word which they have received, with those who speak of and observe the ordinances of the Lord, with those who know that meditation is a work of gladness, and who ruminate on the word of the Lord. But what does the cloven hoofed mean? That the righteous both walks in this world and looks forward to the holy age. See how well Moses legislated."],[11,11,"But how was it possible for them to understand or comprehend these things? But we having a righteous understanding of them announce the commandments as the Lord wished. For this cause he circumcised our hearing and our hearts that we should comprehend these things."]]},"phrases":[[144,10,76,79,"c"]],"lex":{},"quotes":{"9":[["quotes","psalms",1,0]]},"notes":{"0":["Lev. 11; Deut. 14"],"1":["Deut, 4, 1. 5"],"2":["χοίρων 8, χοίρως CG.","Lev. 11, 13-16"],"3":["Lev. 11, 10"],"4":["κολλώμενος GL, om. NC."],"5":["Lev. 11, 5"],"6":["Lev, 11. 20"],"9":["Ps 1, 1"],"10":["Lev. 11, 8; Deut. 14, 8"]}}
\ No newline at end of file
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"ταῦτα",0,[[409,124,2]]],[".",1,[]]]]],"sections":{"t1":[[0,0,"Now, in that Moses said, Ye shall not eat swine, nor an eagle, nor a hawk, nor a crow, nor any fish which has no scales on itself, he included three doctrines in his understanding."],[1,1,"Moreover he says to them in Deuteronomy, And I will make a covenant of my ordinances with this people. So then the ordinance of God is not abstinence from eating, but Moses spoke in the spirit."],[2,2,"He mentioned the swine for this reason: you shall not consort, he means, with men who are like swine, that is to say, when they have plenty they forget the Lord, but when they are in want they recognise the Lord, just as the swine when it eats does not know its master, but when it is hungry it cries out, and after receiving food is again silent."],[3,3,"Neither shalt thou eat the eagle nor the hawk nor the kite nor the crow. Thou shalt not, he means, join thyself or make thyself like to such men, as do not know how to gain their food by their labour and sweat, but plunder other people’s property in their iniquity, and lay wait for it, though they seem to walk in innocence, and look round to see whom they may plunder in their covetousness, just as these birds alone provide no food for themselves, but sit idle, and seek how they may devour the flesh of others, and become pestilent in their iniquity."],[4,4,"Thou shalt not eat, he says, the lamprey nor the polypus nor the cuttlefish. Thou shalt not, he means, consort with or become like such men who are utterly ungodly and who are already condemned to death, just as these fish alone are accursed, and float in the deep water, not swimming like the others but living on the ground at the bottom of the sea."],[5,5,"Moreover, thou shalt not eat the rabbit. For what reason? Because thou shalt not, he means, become a corruptor of the young, or become like such men; for the rabbit multiplies during every year its retirements by the way; for it has as many burrow-holes as it lives years."],[6,6,"Moreover thou shalt not eat the hyaena. Thou shalt not, he means, become an adulterer or a corruptor nor shalt thou become like such men. For what reason? Because this animal in every other year changes its nature and becomes now male now female."],[7,7,"Moreover Moses abhors the weasel rightly. Thou shalt not, he says, become such a person—such men as we hear committing lawlessness in their mouths because of uncleanliness; nor shalt thou cleave to women who are unclean and who commit lawlessness in their mouths. For this animal gives birth with its mouth."],[8,8,"Moses received three doctrines concerning food and thus spoke of them in the Spirit; but they received them as really referring to food, owing to the lust of their flesh."],[9,9,"But David received knowledge concerning the same three doctrines, and says: Blessed is the man who has not gone in the counsel of the ungodly as the fishes go in darkness in the deep waters, and has not stood in the way of sinners like those who seem to fear the Lord, but sin like the swine, and has not sat in the seat of the scorners like the birds who sit and wait for their prey. Grasp fully the doctrines concerning food."],[10,10,"Moses says again, Eat of every animal that is cloven hoofed and ruminant. What does he mean? That he who receives food knows him who feeds him, and rests on him and seems to rejoice. Well did he speak with regard to the commandment. What then does he mean? Consort with those who fear the Lord, with those who meditate in their heart on the meaning of the word which they have received, with those who speak of and observe the ordinances of the Lord, with those who know that meditation is a work of gladness, and who ruminate on the word of the Lord. But what does the cloven hoofed mean? That the righteous both walks in this world and looks forward to the holy age. See how well Moses legislated."],[11,11,"But how was it possible for them to understand or comprehend these things? But we having a righteous understanding of them announce the commandments as the Lord wished. For this cause he circumcised our hearing and our hearts that we should comprehend these things."]]},"phrases":[],"lex":{},"quotes":{"9":[["quotes","psalms",1,0]]},"notes":{"0":["Lev. 11; Deut. 14"],"1":["Deut, 4, 1. 5"],"2":["χοίρων 8, χοίρως CG.","Lev. 11, 13-16"],"3":["Lev. 11, 10"],"4":["κολλώμενος GL, om. NC."],"5":["Lev. 11, 5"],"6":["Lev, 11. 20"],"9":["Ps 1, 1"],"10":["Lev. 11, 8; Deut. 14, 8"]}}
\ No newline at end of file
diff --git a/text/barnabas/12.json b/text/barnabas/12.json
index 2f69a72394afb298ab991b6cb6a28c8dfee4026a..cfde412bcd6c22ffaeca30cb7455351a4620ea59 100644
--- a/text/barnabas/12.json
+++ b/text/barnabas/12.json
@@ -1 +1 @@
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again, he describes the cross in another Prophet, who says, And when shall all these things be accomplished? saith the Lord. When the tree shall fall and rise, and when blood shall flow from the tree. Here again you have a reference to the cross, and to him who should be crucified."],[1,1,"And he says again to Moses, when Israel was Avarred upon by strangers, and in order to remind those who were w arred upon that they wrere delivered unto death by reason of their sins—the Spirit speaks to the heart of Moses to make a representation of the cross, and of him who should suffer, because, he says, unless they put their trust in him, they shall suffer wTar for ever. Moses therefore placed one shield upon another in the midst of the fight, and standing there raised above them all kept stretching out his hands, and so Israel again began to be victorious: then, whenever he let them drop they began to perish."],[2,2,"Why? That they may know that they cannot be saved if they do not hope on him."],[3,3,"And again he says in another Prophet, I stretched out my hands the whole day to a disobedient people and one that refuses my righteous way."],[4,4,"Again Moses makes a representation of Jesus, showing that he must suffer, and shall himself give life, though they will believe that he has been put to death, by the sign given when Israel was falling (for the Lord made every serpent bite them, and they were perishing, for the fall took place in Eve through the serpent), in order to convince them that they will be delivered over to the affliction of death because of their transgression."],[5,5,"Moreover, though Moses commanded them:—You shall have neither graven nor molten image for your God, yet he makes one himself to show a type of Jesus. Moses therefore makes a graven serpent, and places it in honour and calls the people by a proclamation."],[6,6,"So they came together and besought Moses that he would offer prayer on their behalf for their healing. But Moses said to them, Whenever one of you, he said, be bitten, let him come to the serpent that is placed upon the tree, and let him hope, in faith that it though dead is able to give life, and he shall straightway be saved. And they did so. In this also you have again the glory of Jesus, for all things are in him and for him."],[7,7,"Again, why does Moses say to Jesus, the son of Naue, when he gives him, prophet as he is, this name, that the whole people should listen to him alone? Because the Father was revealing everything concerning his Son Jesus."],[8,8,"Moses therefore says to Jesus the son of Naue, after giving him this name, when he sent him to spy out the land, Take a book in thy hands and write what the Lord saith, that the Son of God shall in the last day tear up by the roots the whole house of Amalek."],[9,9,"See again Jesus, not as son of man, but as Son of God, but manifested in a type in the flesh. Since therefore they are going to say that the Christ is David’s son, David himself prophesies, fearing and understanding the error of the sinners, The Lord said to my Lord sit thou on my right hand until I make thy enemies thy footstool."],[10,10,"And again Isaiah speaks thus, The Lord said to Christ my Lord, whose right hand I held, that the nations should obey before him, and I will shatter the strength of Kings. See how David calls him Lord and does not say Son."]]},"phrases":[[64,9,5,6,"c"],[188,8,43,45,"c"],[188,9,9,11,"c"]],"lex":{},"quotes":{"3":[["quotes","romans",10,20]],"9":[["quotes","matthew",22,43],["quotes","mark",12,35],["quotes","luke",20,41],["quotes","acts",2,33],["quotes","psalms",109,0],["quotes","hebrews",1,12],["quotes","luke",20,42],["quotes","acts",2,34]],"10":[["quotes","esaias",45,0],["quotes","mark",12,36]]},"notes":{"0":["IV Eer. 4, 33; 5, 5","Exod. 17 (??)."],"1":["τῷ Μωυσῇ NC, ἐν τῷ Μωυσῇ GL in Moses i.e. in the Pentateuch shich sas spoken of as Moses."],"2":["Is. 65, (??)"],"3":["ἀπειθῆ N ἀπειθοῦντα Cg (LXX)."],"4":["Num.21,6 ff.","Dout 27. 15"],"6":["Num. 21,8. 9","Is, 17"],"8":["Exod 11, 14"],"9":["Mt. 22. 42-49","Χριστὸς υἱὸς Δαυείδ ἐστιν N, ὁ Χριστὸς υἱός ἐστιν Δαυείδ CG.","Ps. 110, 1","Is. 45, 1"],"10":["Mk. 12, 87 cf, Mt. 22, 45; Luke, 20, 44"]},"noterefs":{"9":[["matthew",22,"42"]],"10":[["matthew",22,"45"],["luke",20,"44"]]}}
\ No newline at end of file
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again, he describes the cross in another Prophet, who says, And when shall all these things be accomplished? saith the Lord. When the tree shall fall and rise, and when blood shall flow from the tree. Here again you have a reference to the cross, and to him who should be crucified."],[1,1,"And he says again to Moses, when Israel was Avarred upon by strangers, and in order to remind those who were w arred upon that they wrere delivered unto death by reason of their sins—the Spirit speaks to the heart of Moses to make a representation of the cross, and of him who should suffer, because, he says, unless they put their trust in him, they shall suffer wTar for ever. Moses therefore placed one shield upon another in the midst of the fight, and standing there raised above them all kept stretching out his hands, and so Israel again began to be victorious: then, whenever he let them drop they began to perish."],[2,2,"Why? That they may know that they cannot be saved if they do not hope on him."],[3,3,"And again he says in another Prophet, I stretched out my hands the whole day to a disobedient people and one that refuses my righteous way."],[4,4,"Again Moses makes a representation of Jesus, showing that he must suffer, and shall himself give life, though they will believe that he has been put to death, by the sign given when Israel was falling (for the Lord made every serpent bite them, and they were perishing, for the fall took place in Eve through the serpent), in order to convince them that they will be delivered over to the affliction of death because of their transgression."],[5,5,"Moreover, though Moses commanded them:—You shall have neither graven nor molten image for your God, yet he makes one himself to show a type of Jesus. Moses therefore makes a graven serpent, and places it in honour and calls the people by a proclamation."],[6,6,"So they came together and besought Moses that he would offer prayer on their behalf for their healing. But Moses said to them, Whenever one of you, he said, be bitten, let him come to the serpent that is placed upon the tree, and let him hope, in faith that it though dead is able to give life, and he shall straightway be saved. And they did so. In this also you have again the glory of Jesus, for all things are in him and for him."],[7,7,"Again, why does Moses say to Jesus, the son of Naue, when he gives him, prophet as he is, this name, that the whole people should listen to him alone? Because the Father was revealing everything concerning his Son Jesus."],[8,8,"Moses therefore says to Jesus the son of Naue, after giving him this name, when he sent him to spy out the land, Take a book in thy hands and write what the Lord saith, that the Son of God shall in the last day tear up by the roots the whole house of Amalek."],[9,9,"See again Jesus, not as son of man, but as Son of God, but manifested in a type in the flesh. Since therefore they are going to say that the Christ is David’s son, David himself prophesies, fearing and understanding the error of the sinners, The Lord said to my Lord sit thou on my right hand until I make thy enemies thy footstool."],[10,10,"And again Isaiah speaks thus, The Lord said to Christ my Lord, whose right hand I held, that the nations should obey before him, and I will shatter the strength of Kings. See how David calls him Lord and does not say Son."]]},"phrases":[[64,9,5,6,"c"],[187,8,43,45,"c"],[187,9,9,11,"c"]],"lex":{},"quotes":{"3":[["quotes","romans",10,20]],"9":[["quotes","matthew",22,43],["quotes","mark",12,35],["quotes","luke",20,41],["quotes","acts",2,33],["quotes","psalms",109,0],["quotes","hebrews",1,12],["quotes","luke",20,42],["quotes","acts",2,34]],"10":[["quotes","esaias",45,0],["quotes","mark",12,36]]},"notes":{"0":["IV Eer. 4, 33; 5, 5","Exod. 17 (??)."],"1":["τῷ Μωυσῇ NC, ἐν τῷ Μωυσῇ GL in Moses i.e. in the Pentateuch shich sas spoken of as Moses."],"2":["Is. 65, (??)"],"3":["ἀπειθῆ N ἀπειθοῦντα Cg (LXX)."],"4":["Num.21,6 ff.","Dout 27. 15"],"6":["Num. 21,8. 9","Is, 17"],"8":["Exod 11, 14"],"9":["Mt. 22. 42-49","Χριστὸς υἱὸς Δαυείδ ἐστιν N, ὁ Χριστὸς υἱός ἐστιν Δαυείδ CG.","Ps. 110, 1","Is. 45, 1"],"10":["Mk. 12, 87 cf, Mt. 22, 45; Luke, 20, 44"]},"noterefs":{"9":[["matthew",22,"42"]],"10":[["matthew",22,"45"],["luke",20,"44"]]}}
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diff --git a/text/barnabas/15.json b/text/barnabas/15.json
index 02b0b98f143a7effa784a673473b741e8b520392..5d5e589feb0280d20c89677277c4e009ca81bc3f 100644
--- a/text/barnabas/15.json
+++ b/text/barnabas/15.json
@@ -1 +1 @@
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it was written concerning the Sabbath in the ten words which he spake on Mount Sinai face to face to Moses. Sanctify also the Sabbath of the Lord with pure hands and a pure heart."],[1,1,"And in another place he says, If my sons keep the Sabbath, then will I bestow my mercy upon them."],[2,2,"He speaks of the Sabbath at the beginning of the Creation, And God made in six days the works of his hands and on the seventh day he made an end, and rested in it and sanctified it."],[3,3,"Notice, children, what is the meaning of He made an end in six days ? He means this: that the Lord will make an end of everything in six thousand years, for a day with him means a thousand years. And he himself is my witness when he says, Lo, the day of the Lord shall be as a thousand years. So then, children, in six days, that is in six thousand years, everything will be completed."],[4,4,"And he rested on the seventh day. This means, when his Son comes he will destroy the time of the wicked one, and will judge the godless, and will change the sun and the moon and the stars, and then he will truly rest on the seventh day."],[5,5,"Furthermore he says, Thou shalt sanctify it with clean hands and a pure heart. If, then, anyone has at present the power to keep holy the day which God made holy, by being pure in heart, we are altogether deceived."],[6,6,"See that we shall indeed keep it holy at that time, when we enjoy true rest, when we shall be able to do so because we have been made righteous ourselves and have received the promise, when there is no more sin, but all things have been made new by the Lord: then we shall be able to keep it holy because we ourselves have first been made holy."],[7,7,"Furthermore he says to them, Your new moons and the sabbaths I cannot away with. Do you see what he means? The present sabbaths are not acceptable to me, but that which I have made, in which I will give rest to all things and make the beginning of an eighth day, that is the beginning of another world."],[8,8,"Wherefore we also celebrate with gladness the eighth day in which Jesus also rose from the dead, and was made manifest, and ascended into Heaven."]]},"phrases":[[194,3,41,42,"c"]],"lex":{},"quotes":{"4":[["quotes","antiquities-of-the-jews",1,156],["quotes","on-the-creation-of-magistrates",1,14],["quotes","deuteronomy",4,18],["quotes","jeremias",8,1],["quotes","psalms",135,8]]},"notes":{"0":["Exod 20, 8; Deunt. 5, 12, cf. Ps. 23, 4"],"1":["Jer 17. 24. 25, cf. RL 91, 13-17"],"2":["Gen. 2. 5","Gell. 2, 2"],"3":["Ps. 90, 40; II Pet. 3, 8","Gen 2, 2"],"4":["EI. 30, 8"],"6":["Is 1, 13"]},"noterefs":{"0":[["exodus",20,"8"]],"3":[["2-peter",3,"8"]]}}
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it was written concerning the Sabbath in the ten words which he spake on Mount Sinai face to face to Moses. Sanctify also the Sabbath of the Lord with pure hands and a pure heart."],[1,1,"And in another place he says, If my sons keep the Sabbath, then will I bestow my mercy upon them."],[2,2,"He speaks of the Sabbath at the beginning of the Creation, And God made in six days the works of his hands and on the seventh day he made an end, and rested in it and sanctified it."],[3,3,"Notice, children, what is the meaning of He made an end in six days ? He means this: that the Lord will make an end of everything in six thousand years, for a day with him means a thousand years. And he himself is my witness when he says, Lo, the day of the Lord shall be as a thousand years. So then, children, in six days, that is in six thousand years, everything will be completed."],[4,4,"And he rested on the seventh day. This means, when his Son comes he will destroy the time of the wicked one, and will judge the godless, and will change the sun and the moon and the stars, and then he will truly rest on the seventh day."],[5,5,"Furthermore he says, Thou shalt sanctify it with clean hands and a pure heart. If, then, anyone has at present the power to keep holy the day which God made holy, by being pure in heart, we are altogether deceived."],[6,6,"See that we shall indeed keep it holy at that time, when we enjoy true rest, when we shall be able to do so because we have been made righteous ourselves and have received the promise, when there is no more sin, but all things have been made new by the Lord: then we shall be able to keep it holy because we ourselves have first been made holy."],[7,7,"Furthermore he says to them, Your new moons and the sabbaths I cannot away with. Do you see what he means? The present sabbaths are not acceptable to me, but that which I have made, in which I will give rest to all things and make the beginning of an eighth day, that is the beginning of another world."],[8,8,"Wherefore we also celebrate with gladness the eighth day in which Jesus also rose from the dead, and was made manifest, and ascended into Heaven."]]},"phrases":[[193,3,41,42,"c"]],"lex":{},"quotes":{"4":[["quotes","antiquities-of-the-jews",1,156],["quotes","on-the-creation-of-magistrates",1,14],["quotes","deuteronomy",4,18],["quotes","jeremias",8,1],["quotes","psalms",135,8]]},"notes":{"0":["Exod 20, 8; Deunt. 5, 12, cf. Ps. 23, 4"],"1":["Jer 17. 24. 25, cf. RL 91, 13-17"],"2":["Gen. 2. 5","Gell. 2, 2"],"3":["Ps. 90, 40; II Pet. 3, 8","Gen 2, 2"],"4":["EI. 30, 8"],"6":["Is 1, 13"]},"noterefs":{"0":[["exodus",20,"8"]],"3":[["2-peter",3,"8"]]}}
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diff --git a/text/barnabas/19.json b/text/barnabas/19.json
index a96d829a3b45cc53abb857da92882a5ddd7e4a05..2eb828a4a0c37735d35abb9910fada438577af45 100644
--- a/text/barnabas/19.json
+++ b/text/barnabas/19.json
@@ -1 +1 @@
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Way of Light is this: if any man desire to journey to the appointed place, let him be zealous in his works. Therefore the knowledge given to us of this kind that we may walk in it is as follows:—"],[1,1,"Thou shalt love thy maker, thou shalt fear thy Creator, thou shalt glorify Him who redeemed thee from death, thou shalt be simple in heart, and rich in spirit; thou shalt not join thyself to those who walk in the way of death, thou shalt hate all that is not pleasing to God, thou shalt hate all hypocrisy; thou shalt not desert the commandments of the Lord."],[2,2,"Thou shalt not exalt thyself, but shall be humble-minded in all things; thou shalt not take glory to thyself. Thou shalt form no evil plan against thy neighbour, thou shalt not let thy soul be froward."],[3,3,"Thou shalt not commit fornification, thou shalt not commit adultery, thou shalt not commit sodomy. Thou shalt not let the word of God depart from thee among the · impurity of any men. Thou shalt not respect persons in the reproving of transgression. Thou shalt be meek, thou shalt be quiet, thou shalt fear the words which thou hast heard. Thou shalt not bear malice against thy brother."],[4,4,"Thou shalt not be in two minds whether it shall be or not. Thou shalt not take the name of the Lord in vain. Thou shalt love thy neighbour more than thy own life. Thou shalt not procure abortion, thou shalt not commit infanticide. Thou shalt not withhold thy hand from thy son or from thy daughter, but shalt teach them the fear of God from their youth up."],[5,5,"Thou shalt not covet thy neighbour’s goods, thou shalt not be avaricious. Thou shalt not be joined in soul with the haughty but shalt converse with humble and righteous men. Thou shalt receive the trials that befall thee as good, knowing that nothing happens without God."],[6,6,"Thou shalt not be double-minded or talkative. Thou shalt obey thy masters as a type of God in modesty and fear; thou shalt not command in bitterness thy slave or handmaid who hope on the same God, lest they cease to fear the God who is over you both; for he came not to call men with respect of persons, but those whom the Spirit prepared."],[7,7,"Thou shalt share all things with thy neighbour and shall not say that they are thy own property; for if you are sharers in that which is incorruptible, how much more in that which is corruptible? Thou shalt not be forward to speak, for the mouth is a snare of death. So far as thou canst, thou shalt keep thy soul pure."],[8,8,"Be not one who stretches out the hands to take, and shuts them when it comes to giving. Thou shalt love as the apple of thine eye all who speak to thee the word of the Lord."],[9,9,"Thou shalt remember the day of judgment day and night, and thou shalt seek each day the society of the saints, either labouring by speech, and going out to exhort, and striving to save souls by the word, or working with thine hands for the ransom of thy sins."],[10,10,"Thou shalt not hesitate to give, and when thou givest thou shalt not grumble, but thou shalt know who is the good paymaster of the reward. Thou shalt keep the precepts which thou hast received, adding nothing and taking nothing away. Thou shalt utterly hate evil. Thou shalt give righteous judgment."],[11,11,"Thou shalt not cause quarrels, but shalt bring together and reconcile those that strive. Thou shalt confess thy sins. Thou shalt not betake thyself to prayer with an evil conscience. This is the Way of Light."]]},"phrases":[[93,3,22,23,"c"],[144,9,19,21,"c"],[189,3,13,15,"c"]],"lex":{},"quotes":{"2":[["quotes","leviticus",18,19]]},"notes":{"4":["Deut. 5, 11"],"6":["γλωσσώδης *n, δίγλωσσος CG; G also adds παγίς γὰρ θανάτου ἐστιν ἡ διγλωσσία (from Apost, Comst.) for to be double-tongued is the mare of death."],"8":["Deut. 32, 10; Ps. 17, 8, Prov. 7, 2"],"10":["Deut. 12, 32","Deut. 1, 16; Prov. 31, 9"]}}
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Way of Light is this: if any man desire to journey to the appointed place, let him be zealous in his works. Therefore the knowledge given to us of this kind that we may walk in it is as follows:—"],[1,1,"Thou shalt love thy maker, thou shalt fear thy Creator, thou shalt glorify Him who redeemed thee from death, thou shalt be simple in heart, and rich in spirit; thou shalt not join thyself to those who walk in the way of death, thou shalt hate all that is not pleasing to God, thou shalt hate all hypocrisy; thou shalt not desert the commandments of the Lord."],[2,2,"Thou shalt not exalt thyself, but shall be humble-minded in all things; thou shalt not take glory to thyself. Thou shalt form no evil plan against thy neighbour, thou shalt not let thy soul be froward."],[3,3,"Thou shalt not commit fornification, thou shalt not commit adultery, thou shalt not commit sodomy. Thou shalt not let the word of God depart from thee among the · impurity of any men. Thou shalt not respect persons in the reproving of transgression. Thou shalt be meek, thou shalt be quiet, thou shalt fear the words which thou hast heard. Thou shalt not bear malice against thy brother."],[4,4,"Thou shalt not be in two minds whether it shall be or not. Thou shalt not take the name of the Lord in vain. Thou shalt love thy neighbour more than thy own life. Thou shalt not procure abortion, thou shalt not commit infanticide. Thou shalt not withhold thy hand from thy son or from thy daughter, but shalt teach them the fear of God from their youth up."],[5,5,"Thou shalt not covet thy neighbour’s goods, thou shalt not be avaricious. Thou shalt not be joined in soul with the haughty but shalt converse with humble and righteous men. Thou shalt receive the trials that befall thee as good, knowing that nothing happens without God."],[6,6,"Thou shalt not be double-minded or talkative. Thou shalt obey thy masters as a type of God in modesty and fear; thou shalt not command in bitterness thy slave or handmaid who hope on the same God, lest they cease to fear the God who is over you both; for he came not to call men with respect of persons, but those whom the Spirit prepared."],[7,7,"Thou shalt share all things with thy neighbour and shall not say that they are thy own property; for if you are sharers in that which is incorruptible, how much more in that which is corruptible? Thou shalt not be forward to speak, for the mouth is a snare of death. So far as thou canst, thou shalt keep thy soul pure."],[8,8,"Be not one who stretches out the hands to take, and shuts them when it comes to giving. Thou shalt love as the apple of thine eye all who speak to thee the word of the Lord."],[9,9,"Thou shalt remember the day of judgment day and night, and thou shalt seek each day the society of the saints, either labouring by speech, and going out to exhort, and striving to save souls by the word, or working with thine hands for the ransom of thy sins."],[10,10,"Thou shalt not hesitate to give, and when thou givest thou shalt not grumble, but thou shalt know who is the good paymaster of the reward. Thou shalt keep the precepts which thou hast received, adding nothing and taking nothing away. Thou shalt utterly hate evil. Thou shalt give righteous judgment."],[11,11,"Thou shalt not cause quarrels, but shalt bring together and reconcile those that strive. Thou shalt confess thy sins. Thou shalt not betake thyself to prayer with an evil conscience. This is the Way of Light."]]},"phrases":[[93,3,22,23,"c"],[188,3,13,15,"c"]],"lex":{},"quotes":{"2":[["quotes","leviticus",18,19]]},"notes":{"4":["Deut. 5, 11"],"6":["γλωσσώδης *n, δίγλωσσος CG; G also adds παγίς γὰρ θανάτου ἐστιν ἡ διγλωσσία (from Apost, Comst.) for to be double-tongued is the mare of death."],"8":["Deut. 32, 10; Ps. 17, 8, Prov. 7, 2"],"10":["Deut. 12, 32","Deut. 1, 16; Prov. 31, 9"]}}
\ No newline at end of file
diff --git a/text/barnabas/21.json b/text/barnabas/21.json
index dd2365939aa81d6682fa0738ed489ac5f16e2410..2b46308525c4621def94093c9c4ba51824edb1aa 100644
--- a/text/barnabas/21.json
+++ b/text/barnabas/21.json
@@ -1 +1 @@
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is good therefore that he who has learned the ordinances of the Lord as many as have been written should walk in them. For he who does these things shall be glorified in the kingdom of God, and he who chooses the others shall perish with his works. For this reason there is a resurrection, for this reason there is a recompense."],[1,1,"I beseech those who are in high positions, if you will receive any counsel of my goodwill, have among yourselves those to whom you may do good; fail not."],[2,2,"The day is at hand when all things shall perish with the Evil one; The Lord and his reward is at hand."],[3,3,"I beseech you again and again be good lawgivers to each other, remain faithful counsellors of each other, remove from yourselves all hypocrisy."],[4,4,"Now may God, who is the Lord over all the world, give you wisdom, understanding, prudence, knowledge of his ordinances, patience."],[5,5,"And be taught of God, seeking out what the Lord requires from you, and see that ye be found faithful in the day of Judgment."],[6,6,"If there is any memory of good, meditate on these things and remember me, that my desire and my watchfulness may find some good end. I beseech you asking it of your favour."],[7,7,"While the fair vessel is with you fail not in any of them, but seek these things diligently, and fulfil every commandment; for these things are worthy."],[8,8,"Wherefore I was the more zealous to write to you of my ability, to give you gladness. May you gain salvation, children of love and peace. The Lord of glory and of all grace be with your spirit. The Epistle of Barnabas."]]},"phrases":[[187,0,22,24,"c"]],"lex":{},"quotes":{},"notes":{"2":["Is. 40, 10"],"7":["αὐτῶν GL, ἑαυτῶν NC."]}}
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is good therefore that he who has learned the ordinances of the Lord as many as have been written should walk in them. For he who does these things shall be glorified in the kingdom of God, and he who chooses the others shall perish with his works. For this reason there is a resurrection, for this reason there is a recompense."],[1,1,"I beseech those who are in high positions, if you will receive any counsel of my goodwill, have among yourselves those to whom you may do good; fail not."],[2,2,"The day is at hand when all things shall perish with the Evil one; The Lord and his reward is at hand."],[3,3,"I beseech you again and again be good lawgivers to each other, remain faithful counsellors of each other, remove from yourselves all hypocrisy."],[4,4,"Now may God, who is the Lord over all the world, give you wisdom, understanding, prudence, knowledge of his ordinances, patience."],[5,5,"And be taught of God, seeking out what the Lord requires from you, and see that ye be found faithful in the day of Judgment."],[6,6,"If there is any memory of good, meditate on these things and remember me, that my desire and my watchfulness may find some good end. I beseech you asking it of your favour."],[7,7,"While the fair vessel is with you fail not in any of them, but seek these things diligently, and fulfil every commandment; for these things are worthy."],[8,8,"Wherefore I was the more zealous to write to you of my ability, to give you gladness. May you gain salvation, children of love and peace. The Lord of glory and of all grace be with your spirit. The Epistle of Barnabas."]]},"phrases":[[186,0,22,24,"c"]],"lex":{},"quotes":{},"notes":{"2":["Is. 40, 10"],"7":["αὐτῶν GL, ἑαυτῶν NC."]}}
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diff --git a/text/barnabas/5.json b/text/barnabas/5.json
index 913feb07b8cff4a6f138ea0c8ca6b6f564109eae..939c2d0d3a544d46a25a410b45e3cca45084ab8b 100644
--- a/text/barnabas/5.json
+++ b/text/barnabas/5.json
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it was for this reason that the Lord endured to deliver up his flesh to corruption, that we should be sanctified by the remission of sin, that is, by his sprinkled blood."],[1,1,"For the scripture concerning him relates partly to Israel, partly to us, and it speaks thus: He was wounded for our transgressions and bruised for our iniquities, by his stripes we were healed. He was brought as a sheep to the slaughter, and as a lamb dumb before its shearer."],[2,2,"Therefore we ought to give great thanks to the Lord that he has given us knowledge of the past, and wisdom for the present, and that we are not without understanding for the future."],[3,3,"And the Scripture says, Not unjustly are the nets spread out for the birds. This means that a man deserves to perish who has a knowledge of the way of righteousness, but turns aside into the way of darkness."],[4,4,"Moreover, my brethren, if the Lord endured to suffer for our life, though he is the Lord of all the world, to whom God said before the foundation of the world, Let us make man in our image and likeness, how, then, did he endure to suffer at the hand of man?"],[5,5,"Learn:—The Prophets who received grace from hifn prophesied of him, and he, in order that he might destroy death, and show forth the Resurrection from the dead, because he needs must be made manifest in the flesh endured"],[6,6,"in order to fulfil the promise made to the fathers, and himself prepare for himself the new people and show while he was on earth that he himself will raise the dead and judge the risen."],[7,7,"Furthermore, while teaching Israel and doing such great signs and wonders he preached to them and loved them greatly;"],[8,8,"but when he chose out his own Apostles who were to preach his Gospel, he chose those who were iniquitous above all sin to show that he came not to call the righteous but sinners,—then he manifested himself as God’s Son."],[9,9,"For if he had not come in the flesh men could in no way have been saved by beholding him; seeing that they have not the power when they look at the sun to gaze straight at its rays, though it is destined to perish, and is the work of his hands."],[10,10,"So then the Son of God came in the flesh for this reason, that he might complete the total of the sins of those who persecuted his prophets to death."],[11,11,"For this cause he endured. For God says of the chastisement of his flesh that it is from them: When they shall smite their shepherd, then the sheep of the flock shall be destroyed."],[12,12,"And he was willing to suffer thus, for it was necessary that he should suffer on a tree, for the Prophet says of him, Spare my soul from the sword and, Nail my flesh, for the synagogues of the wicked have risen against me."],[13,13,"And again he says: Lo, I have given my back to scourges, and my cheeks to strokes, and I have set my face as a solid rock."]]},"phrases":[[65,0,14,16,"c"],[188,10,2,4,"c"],[324,4,35,37,"c"]],"lex":{},"quotes":{"1":[["quotes","acts",8,31],["quotes","esaias",53,6]],"3":[["quotes","clement-of-alexandria",3,105],["quotes","proverbs",1,15]],"13":[["quotes","esaias",50,5]]},"notes":{"0":["αἵματι τοῦ ῥαντίσματος αὐτοῦ N, ῥαντίσματι αὐτοῦ τού αἵματος CL, a natural correction of the more difficult phrase."],"1":["Is, 53, 5. 7"],"2":["Prov. 1, 17"],"4":["Gen. 1, 26"],"5":["II Tim. 1, 10","I Tim. 8, 16"],"8":["Mk. 8, 17"],"9":["οὐδ ἄν pws *n, ou)d) ἄν C, πῶς ἄν GL."],"11":["Zach. 16,6 7. of. Mt. 26, 91"],"12":["Ps. 22, 40","Ps. 110, 120;","Is. 50, 6. 7"]},"noterefs":{"5":[["2-timothy",1,"10"]],"8":[["mark",8,"17"]]}}
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it was for this reason that the Lord endured to deliver up his flesh to corruption, that we should be sanctified by the remission of sin, that is, by his sprinkled blood."],[1,1,"For the scripture concerning him relates partly to Israel, partly to us, and it speaks thus: He was wounded for our transgressions and bruised for our iniquities, by his stripes we were healed. He was brought as a sheep to the slaughter, and as a lamb dumb before its shearer."],[2,2,"Therefore we ought to give great thanks to the Lord that he has given us knowledge of the past, and wisdom for the present, and that we are not without understanding for the future."],[3,3,"And the Scripture says, Not unjustly are the nets spread out for the birds. This means that a man deserves to perish who has a knowledge of the way of righteousness, but turns aside into the way of darkness."],[4,4,"Moreover, my brethren, if the Lord endured to suffer for our life, though he is the Lord of all the world, to whom God said before the foundation of the world, Let us make man in our image and likeness, how, then, did he endure to suffer at the hand of man?"],[5,5,"Learn:—The Prophets who received grace from hifn prophesied of him, and he, in order that he might destroy death, and show forth the Resurrection from the dead, because he needs must be made manifest in the flesh endured"],[6,6,"in order to fulfil the promise made to the fathers, and himself prepare for himself the new people and show while he was on earth that he himself will raise the dead and judge the risen."],[7,7,"Furthermore, while teaching Israel and doing such great signs and wonders he preached to them and loved them greatly;"],[8,8,"but when he chose out his own Apostles who were to preach his Gospel, he chose those who were iniquitous above all sin to show that he came not to call the righteous but sinners,—then he manifested himself as God’s Son."],[9,9,"For if he had not come in the flesh men could in no way have been saved by beholding him; seeing that they have not the power when they look at the sun to gaze straight at its rays, though it is destined to perish, and is the work of his hands."],[10,10,"So then the Son of God came in the flesh for this reason, that he might complete the total of the sins of those who persecuted his prophets to death."],[11,11,"For this cause he endured. For God says of the chastisement of his flesh that it is from them: When they shall smite their shepherd, then the sheep of the flock shall be destroyed."],[12,12,"And he was willing to suffer thus, for it was necessary that he should suffer on a tree, for the Prophet says of him, Spare my soul from the sword and, Nail my flesh, for the synagogues of the wicked have risen against me."],[13,13,"And again he says: Lo, I have given my back to scourges, and my cheeks to strokes, and I have set my face as a solid rock."]]},"phrases":[[65,0,14,16,"c"],[187,10,2,4,"c"],[323,4,35,37,"c"]],"lex":{},"quotes":{"1":[["quotes","acts",8,31],["quotes","esaias",53,6]],"3":[["quotes","clement-of-alexandria",3,105],["quotes","proverbs",1,15]],"13":[["quotes","esaias",50,5]]},"notes":{"0":["αἵματι τοῦ ῥαντίσματος αὐτοῦ N, ῥαντίσματι αὐτοῦ τού αἵματος CL, a natural correction of the more difficult phrase."],"1":["Is, 53, 5. 7"],"2":["Prov. 1, 17"],"4":["Gen. 1, 26"],"5":["II Tim. 1, 10","I Tim. 8, 16"],"8":["Mk. 8, 17"],"9":["οὐδ ἄν pws *n, ou)d) ἄν C, πῶς ἄν GL."],"11":["Zach. 16,6 7. of. Mt. 26, 91"],"12":["Ps. 22, 40","Ps. 110, 120;","Is. 50, 6. 7"]},"noterefs":{"5":[["2-timothy",1,"10"]],"8":[["mark",8,"17"]]}}
\ No newline at end of file
diff --git a/text/barnabas/6.json b/text/barnabas/6.json
index 47ee13b4bad180509586919d5c93796516e79a64..b1a92cde20b86ffc935893912eccad8397d575a0 100644
--- a/text/barnabas/6.json
+++ b/text/barnabas/6.json
@@ -1 +1 @@
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therefore he made the commandment what does he say? Who is he that comes into court! with me? Let him oppose me; or, who is he that seeks justice against me? Let him draw near to the Lord’s servant."],[1,1,"Woe unto you, for ye shall all wax old as a garment and the moth shall eat you up. And again the Prophet says that he was placed as a strong stone for crushing, Lo, I will place for the foundations of Sion a precious stone, chosen out, a chief corner stone, honourable."],[2,2,"Then what does he say? And he that hopetli on it shall live for ever. Is then our hope on a stone? God forbid. But he means that the Lord placed his flesh in strength. For he says, And he placed me as a solid rock."],[3,3,"And again the Prophet says, The stone which the builders rejected, this is become the head of the corner, and again he says, This is the great and wonderful day which the Lord made."],[4,4,"I write to you more simply that you may understand: I am devoted to your love."],[5,5,"What then does the Prophet say again? The synagogue of the sinners compassed me around, they surrounded me as bees round the honeycomb and, They cast lots for my clothing."],[6,6,"Since therefore he was destined to be manifest and to suffer in the flesh his Passion was foretold. For the Prophet says concerning Israel, Woe unto their soul, for they have plotted an evil plot against themselves, saying, ‘Let us bind the Just one, for he is unprofitable to us.’"],[7,7,"What does the other Prophet, Moses, say to them? Lo, thus saith the Lord God, enter into the good land which the Lord sware that he would give to Abraham, Isaac, and Jacob, and inherit it, a land flowing with milk and honey."],[8,8,"But learn what knowledge says. Hope, it says, on that Jesus who will be manifested to you in the flesh. For man is earth which suffers, for the creation of Adam was from the face of the earth."],[9,9,"What then is the meaning of into the good land, a land flowing with milk and honey? Blessed be our Lord, brethren, who has placed in us wisdom and understanding of his secrets. For the prophet speaks a parable of the Lord: Who shall understand save he who is wise, and learned, and a lover of his Lord?"],[10,10,"Since then he made us new by the remission of sins he made us another type, that we should have the soul of children, as though he were creating us afresh."],[11,11,"For it is concerning us that the scripture says that he says to the Son, Let us make man after our image and likeness, and let them rule the beasts of the earth, and the birds of heaven, and the fishes of the sea. And the Lord said, when he saw our fair creation, Increase and multiply and fill the earth; these things were spoken to the Son."],[12,12,"Again I will show you how he speaks to us. In the last days he made a second creation; and the Lord says, See, I make the last things as the first. To this then the Prophet referred when he proclaimed, Enter into a land flowing with milk and honey, and rule over it."],[13,13,"See then, we have been created afresh, as he says again in another Prophet, See, saith the Lord, I will take out from them (that is those whom the Spirit of the Lord foresaw) the hearts of stone and I will put in hearts of flesh. Because he himself was going to be manifest in the. flesh and to dwell among us."],[14,14,"For, my brethren, the habitation of our hearts is a shrine holy to the Lord."],[15,15,"For the Lord says again, And wherewith shall I appear before the Lord my God and be glorified? He says, I will confess to thee in the assembly of my brethren, and will sing to thee in the midst of the assembly of saints. We then are they whom he brought into the good land."],[16,16,"What then is the milk and the honey? Because a child is first nourished with honey, and afterwards with milk. Thus therefore we also, being nourished on the faith of the promise and by the word, shall live and possess the earth."],[17,17,"And we have said above, And let them increase and multiply and rule over the fishes. Who then is it who is now able to rule over beasts or fishes or the birds of heaven? For we ought to understand that to rule implies authority, so that one may give commandments and have domination."],[18,18,"If then this does not happen at present he has told us the time when it will;—when we ourselves also have been made perfect as heirs of the covenant of the Lord."]]},"phrases":[[65,10,6,8,"c"],[96,7,33,41,"c"],[96,9,6,14,"c"],[96,12,37,41,"c"],[97,7,10,12,"c"],[144,16,26,28,"c"],[324,11,15,17,"c"],[329,7,39,41,"c"],[329,9,12,14,"c"],[329,12,39,41,"c"]],"lex":{},"quotes":{"0":[["quotes","esaias",50,7]],"1":[["quotes","esaias",50,8],["quotes","esaias",28,15],["quoted_by","generalis-elementaria-introductio",4,13],["quoted_by","demonstratio-evangelica",1,204]],"3":[["quotes","matthew",21,41],["quotes","mark",12,9],["quotes","luke",20,16],["quotes","psalms",117,21],["quotes","1-peter",2,6]],"5":[["quotes","psalms",117,11],["quotes","john",19,23],["quotes","psalms",21,18]],"6":[["quotes","esaias",3,8],["quotes","esaias",3,9],["quotes","wisdom-of-solomon",2,11]],"8":[["quotes","clement-of-alexandria",5,62]],"11":[["quotes","genesis",1,25],["quotes","genesis",1,27],["quotes","genesis",7,22],["quotes","osee",2,19],["quotes","genesis",9,0],["quotes","genesis",9,6]]},"notes":{"0":["Is. 50, 8, 9"],"1":["Is. 28, 16, of, Rom. 9, 53;","I Pet. 2, 6"],"2":["Is 38, 16","ὃς ἐλπίσει e)p) αὐτόν G, d πιστεύων εἰς αὐτόν NCL, probably osing to the influence of the LXX. ἐλπίσει is conered by the follosing ἐλπίς.","Is. 50, 7","Ps. 117, 22. 24"],"4":["Ps. 22, 19; I 18, 12"],"5":["Ps. 21, 19"],"6":["Is. 3. 9, 10, of. Wisd. 2, 12"],"7":["Erod. 33 1. 3;","Lv. 20, 24"],"8":["φησίν NC CL Clem. Alex. om. R G.","Exod. 33, 1. 3"],"9":["Eph. 2. 10; 4, 22-24"],"11":["Gen. 1, 26","Gen. 1, 28"],"12":["λέγει CL(g), λέγει κύριος","Cf. Mt. 19, 30; 20, 16","Exod. 33, 6"],"13":["Ezck. 11, 19; 86, 26"],"14":["Ps. 44, 4"],"15":["Ps. 22, 23"],"17":["προειρήκαμεν N, προείρπηε CG, L omits the shole senlence.","Gen. 1, 26, 28"]},"noterefs":{"1":[["1-peter",2,"6"]],"9":[["ephesians",2,"10"]],"12":[["matthew",19,"30"],["exodus",33,"6"]]}}
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therefore he made the commandment what does he say? Who is he that comes into court! with me? Let him oppose me; or, who is he that seeks justice against me? Let him draw near to the Lord’s servant."],[1,1,"Woe unto you, for ye shall all wax old as a garment and the moth shall eat you up. And again the Prophet says that he was placed as a strong stone for crushing, Lo, I will place for the foundations of Sion a precious stone, chosen out, a chief corner stone, honourable."],[2,2,"Then what does he say? And he that hopetli on it shall live for ever. Is then our hope on a stone? God forbid. But he means that the Lord placed his flesh in strength. For he says, And he placed me as a solid rock."],[3,3,"And again the Prophet says, The stone which the builders rejected, this is become the head of the corner, and again he says, This is the great and wonderful day which the Lord made."],[4,4,"I write to you more simply that you may understand: I am devoted to your love."],[5,5,"What then does the Prophet say again? The synagogue of the sinners compassed me around, they surrounded me as bees round the honeycomb and, They cast lots for my clothing."],[6,6,"Since therefore he was destined to be manifest and to suffer in the flesh his Passion was foretold. For the Prophet says concerning Israel, Woe unto their soul, for they have plotted an evil plot against themselves, saying, ‘Let us bind the Just one, for he is unprofitable to us.’"],[7,7,"What does the other Prophet, Moses, say to them? Lo, thus saith the Lord God, enter into the good land which the Lord sware that he would give to Abraham, Isaac, and Jacob, and inherit it, a land flowing with milk and honey."],[8,8,"But learn what knowledge says. Hope, it says, on that Jesus who will be manifested to you in the flesh. For man is earth which suffers, for the creation of Adam was from the face of the earth."],[9,9,"What then is the meaning of into the good land, a land flowing with milk and honey? Blessed be our Lord, brethren, who has placed in us wisdom and understanding of his secrets. For the prophet speaks a parable of the Lord: Who shall understand save he who is wise, and learned, and a lover of his Lord?"],[10,10,"Since then he made us new by the remission of sins he made us another type, that we should have the soul of children, as though he were creating us afresh."],[11,11,"For it is concerning us that the scripture says that he says to the Son, Let us make man after our image and likeness, and let them rule the beasts of the earth, and the birds of heaven, and the fishes of the sea. And the Lord said, when he saw our fair creation, Increase and multiply and fill the earth; these things were spoken to the Son."],[12,12,"Again I will show you how he speaks to us. In the last days he made a second creation; and the Lord says, See, I make the last things as the first. To this then the Prophet referred when he proclaimed, Enter into a land flowing with milk and honey, and rule over it."],[13,13,"See then, we have been created afresh, as he says again in another Prophet, See, saith the Lord, I will take out from them (that is those whom the Spirit of the Lord foresaw) the hearts of stone and I will put in hearts of flesh. Because he himself was going to be manifest in the. flesh and to dwell among us."],[14,14,"For, my brethren, the habitation of our hearts is a shrine holy to the Lord."],[15,15,"For the Lord says again, And wherewith shall I appear before the Lord my God and be glorified? He says, I will confess to thee in the assembly of my brethren, and will sing to thee in the midst of the assembly of saints. We then are they whom he brought into the good land."],[16,16,"What then is the milk and the honey? Because a child is first nourished with honey, and afterwards with milk. Thus therefore we also, being nourished on the faith of the promise and by the word, shall live and possess the earth."],[17,17,"And we have said above, And let them increase and multiply and rule over the fishes. Who then is it who is now able to rule over beasts or fishes or the birds of heaven? For we ought to understand that to rule implies authority, so that one may give commandments and have domination."],[18,18,"If then this does not happen at present he has told us the time when it will;—when we ourselves also have been made perfect as heirs of the covenant of the Lord."]]},"phrases":[[65,10,6,8,"c"],[96,7,33,41,"c"],[96,9,6,14,"c"],[96,12,37,41,"c"],[97,7,10,12,"c"],[323,11,15,17,"c"],[328,7,39,41,"c"],[328,9,12,14,"c"],[328,12,39,41,"c"]],"lex":{},"quotes":{"0":[["quotes","esaias",50,7]],"1":[["quotes","esaias",50,8],["quotes","esaias",28,15],["quoted_by","generalis-elementaria-introductio",4,13],["quoted_by","demonstratio-evangelica",1,204]],"3":[["quotes","matthew",21,41],["quotes","mark",12,9],["quotes","luke",20,16],["quotes","psalms",117,21],["quotes","1-peter",2,6]],"5":[["quotes","psalms",117,11],["quotes","john",19,23],["quotes","psalms",21,18]],"6":[["quotes","esaias",3,8],["quotes","esaias",3,9],["quotes","wisdom-of-solomon",2,11]],"8":[["quotes","clement-of-alexandria",5,62]],"11":[["quotes","genesis",1,25],["quotes","genesis",1,27],["quotes","genesis",7,22],["quotes","osee",2,19],["quotes","genesis",9,0],["quotes","genesis",9,6]]},"notes":{"0":["Is. 50, 8, 9"],"1":["Is. 28, 16, of, Rom. 9, 53;","I Pet. 2, 6"],"2":["Is 38, 16","ὃς ἐλπίσει e)p) αὐτόν G, d πιστεύων εἰς αὐτόν NCL, probably osing to the influence of the LXX. ἐλπίσει is conered by the follosing ἐλπίς.","Is. 50, 7","Ps. 117, 22. 24"],"4":["Ps. 22, 19; I 18, 12"],"5":["Ps. 21, 19"],"6":["Is. 3. 9, 10, of. Wisd. 2, 12"],"7":["Erod. 33 1. 3;","Lv. 20, 24"],"8":["φησίν NC CL Clem. Alex. om. R G.","Exod. 33, 1. 3"],"9":["Eph. 2. 10; 4, 22-24"],"11":["Gen. 1, 26","Gen. 1, 28"],"12":["λέγει CL(g), λέγει κύριος","Cf. Mt. 19, 30; 20, 16","Exod. 33, 6"],"13":["Ezck. 11, 19; 86, 26"],"14":["Ps. 44, 4"],"15":["Ps. 22, 23"],"17":["προειρήκαμεν N, προείρπηε CG, L omits the shole senlence.","Gen. 1, 26, 28"]},"noterefs":{"1":[["1-peter",2,"6"]],"9":[["ephesians",2,"10"]],"12":[["matthew",19,"30"],["exodus",33,"6"]]}}
\ No newline at end of file
diff --git a/text/barnabas/7.json b/text/barnabas/7.json
index 4369014ec22e0e7e89292b02ac6a8b27a2dfc909..3871a4358d2249db25caae2aee77b87e9c3b2a75 100644
--- a/text/barnabas/7.json
+++ b/text/barnabas/7.json
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therefore, children of gladness, that the good Lord made all things plain beforehand to us, that we should know him to whom we ought to give thanks and praise for everything."],[1,1,"If then the Son of God, though he was the Lord and was destined to judge the living and the dead suffered in order that his wounding might make us alive, let us believe tliat the Son of God could not suffer except for our sakes."],[2,2,"But moreover when he was crucified he was given to drink vinegar and gall. Listen how the priests of the Temple foretold this. The commandment was written, Whosoever does not keep the fast shall die the death, and the Lord commanded this because he himself was going to offer the vessel of the spirit as a sacrifice for our sins, in order that the type established in Isaac, who was offered upon the altar, might be fulfilled."],[3,3,"What then does he say in the Prophet? And let them eat of the goat which is offered in the fast for all their sins. Attend carefully,—and let all the priests alone eat the entrails unwashed with vinegar."],[4,4,"Why? Because you are going to give to me gall and vinegar to drink when I am on the point of offering my flesh for my new people, therefore you alone shall eat, while the people fast and mourn in sackcloth and ashes. To show that he must suffer for them."],[5,5,"Note what was commanded: Take two goats, goodly and alike, and offer them, and let the priest take the one as a burnt offering for sins."],[6,6,"But what are they to do with the other? The other, he says, is accursed. Notice how the type of Jesus is manifested:"],[7,7,"And do ye all spit on it, and goad it, and bind the scarlet wool about its head, and so let it be cast into the desert. And when it is so done, he who takes the goat into the wilderness drives it forth, and takes away the wool, and puts it upon a shrub which is called Rachel, of which we are accustomed to eat the shoots when we find them in the country: thus of Rachel alone is the fruit sweet."],[8,8,"What does this mean? Listen: the first goat is for the altar, but the other is accursed, and note that the one that is accursed is crowned, because then they will see him on that day with the long scarlet robe down to the feet on his body, and they will say, Is not this he whom we once crucified and rejected and pierced and spat upon? Of a truth it was he who then said that he was the Son of God."],[9,9,"But how is he like to the goat? For this reason: the goats shall be alike, beautiful, and a pair, in order that when they see him come at that time they may be astonished at the likeness of the goat. See then the type of Jesus destined to suffer."],[10,10,"But why is it that they put the wool in the middle of the thorns? It is a type of Jesus placed in the Church, because whoever wishes to take away the scarlet wool must suffer much because the thorns are terrible and he can gain it only through pain. Thus he says, those who will see me, and attain to my kingdom must lay hold of me through pain and suffering."]]},"phrases":[[125,7,44,45,"c"],[188,1,3,5,"c"],[188,1,29,31,"c"]],"lex":{},"quotes":{},"notes":{"0":["II Tim. 4, 1 (I. Pet. 4, 5)"],"1":["Mt. 27, 34, 48"],"2":["Lev. 23, 22"],"4":["Mt. 27, 84. 48"],"5":["Lev. 16, 7, 9"],"6":["Lev. 16, 3. 10","ποιήσωσιν N, ποιήσουσιν CG."],"7":["ῥαχήλ N, ῥαχίλ G, ῥαχή C.","ῥαχοῦς NG, ῥαχῆς C. τῆς ῥαχοῦς can acarcely be right, but in face of the evidence can hardly be rejected."],"8":["Lev. 18, 8","Rev. 1, 7. 13","ἐξουθενήσαμεν e)mptu/santes(??)"],"9":["Lev. 16. 7"]},"noterefs":{"0":[["2-timothy",4,"1"],["1-peter",4,"5"]]}}
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therefore, children of gladness, that the good Lord made all things plain beforehand to us, that we should know him to whom we ought to give thanks and praise for everything."],[1,1,"If then the Son of God, though he was the Lord and was destined to judge the living and the dead suffered in order that his wounding might make us alive, let us believe tliat the Son of God could not suffer except for our sakes."],[2,2,"But moreover when he was crucified he was given to drink vinegar and gall. Listen how the priests of the Temple foretold this. The commandment was written, Whosoever does not keep the fast shall die the death, and the Lord commanded this because he himself was going to offer the vessel of the spirit as a sacrifice for our sins, in order that the type established in Isaac, who was offered upon the altar, might be fulfilled."],[3,3,"What then does he say in the Prophet? And let them eat of the goat which is offered in the fast for all their sins. Attend carefully,—and let all the priests alone eat the entrails unwashed with vinegar."],[4,4,"Why? Because you are going to give to me gall and vinegar to drink when I am on the point of offering my flesh for my new people, therefore you alone shall eat, while the people fast and mourn in sackcloth and ashes. To show that he must suffer for them."],[5,5,"Note what was commanded: Take two goats, goodly and alike, and offer them, and let the priest take the one as a burnt offering for sins."],[6,6,"But what are they to do with the other? The other, he says, is accursed. Notice how the type of Jesus is manifested:"],[7,7,"And do ye all spit on it, and goad it, and bind the scarlet wool about its head, and so let it be cast into the desert. And when it is so done, he who takes the goat into the wilderness drives it forth, and takes away the wool, and puts it upon a shrub which is called Rachel, of which we are accustomed to eat the shoots when we find them in the country: thus of Rachel alone is the fruit sweet."],[8,8,"What does this mean? Listen: the first goat is for the altar, but the other is accursed, and note that the one that is accursed is crowned, because then they will see him on that day with the long scarlet robe down to the feet on his body, and they will say, Is not this he whom we once crucified and rejected and pierced and spat upon? Of a truth it was he who then said that he was the Son of God."],[9,9,"But how is he like to the goat? For this reason: the goats shall be alike, beautiful, and a pair, in order that when they see him come at that time they may be astonished at the likeness of the goat. See then the type of Jesus destined to suffer."],[10,10,"But why is it that they put the wool in the middle of the thorns? It is a type of Jesus placed in the Church, because whoever wishes to take away the scarlet wool must suffer much because the thorns are terrible and he can gain it only through pain. Thus he says, those who will see me, and attain to my kingdom must lay hold of me through pain and suffering."]]},"phrases":[[125,7,44,45,"c"],[187,1,3,5,"c"],[187,1,29,31,"c"]],"lex":{},"quotes":{},"notes":{"0":["II Tim. 4, 1 (I. Pet. 4, 5)"],"1":["Mt. 27, 34, 48"],"2":["Lev. 23, 22"],"4":["Mt. 27, 84. 48"],"5":["Lev. 16, 7, 9"],"6":["Lev. 16, 3. 10","ποιήσωσιν N, ποιήσουσιν CG."],"7":["ῥαχήλ N, ῥαχίλ G, ῥαχή C.","ῥαχοῦς NG, ῥαχῆς C. τῆς ῥαχοῦς can acarcely be right, but in face of the evidence can hardly be rejected."],"8":["Lev. 18, 8","Rev. 1, 7. 13","ἐξουθενήσαμεν e)mptu/santes(??)"],"9":["Lev. 16. 7"]},"noterefs":{"0":[["2-timothy",4,"1"],["1-peter",4,"5"]]}}
\ No newline at end of file
diff --git a/text/barnabas/9.json b/text/barnabas/9.json
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--- a/text/barnabas/9.json
+++ b/text/barnabas/9.json
@@ -1 +1 @@
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he speaks again concerning the ears, how he circumcised our hearts; for the Lord says in the Prophet: In the hearing of the ear they obey me. And again he says, They who are afar off shall hear clearly, they shall know the things that I have done, and Circumcise your hearts, saith the Lord."],[1,1,"And again he says, Hear, O Israel, thus saith the Lord thy God, and again the Spirit of the Lord prophesies, Who is he that will live for ever? Let him hear the voice of my servant."],[2,2,"And again he says, Hear, O heaven, and give ear, O earth, for the Lord hath spoken these things for a testimony. And again he says, Hear the word of the Lord, ye rulers of this people. And again he says, Hear, O children, a voice of one crying in the wilderness. So then he circumcised our hearing in order that we should hear the word and believe."],[3,3,"But moreover the circumcision in which they trusted has been abolished. For he declared that circumcision was not of the flesh, but they erred because an evil angel was misleading them."],[4,4,"He says to them, Thus saith the Lord your God (here I find a commandment), Sow not among thorns, be circumcised to your Lord. And what does he say? Circumcise the hardness of your heart, and stiffen not your neck. Take it again: Behold, saith the Lord, all the heathen are uncircumcised in the foreskin, but this people is uncircumcised in heart."],[5,5,"But you will say, surely the people has received circumcision as a seal? Yes, but every Syrian and Arab and all priests of the idols have been circumcised; are then these also within their covenant?—indeed even the Egyptians belong to the circumcision."],[6,6,"Learn fully then, children of love, concerning all things, for Abraham, who first circumcised, did so looking forward in the spirit to Jesus, and had received the doctrines of three letters."],[7,7,"For it says, And Abraham circumcised from his household eighteen men and three hundred. What then was the knowledge that was given to him? Notice that he first mentions the eighteen, and after a pause the three hundred. The eighteen is Ι (= ten) and Η ( = 8)—you have Jesus—and because the cross was destined to have grace in the Τ he says and three hundred. So he indicates Jesus in the two letters and the cross in the other."],[8,8,"He knows this who placed the gift of his teaching in our hearts. No one has heard a more excellent lesson from me, but I know that you are worthy."]]},"phrases":[[97,1,7,9,"c"],[97,4,4,6,"c"],[144,2,18,23,"c"]],"lex":{},"quotes":{"0":[["quotes","esaias",33,12]],"2":[["quotes","esaias",1,1]],"4":[["quotes","deuteronomy",10,15]]},"notes":{"0":["Ps. 18, 44","Is33, 13","Jer. 4, 4"],"1":["Jer. 7, 2. 6","Ps. 39(94), 13;Exod, 15, 26","καὶ πάλιν... προφητεύει GL, om. NC."],"2":["Is. 1, (??)","Is. 1. 10","Is. 40, 3"],"3":["Jer. 4, 3. 4"],"4":["Dent. 10, 16","Jer, (??), 25. 26"],"7":["Gen. 17, 25, 27; 14, 14"]}}
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he speaks again concerning the ears, how he circumcised our hearts; for the Lord says in the Prophet: In the hearing of the ear they obey me. And again he says, They who are afar off shall hear clearly, they shall know the things that I have done, and Circumcise your hearts, saith the Lord."],[1,1,"And again he says, Hear, O Israel, thus saith the Lord thy God, and again the Spirit of the Lord prophesies, Who is he that will live for ever? Let him hear the voice of my servant."],[2,2,"And again he says, Hear, O heaven, and give ear, O earth, for the Lord hath spoken these things for a testimony. And again he says, Hear the word of the Lord, ye rulers of this people. And again he says, Hear, O children, a voice of one crying in the wilderness. So then he circumcised our hearing in order that we should hear the word and believe."],[3,3,"But moreover the circumcision in which they trusted has been abolished. For he declared that circumcision was not of the flesh, but they erred because an evil angel was misleading them."],[4,4,"He says to them, Thus saith the Lord your God (here I find a commandment), Sow not among thorns, be circumcised to your Lord. And what does he say? Circumcise the hardness of your heart, and stiffen not your neck. Take it again: Behold, saith the Lord, all the heathen are uncircumcised in the foreskin, but this people is uncircumcised in heart."],[5,5,"But you will say, surely the people has received circumcision as a seal? Yes, but every Syrian and Arab and all priests of the idols have been circumcised; are then these also within their covenant?—indeed even the Egyptians belong to the circumcision."],[6,6,"Learn fully then, children of love, concerning all things, for Abraham, who first circumcised, did so looking forward in the spirit to Jesus, and had received the doctrines of three letters."],[7,7,"For it says, And Abraham circumcised from his household eighteen men and three hundred. What then was the knowledge that was given to him? Notice that he first mentions the eighteen, and after a pause the three hundred. The eighteen is Ι (= ten) and Η ( = 8)—you have Jesus—and because the cross was destined to have grace in the Τ he says and three hundred. So he indicates Jesus in the two letters and the cross in the other."],[8,8,"He knows this who placed the gift of his teaching in our hearts. No one has heard a more excellent lesson from me, but I know that you are worthy."]]},"phrases":[[97,1,7,9,"c"],[97,4,4,6,"c"]],"lex":{},"quotes":{"0":[["quotes","esaias",33,12]],"2":[["quotes","esaias",1,1]],"4":[["quotes","deuteronomy",10,15]]},"notes":{"0":["Ps. 18, 44","Is33, 13","Jer. 4, 4"],"1":["Jer. 7, 2. 6","Ps. 39(94), 13;Exod, 15, 26","καὶ πάλιν... προφητεύει GL, om. NC."],"2":["Is. 1, (??)","Is. 1. 10","Is. 40, 3"],"3":["Jer. 4, 3. 4"],"4":["Dent. 10, 16","Jer, (??), 25. 26"],"7":["Gen. 17, 25, 27; 14, 14"]}}
\ No newline at end of file
diff --git a/text/baruch/1.json b/text/baruch/1.json
index 42d6c81ac8576d8e4d9649e62ea0e881bb730efa..89a256e307e634589eca24c9c9a563ab28c1585d 100644
--- a/text/baruch/1.json
+++ b/text/baruch/1.json
@@ -1 +1 @@
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these are the words of the book, which Baruch the son of Nerias, the son of Maasias, the son of Sedecias, the son of Asadias, the son of Chelcias, wrote in Babylon,"],[1,1,"in the fifth year, and in the seventh day of the month, what time as the Chaldeans took Jerusalem, and burnt it with fire."],[2,2,"And Baruch did read the words of this book in the hearing of Jechonias the son of Joachim king of Juda, and in the ears of all the people that came to hear the book,"],[3,3,"and in the hearing of the nobles, and of the king's sons, and in the hearing of the elders, and of all the people, from the lowest unto the highest, even of all them that dwelt at Babylon by the river Sud."],[4,4,"Whereupon they wept, fasted, and prayed before the Lord."],[5,5,"They made also a collection of money according to every man's power:"],[6,6,"and they sent it to Jerusalem unto Joachim the high priest, the son of Chelcias, son of Salom, and to the priests, and to all the people which were found with him at Jerusalem,"],[7,7,"at the same time when he received the vessels of the house of the Lord, that were carried out of the temple, to return them into the land of Juda, the tenth day of the month Sivan, namely, silver vessels, which Sedecias the son of Josias king of Juda had made,"],[8,8,"after that Nabuchodonosor king of Babylon had carried away Jechonias, and the princes, and the captives, and the mighty men, and the people of the land, from Jerusalem, and brought them unto Babylon."],[9,9,"And they said, Behold, we have sent you money to buy you burnt offerings, and sin offerings, and incense, and prepare ye manna, and offer upon the altar of the Lord our God;"],[10,10,"and pray for the life of Nabuchodonosor king of Babylon, and for the life of Balthasar his son, that their days may be upon earth as the days of heaven:"],[11,11,"and the Lord will give us strength, and lighten our eyes, and we shall live under the shadow of Nabuchodonosor king of Babylon, and under the shadow of Balthasar his son, and we shall serve them many days, and find favour in their sight."],[12,12,"Pray for us also unto the Lord our God, for we have sinned against the Lord our God; and unto this day the fury of the Lord and his wrath is not turned from us."],[13,13,"And ye shall read this book which we have sent unto you, to make confession in the house of the Lord, upon the feasts and solemn days."],[14,14,"And ye shall say, To the Lord our God belongeth righteousness, but unto us the confusion of faces, as it is come to pass this day, unto them of Juda, and to the inhabitants of Jerusalem,"],[15,15,"and to our kings, and to our princes, and to our priests, and to our prophets, and to our fathers:"],[16,16,"for we have sinned before the Lord,"],[17,17,"and disobeyed him, and have not hearkened unto the voice of the Lord our God, to walk in the commandments that he gave us openly:"],[18,18,"since the day that the Lord brought our forefathers out of the land of Egypt, unto this present day, we have been disobedient unto the Lord our God, and we have been negligent in not hearing his voice."],[19,19,"Wherefore the evils cleaved unto us, and the curse, which the Lord appointed by Moses his servant at the time that he brought our fathers out of the land of Egypt, to give us a land that floweth with milk and honey, like as it is to see this day."],[20,20,"Nevertheless we have not hearkened unto the voice of the Lord our God, according unto all the words of the prophets, whom he sent unto us:"],[21,21,"but every man followed the imagination of his own wicked heart, to serve strange gods, and to do evil in the sight of the Lord our God."]]},"phrases":[[44,21,13,15,"c"],[92,11,36,38,"c"],[96,19,31,35,"c"],[101,12,21,25,"c"],[329,19,33,35,"c"]],"lex":{"18":[261,66596]},"quotes":{"2":[["quoted_by","apocalypse",22,8],["quoted_by","oratio-ii-contra-arianos",1,22]],"10":[["quoted_by","generalis-elementaria-introductio",1,19]]}}
\ No newline at end of file
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these are the words of the book, which Baruch the son of Nerias, the son of Maasias, the son of Sedecias, the son of Asadias, the son of Chelcias, wrote in Babylon,"],[1,1,"in the fifth year, and in the seventh day of the month, what time as the Chaldeans took Jerusalem, and burnt it with fire."],[2,2,"And Baruch did read the words of this book in the hearing of Jechonias the son of Joachim king of Juda, and in the ears of all the people that came to hear the book,"],[3,3,"and in the hearing of the nobles, and of the king's sons, and in the hearing of the elders, and of all the people, from the lowest unto the highest, even of all them that dwelt at Babylon by the river Sud."],[4,4,"Whereupon they wept, fasted, and prayed before the Lord."],[5,5,"They made also a collection of money according to every man's power:"],[6,6,"and they sent it to Jerusalem unto Joachim the high priest, the son of Chelcias, son of Salom, and to the priests, and to all the people which were found with him at Jerusalem,"],[7,7,"at the same time when he received the vessels of the house of the Lord, that were carried out of the temple, to return them into the land of Juda, the tenth day of the month Sivan, namely, silver vessels, which Sedecias the son of Josias king of Juda had made,"],[8,8,"after that Nabuchodonosor king of Babylon had carried away Jechonias, and the princes, and the captives, and the mighty men, and the people of the land, from Jerusalem, and brought them unto Babylon."],[9,9,"And they said, Behold, we have sent you money to buy you burnt offerings, and sin offerings, and incense, and prepare ye manna, and offer upon the altar of the Lord our God;"],[10,10,"and pray for the life of Nabuchodonosor king of Babylon, and for the life of Balthasar his son, that their days may be upon earth as the days of heaven:"],[11,11,"and the Lord will give us strength, and lighten our eyes, and we shall live under the shadow of Nabuchodonosor king of Babylon, and under the shadow of Balthasar his son, and we shall serve them many days, and find favour in their sight."],[12,12,"Pray for us also unto the Lord our God, for we have sinned against the Lord our God; and unto this day the fury of the Lord and his wrath is not turned from us."],[13,13,"And ye shall read this book which we have sent unto you, to make confession in the house of the Lord, upon the feasts and solemn days."],[14,14,"And ye shall say, To the Lord our God belongeth righteousness, but unto us the confusion of faces, as it is come to pass this day, unto them of Juda, and to the inhabitants of Jerusalem,"],[15,15,"and to our kings, and to our princes, and to our priests, and to our prophets, and to our fathers:"],[16,16,"for we have sinned before the Lord,"],[17,17,"and disobeyed him, and have not hearkened unto the voice of the Lord our God, to walk in the commandments that he gave us openly:"],[18,18,"since the day that the Lord brought our forefathers out of the land of Egypt, unto this present day, we have been disobedient unto the Lord our God, and we have been negligent in not hearing his voice."],[19,19,"Wherefore the evils cleaved unto us, and the curse, which the Lord appointed by Moses his servant at the time that he brought our fathers out of the land of Egypt, to give us a land that floweth with milk and honey, like as it is to see this day."],[20,20,"Nevertheless we have not hearkened unto the voice of the Lord our God, according unto all the words of the prophets, whom he sent unto us:"],[21,21,"but every man followed the imagination of his own wicked heart, to serve strange gods, and to do evil in the sight of the Lord our God."]]},"phrases":[[44,21,13,15,"c"],[92,11,36,38,"c"],[96,19,31,35,"c"],[101,12,21,25,"c"],[328,19,33,35,"c"]],"lex":{"18":[261,66596]},"quotes":{"2":[["quoted_by","apocalypse",22,8],["quoted_by","oratio-ii-contra-arianos",1,22]],"10":[["quoted_by","generalis-elementaria-introductio",1,19]]}}
\ No newline at end of file
diff --git a/text/baruch/2.json b/text/baruch/2.json
index ea11f1ae9cd26e59eb4ae4257c200270019c63c7..5f72a0dbbc418aebea045304dc28cdea8d85fa78 100644
--- a/text/baruch/2.json
+++ b/text/baruch/2.json
@@ -1 +1 @@
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the Lord hath made good his word, which he pronounced against us, and against our judges that judged Israel, and against our kings, and against our princes, and against the men of Israel and Juda,"],[1,1,"to bring upon us great plagues, such as never happened under the whole heaven, as it came to pass in Jerusalem, according to the things that were written in the law of Moses;"],[2,2,"that a man should eat the flesh of his own son, and the flesh of his own daughter."],[3,3,"Moreover he hath delivered them to be in subjection to all the kingdoms that are round about us, to be as a reproach and desolation among all the people round about, where the Lord hath scattered them."],[4,4,"Thus we were cast down, and not exalted, because we have sinned against the Lord our God, and have not been obedient unto his voice."],[5,5,"To the Lord our God appertaineth righteousness: but unto us and to our fathers open shame, as appeareth this day."],[6,6,"For all these plagues are come upon us, which the Lord hath pronounced against us."],[7,7,"Yet have we not prayed before the Lord, that we might turn every one from the imaginations of his wicked heart."],[8,8,"Wherefore the Lord watched over us for evil, and the Lord hath brought it upon us: for the Lord is righteous in all his works which he hath commanded us."],[9,9,"Yet we have not hearkened unto his voice, to walk in the commandments of the Lord, that he hath set before us."],[10,10,"And now, O Lord God of Israel, that hast brought thy people out of the land of Egypt with a mighty hand, and high arm, and with signs, and with wonders, and with great power, and hast gotten thyself a name, as appeareth this day:"],[11,11,"O Lord our God, we have sinned, we have done ungodly, we have dealt unrighteously in all thine ordinances."],[12,12,"Let thy wrath turn from us: for we are but a few left among the heathen, where thou hast scattered us."],[13,13,"Hear our prayers, O Lord, and our petitions, and deliver us for thine own sake, and give us favour in the sight of them which have led us away:"],[14,14,"that all the earth may know that thou art the Lord our God, because Israel and his posterity is called by thy name."],[15,15,"O Lord, look down from thine holy house, and consider us: bow down thine ear, O Lord, to hear us."],[16,16,"Open thine eyes, and behold; for the dead that are in the graves, whose souls are taken from their bodies, will give unto the Lord neither praise nor righteousness:"],[17,17,"but the soul that is greatly vexed, which goeth stooping and feeble, and the eyes that fail, and the hungry soul, will give thee praise and righteousness, O Lord."],[18,18,"Therefore we do not make our humble supplication before thee, O Lord our God, for the righteousness of our fathers, and of our kings,"],[19,19,"for thou hast sent out thy wrath and indignation upon us, as thou hast spoken by thy servants the prophets, saying,"],[20,20,"Thus saith the Lord, Bow down your shoulders to serve the king of Babylon: so shall ye remain in the land that I gave unto your fathers."],[21,21,"But if ye will not hear the voice of the Lord, to serve the king of Babylon,"],[22,22,"I will cause to cease out of the cities of Juda, and from without Jerusalem, the voice of mirth, and the voice of joy, the voice of the bridegroom, and the voice of the bride: and the whole land shall be desolate of inhabitants."],[23,23,"But we would not hearken unto thy voice, to serve the king of Babylon: therefore hast thou made good the words that thou spakest by thy servants the prophets, namely, that the bones of our kings, and the bones of our fathers, should be taken out of their places."],[24,24,"And lo, they are cast out to the heat of the day, and to the frost of the night, and they died in great miseries by famine, by sword, and by pestilence."],[25,25,"And the house which is called by thy name hast thou laid waste, as it is to be seen this day, for the wickedness of the house of Israel and the house of Juda."],[26,26,"O Lord our God, thou hast dealt with us after all thy goodness, and according to all that great mercy of thine,"],[27,27,"as thou spakest by thy servant Moses in the day when thou didst command him to write thy law before the children of Israel, saying,"],[28,28,"If ye will not hear my voice, surely this very great multitude shall be turned into a small number among the nations, where I will scatter them."],[29,29,"For I knew that they would not hear me, because it is a stiffnecked people: but in the land of their captivities they shall remember themselves,"],[30,30,"and shall know that I am the Lord their God: for I will give them an heart, and ears to hear:"],[31,31,"and they shall praise me in the land of their captivity, and think upon my name,"],[32,32,"and return from their stiff neck, and from their wicked deeds: for they shall remember the way of their fathers, which sinned before the Lord."],[33,33,"And I will bring them again into the land which I promised with an oath unto their fathers, Abraham, Isaac, and Jacob, and they shall be lords of it: and I will increase them, and they shall not be diminished."],[34,34,"And I will make an everlasting covenant with them to be their God, and they shall be my people: and I will no more drive my people of Israel out of the land that I have given them."]]},"phrases":[[44,1,11,16,"c"],[64,2,4,6,"c"],[101,19,3,7,"c"],[144,23,12,15,"c"]],"lex":{"8":[70829],"28":[205911]},"quotes":{"1":[["quoted_by","luke",24,43]],"10":[["quoted_by","dialogus-cum-tryphone",11,0]],"14":[["quoted_by","demonstratio-evangelica",8,108]],"15":[["quoted_by","dialogus-cum-tryphone",25,1]],"33":[["quoted_by","dialogus-cum-tryphone",126,4],["quoted_by","demonstratio-evangelica",2,78],["quoted_by","generalis-elementaria-introductio",1,10]],"34":[["quoted_by","hebrews",8,9],["quoted_by","generalis-elementaria-introductio",3,54]]}}
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the Lord hath made good his word, which he pronounced against us, and against our judges that judged Israel, and against our kings, and against our princes, and against the men of Israel and Juda,"],[1,1,"to bring upon us great plagues, such as never happened under the whole heaven, as it came to pass in Jerusalem, according to the things that were written in the law of Moses;"],[2,2,"that a man should eat the flesh of his own son, and the flesh of his own daughter."],[3,3,"Moreover he hath delivered them to be in subjection to all the kingdoms that are round about us, to be as a reproach and desolation among all the people round about, where the Lord hath scattered them."],[4,4,"Thus we were cast down, and not exalted, because we have sinned against the Lord our God, and have not been obedient unto his voice."],[5,5,"To the Lord our God appertaineth righteousness: but unto us and to our fathers open shame, as appeareth this day."],[6,6,"For all these plagues are come upon us, which the Lord hath pronounced against us."],[7,7,"Yet have we not prayed before the Lord, that we might turn every one from the imaginations of his wicked heart."],[8,8,"Wherefore the Lord watched over us for evil, and the Lord hath brought it upon us: for the Lord is righteous in all his works which he hath commanded us."],[9,9,"Yet we have not hearkened unto his voice, to walk in the commandments of the Lord, that he hath set before us."],[10,10,"And now, O Lord God of Israel, that hast brought thy people out of the land of Egypt with a mighty hand, and high arm, and with signs, and with wonders, and with great power, and hast gotten thyself a name, as appeareth this day:"],[11,11,"O Lord our God, we have sinned, we have done ungodly, we have dealt unrighteously in all thine ordinances."],[12,12,"Let thy wrath turn from us: for we are but a few left among the heathen, where thou hast scattered us."],[13,13,"Hear our prayers, O Lord, and our petitions, and deliver us for thine own sake, and give us favour in the sight of them which have led us away:"],[14,14,"that all the earth may know that thou art the Lord our God, because Israel and his posterity is called by thy name."],[15,15,"O Lord, look down from thine holy house, and consider us: bow down thine ear, O Lord, to hear us."],[16,16,"Open thine eyes, and behold; for the dead that are in the graves, whose souls are taken from their bodies, will give unto the Lord neither praise nor righteousness:"],[17,17,"but the soul that is greatly vexed, which goeth stooping and feeble, and the eyes that fail, and the hungry soul, will give thee praise and righteousness, O Lord."],[18,18,"Therefore we do not make our humble supplication before thee, O Lord our God, for the righteousness of our fathers, and of our kings,"],[19,19,"for thou hast sent out thy wrath and indignation upon us, as thou hast spoken by thy servants the prophets, saying,"],[20,20,"Thus saith the Lord, Bow down your shoulders to serve the king of Babylon: so shall ye remain in the land that I gave unto your fathers."],[21,21,"But if ye will not hear the voice of the Lord, to serve the king of Babylon,"],[22,22,"I will cause to cease out of the cities of Juda, and from without Jerusalem, the voice of mirth, and the voice of joy, the voice of the bridegroom, and the voice of the bride: and the whole land shall be desolate of inhabitants."],[23,23,"But we would not hearken unto thy voice, to serve the king of Babylon: therefore hast thou made good the words that thou spakest by thy servants the prophets, namely, that the bones of our kings, and the bones of our fathers, should be taken out of their places."],[24,24,"And lo, they are cast out to the heat of the day, and to the frost of the night, and they died in great miseries by famine, by sword, and by pestilence."],[25,25,"And the house which is called by thy name hast thou laid waste, as it is to be seen this day, for the wickedness of the house of Israel and the house of Juda."],[26,26,"O Lord our God, thou hast dealt with us after all thy goodness, and according to all that great mercy of thine,"],[27,27,"as thou spakest by thy servant Moses in the day when thou didst command him to write thy law before the children of Israel, saying,"],[28,28,"If ye will not hear my voice, surely this very great multitude shall be turned into a small number among the nations, where I will scatter them."],[29,29,"For I knew that they would not hear me, because it is a stiffnecked people: but in the land of their captivities they shall remember themselves,"],[30,30,"and shall know that I am the Lord their God: for I will give them an heart, and ears to hear:"],[31,31,"and they shall praise me in the land of their captivity, and think upon my name,"],[32,32,"and return from their stiff neck, and from their wicked deeds: for they shall remember the way of their fathers, which sinned before the Lord."],[33,33,"And I will bring them again into the land which I promised with an oath unto their fathers, Abraham, Isaac, and Jacob, and they shall be lords of it: and I will increase them, and they shall not be diminished."],[34,34,"And I will make an everlasting covenant with them to be their God, and they shall be my people: and I will no more drive my people of Israel out of the land that I have given them."]]},"phrases":[[44,1,11,16,"c"],[64,2,4,6,"c"],[101,19,3,7,"c"]],"lex":{"8":[70829],"28":[205911]},"quotes":{"1":[["quoted_by","luke",24,43]],"10":[["quoted_by","dialogus-cum-tryphone",11,0]],"14":[["quoted_by","demonstratio-evangelica",8,108]],"15":[["quoted_by","dialogus-cum-tryphone",25,1]],"33":[["quoted_by","dialogus-cum-tryphone",126,4],["quoted_by","demonstratio-evangelica",2,78],["quoted_by","generalis-elementaria-introductio",1,10]],"34":[["quoted_by","hebrews",8,9],["quoted_by","generalis-elementaria-introductio",3,54]]}}
\ No newline at end of file
diff --git a/text/beasts-are-rational/1.json b/text/beasts-are-rational/1.json
index 66d9f97dfc28c24cb5044e30b030e22bfb396805..ecaf850d7816e3f89acf6461a43146116f99112e 100644
--- a/text/beasts-are-rational/1.json
+++ b/text/beasts-are-rational/1.json
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These facts, Circe, I believe I have learned and shall not forget them; yet I should be happy to learn from you further whether there are any Greeks among those whom you have changed from the shape of men into wolves and lions. CIRCE. Quite a few, beloved Odysseus. But what is your reason for asking this question? ODYSSEUS. It is, I swear, because it would bring me noble glory among the Greeks if by your favour I should restore comrades of mine to their original humanity and not allow them to grow old in the unnatural guise of beasts, leading an existence that is so piteous and shameful. CIRCE. Here’s a lad who finds it appropriate that not only himself and his companions, but even total strangers should, through his stupidity, find his ambition their ruin. ODYSSEUS. This is a new potion of words that you are stirring and drugging for me, Circe. It will certainly transform me literally into a beast if I am to take your word for it that changing from beast to man spells ruin. CIRCE. Haven’t you already worked a stranger magic than this on yourself? You who refused an ageless, immortal life at my side and would struggle through a thousand new dangers to a woman who is mortal and, I can assure you, no longer so very young - and this for no object other than to make yourself more gaped at and renowned than you already are, pursuing an empty phantom instead of what is truly good. ODYSSEUS. All right, let it be as you say, Circe. Why must we quarrel again and again about the same matters? Now please just grant me the favour of letting the men go free. CIRCE. By the Black Goddess, it’s not so simple as that. These creatures are no run of the mill. You must ask them first if they are willing. If they say no, my hero, you’ll have to argue with them and convince them. And if you don’t, and they win the argument, then you must be content with having exercised poor judgement about yourself and your friends. ODYSSEUS. Dear lady, why are you making fun of me? How can they argue with me or I with them so long as they are asses and hogs and lions? CIRCE. Courage, courage, my ambitious friend. I’ll see to it that you shall find them both receptive and responsive. Or rather, one of the number will be enough to thrust and parry for them all. Presto! You may talk with this one. ODYSSEUS. And how am I to address him, Circe? Who in the world was he? CIRCE. What’s that to do with the issue? Call him Gryllus, if you like. I’ll retire now to avoid any suggestion that he is arguing against his own convictions to curry favour with me."],[1,1,"GRYLLUS. Hello, Odysseus. ODYSSEUS. And you too, Gryllus, for heaven’s sake! GRYLLUS. What do you want to ask? ODYSSEUS. Since I am aware that you have been men, I feel sorry for all of you in your present plight; yet it is only natural that I should be more concerned for those of you who were Greeks before you fell into this misfortune. So now I have asked Circe to remove the spell from any Greek who chooses and restore him to his original shape and let him go back home with us. GRYLLUS. Stop, Odysseus! Not a word more! You see, we don’t any of us think much of you either, for evidently it was a farce, that talk of your cleverness and your fame as one whose intelligence far surpassed the rest - a man who boggles at the simple matter of changing from worse to better because he hasn’t considered the matter. For just as children dread the doctor’s doses and run from lessons, the very things that, by changing them from invalids and fools, will make them healthier and wiser, just so you have shied away from the change from one shape to another. At this very moment you are not only living in fear and trembling as a companion of Circe, frightened that she may, before you know it, turn you into a pig or a wolf, but you are also trying to persuade us, who live in an abundance of good things, to abandon them, and with them the lady who provides them, and sail away with you, when we have again become men, the most unfortunate of all creatures! ODYSSEUS. To me, Gryllus, you seem to have lost not only your shape, but your intelligence also under the influence of that drug. You have become infected with strange and completely perverted notions. Or was it rather an inclination to swinishness that conjured you into this shape? GRYLLUS. Neither of these, king of the Cephallenians. But if it is your pleasure to discuss the matter instead of hurling abuse, I shall quickly make you see that we are right to prefer our present life in place of the former one, now that we have tried both. ODYSSEUS. Go on. I should like to hear you."],[2,2,"GRYLLUS. And I, in that case, to instruct you. Let us begin with the virtues, which, we note, inspire you with pride; for you rate yourselves as far superior to animals in justice and wisdom and courage and all the rest of them. But answer me this, wisest of men! Once I heard you telling Circe about the land of the Cyclopes, that though it is not ploughed at all nor does anyone sow there, yet it is naturally so fertile and fecund that it produces spontaneously every kind of crops. Do you, then, rate this land higher than rugged, goat-pasturing Ithaca, which barely yields the tiller a meagre, churlish, trifling crop after great efforts and much toil? And see that you don’t lose your temper and give me a patriotic answer that isn’t what you really believe. ODYSSEUS. I have no need to lie; for though I love and cherish my native soil more, the other wins my approval and admiration. GRYLLUS. Then this, we shall say, is the situation: the wisest of men thinks fit to commend and approve one thing while he loves and prefers another. Now I assume that your answer applies to the spiritual field also, for the situation is the same as with the land: that spiritual soil is better which produces a harvest of virtue as a spontaneous crop without toil. ODYSSEUS. Yes, this too you may assume. GRYLLUS. At this moment, then, you are conceding the point that the soul of beasts has a greater natural capacity and perfection for the generation of virtue; for without command or instruction, unsown and unploughed, as it were, it naturally brings forth and develops such virtue as is proper in each case. ODYSSEUS. And what sort of virtue, Gryllus, is ever found in beasts?"],[3,3,"GRYLLUS. Ask rather what sort of virtue is not found in them more than in the wisest of men? Take first, if you please, courage, in which you take great pride, not even pretending to blush when you are called valiant and sacker of cities. Yet you, you villain, are the man who by tricks and frauds have led astray men who knew only a straightforward, noble style of war and were unversed in deceit and lies; while on your freedom from scruple you confer the name of the virtue that is least compatible with such nefariousness. Wild beasts, however, you will observe, are guileless and artless in their struggles, whether against one another or against you, and conduct their battles with unmistakably naked courage under the impulse of genuine valour. No edict summons them, nor do they fear a writ of desertion. No, it is their nature to flee subjection; with a stout heart they maintain an indomitable spirit to the very end. Nor are they conquered even when physically overpowered; they never give up in their hearts, even while perishing in the fray. In many cases, when beasts are dying, their valour withdraws together with the fighting spirit to some point where it is concentrated in one member and resists the slayer with convulsive movements and fierce anger until, like a fire, it is completely extinguished and departs. Beasts never beg or sue for pity or acknowledge defeat: lion is never slave to lion, or horse to horse through cowardice, as man is to man when he unprotestingly accepts the name whose root is cowardice. And when men have subdued beasts by snares and tricks, such of them as are full grown refuse food and endure the pangs of thirst until they induce and embrace death in place of slavery. But nestlings and cubs, which by reason of age are tender and docile, are offered many beguiling allurements and enticements that act as drugs. These give them a taste for unnatural pleasures and modes of life, and in time make them spiritless to the point where they accept and submit to their so-called taming, which is really an emasculation of their fighting spirit. These facts make it perfectly obvious that bravery is an innate characteristic of beasts, while in human beings an independent spirit is actually contrary to nature. The point that best proves this, gentle Odysseus, is the fact that in beasts valour is naturally equal in both sexes and the female is in no way inferior to the male. She takes her part both in the struggle for existence and in the defence of her brood. You have heard, I suppose, of the sow of Crommyon which, though a female beast, caused so much trouble to Theseus. That famous Sphinx would have got no good of her wisdom as she sat on the heights of Mt. Phicium, weaving her riddles and puzzles, if she had not continued to surpass the Thebans greatly in power and courage. Somewhere thereabouts lived also the Teumesian vixen, a thing atrocious ; and not far away, they say, was the Pythoness who fought with Apollo for the oracle at Delphi. Your king received Aethe from the Sicyonian as a recompense for excusing him from military service, making a very wise choice when he preferred a fine, spirited mare to a cowardly man. You yourself have often observed in panthers and lionesses that the female in no way yields to the male in spirit and valour. Yet, while you are off at the wars, your wife sits at home by the fire and troubles herself not so much as a swallow to ward off those who come against herself and her home - and this though she is a Spartan born and bred. So why should I go on to mention Carian or Maeonian women? Surely from what has been said it is perfectly obvious that men have no natural claim to courage; if they did, women would have just as great a portion of valour. It follows that your practice of courage is brought about by legal compulsion, which is neither voluntary nor intentional, but in subservience to custom and censure and moulded by extraneous beliefs and arguments. When you face toils and dangers, you do so not because you are courageous, but because you are more afraid of some alternative. For just as that one of your companions who is the first to board ship stands up to the light oar, not because he thinks nothing of it, but because he fears and shuns the heavier one; just so he who accepts the lash to escape the sword, or meets a foe in battle rather than be tortured or killed, does so not from courage to face the one situation, but from fear of the other. So it is clear that all your courage is merely the cowardice of prudence and all your valour merely fear that has the good sense to escape one course by taking another. And, to sum up, if you think that you are better in courage than beasts, why do your poets call the doughtiest fighters wolf-minded and lion-hearted and like a boar in valour, though no poet ever called a lion man-hearted or a boar like a man in valour? But, I imagine, just as when those who are swift are called wind-footed and those who are handsome are called godlike, there is exaggeration in the imagery; just so the poets bring in a higher ideal when they compare mighty warriors to something else. And the reason is that the spirit of anger is, as it were, the tempering or the cutting edge of courage. Now beasts use this undiluted in their contests, whereas you men have it mixed with calculation, as wine with water, so that it is displaced in the presence of danger and fails you when you need it most. Some of you even declare that anger should not enter at all into fighting, but be dismissed in order to make use of sober calculation; their contention is correct so far as selfpreservation goes, but is disgracefully false as regards valorous defence. For surely it is absurd for you to find fault with Nature because she did not equip your bodies with natural stings, or place fighting tusks among your teeth, or give you nails like curved claws, while you yourselves remove or curb the emotional instrument that Nature has given."],[4,4,"ODYSSEUS. Bless me, Gryllus, you must once have been a very clever sophist, one may judge, since even as things are, and speaking from your swinishness, you can attack the subject with such fervent ardour. But why have you failed to discuss temperance, the next in order? GRYLLUS. Because I thought that you would first wish to take exception to what I have said. But you are eager to hear about temperance since you are the husband of a model of chastity and believe that you yourself have given a proof of self-control by rejecting the embraces of Circe. And in this you are no more continent than any of the beasts; for neither do they desire to consort with their betters, but pursue both pleasure and love with mates of like species. So it is no wonder that, like the Mendesian goat in Egypt which, when shut up with many beautiful women, is said not to be eager to consort with them, but is far more excited about nannies, you likewise are contented with the kind of love that is familiar to you and, being a mortal, are not eager to sleep with a goddess. As for the chastity of Penelope, the cawing of countless crows will pour laughter and contempt upon it; for every crow, if her mate dies, remains a widow, not merely for a short time, but for nine generations of men. It follows that your fair Penelope is nine times inferior in chastity to any crow you please."],[5,5,"GRYLLUS. Now since you are not unaware that I am a sophist, let me marshal my arguments in some order by defining temperance and analysing the desires according to their kinds. Temperance, then, is a curtailment and an ordering of the desires that eliminate those that are extraneous or superfluous and discipline in modest and timely fashion those that are essential. You can, of course, observe countless differences in the desires and the desire to eat and drink is at once natural and essential, while the pleasures of love, which, though they find their origin in nature, yet may be forgone and discarded without much inconvenience, have been called natural, but not essential. But there are desires of another kind, neither essential nor natural, that are imported in a deluge from without as a result of your inane illusions and because you lack true culture. So great is their multitude that the natural desires are, every one of them, all but overwhelmed, as though an alien rabble were overpowering the native citizenry. But beasts have souls completely inaccessible and closed to these adventitious passions and live their lives as free from empty illusions as though they dwelt far from the sea. They fall short in the matter of delicate and luxurious living, but solidly protect their sobriety and the better regulation of their desires since those that dwell within them are neither numerous nor alien. Certainly there was a time when I myself, no less than you now, was dazzled by gold and held it to be an incomparable possession; so likewise I was caught by the lure of silver and ivory and the man who had most property of this sort seemed to me to be a blissful favourite of the gods, whether he was a Phrygian or a Carian, one more villainous than Dolon or more unfortunate than Priam. In that situation, constantly activated by these desires, I reaped no joy or pleasure from the other things of life, which I had sufficiently and to spare. I grumbled at my life, finding myself destitute of the most important things and a loser in the lottery of fortune. This is the reason why, as I recall, when I saw you once in Crete tricked out in holiday attire, it was not your intellect or your virtue that I envied, but the softness of the elegantly woven garment and the beautiful wool of your purple cloak that I admired and gaped at (the clasp, I believe, was of gold and had some frivolity worked on it in exquisitely fine intaglio). I followed you about as enchanted as a woman. But now I am rid and purified of all those empty illusions. I have no eyes for gold and silver and can pass them by just like any common stone; and as for your fine robes and tapestries, I swear there’s nothing sweeter for me to rest in when I’m full than deep, soft mud. None, then, of such adventitious desires has a place in our souls; our life for the most part is controlled by the essential desires and pleasures. As for those that are non-essential, but merely natural, we resort to them without either irregularity or excess."],[6,6,"GRYLLUS. Let us, in fact, first describe these pleasures. Our pleasure in fragrant substances, those that by their nature stimulate our sense of smell, besides the fact that our enjoyment of this is simple and costs nothing, also contributes to utility by providing a way for us to tell good food from bad. For the tongue is said to be, and is, a judge of what is sweet or bitter or sour, when liquid flavours combine and fuse with the organ of taste; but our sense of smell, even before we taste, is a judge that can much more critically distinguish the quality of each article of food than any royal taster in the world. It admits what is proper, rejects what is alien, and will not let it touch or give pain to the taste, but informs on and denounces what is bad before any harm is done. And in other respects smell is no nuisance to us, as it is to you, forcing you to collect and mix together incense of one kind or another and cinnamon and nard and malobathrum and Arabian aromatic reeds, with the aid of a formidable dyer’s or witch’s art, of the sort to which you give the name of unguentation, thus buying at a great price an effeminate, emasculating luxury which has absolutely no real use. Yet, though such is its nature, it has depraved not only every woman, but lately the greater part of men as well, so that they refuse to sleep even with their own wives unless they come to bed reeking with myrrh and scented powders. But sows attract boars and nannies bucks and other female creatures their consorts by means of their own special odours; scented, as they are, with pure dew and grassy meadows, they are attracted to the nuptial union by mutual affection. The females are not coy and do not cloak their desires with deceits or trickeries or denials; nor do the males, driven on by the sting of mad lust, purchase the act of procreation by money or toil or servitude. No! Both parties celebrate at the proper time a love without deceit or hire, a love which in the season of spring awakens, like the burgeoning of plants and trees, the desire of animals, and then immediately extinguishes it. Neither does the female continue to receive the male after she has conceived, nor does the male attempt her. So slight and feeble is the regard we have for pleasure: our whole concern is with Nature. Whence it comes about that to this very day the desires of beasts have encompassed no homosexual mating. But you have a fair amount of such trafficking among your high and mighty nobility, to say nothing of the baser sort. Agamemnon came to Boeotia hunting for Argynnus, who tried to elude him, and slandering the sea and winds then he gave his noble self a noble bath in Lake Copaïs to drown his passion there and get rid of his desire. Just so Heracles, pursuing a beardless lad, lagged behind the other heroes and deserted the expedition. On the Rotunda of Ptoian Apollo one of your men secretly inscribed FAIR IS ACHILLES - when Achilles already had a son. And I hear that the inscription is still in place. But a cock that mounts another for the lack of a female is burned alive because some prophet or seer declares that such an event is an important and terrible omen. On this basis even men themselves acknowledge that beasts have a better claim to temperance and the non-violation of nature in their pleasures. Not even Nature, with Law for her ally, can keep within bounds the unchastened vice of your hearts; but as though swept by the current of their lusts beyond the barrier at many points, men do such deeds as wantonly outrage Nature, upset her order, and confuse her distinctions. For men have, in fact, attempted to consort with goats and sows and mares, and women have gone mad with lust for male beasts. From such unions your Minotaurs and Aegipans, and, I suppose, your Sphinxes and Centaurs have arisen. Yet it is through hunger that dogs have occasionally eaten a man; and birds have tasted of human flesh through necessity; but no beast has ever attempted a human body for lustful reasons. But the beasts I have mentioned and many others have been victims of the violent and lawless lusts of man."],[7,7,"GRYLLUS. Though men are so vile and incontinent where the desires I have spoken of are concerned, they can be proved to be even more so in the case of essential desires, being here far inferior to animals in temperance. These are the desires for food and drink, in which we beasts always take our pleasure along with some sort of utility; whereas you, in your pursuit of pleasure rather than natural nourishment, are punished by many serious ailments which, welling up from one single source, the surfeit of your bodies, fill you with all manner of flatulence that is difficult to purge. In the first place each species of animal has one single food proper to it, grass or some root or fruit. Those that are carnivorous resort to no other kind of nourishment, nor do they deprive those weaker than themselves of sustenance; but the lion lets the deer, and the wolf lets the sheep, feed in its natural pasture. But man in his pleasures is led astray by gluttony to everything edible; he tries and tastes everything as if he had not yet come to recognize what is suitable and proper for him; alone of all creatures he is omnivorous. In the first place his eating of flesh is caused by no lack of means or methods, for he can always in season harvest and garner and gather in such a succession of plants and grains as will all but tire him out with their abundance; but driven on by luxurious desires and satiety with merely essential nourishment, he pursues illicit food, made unclean by the slaughter of beasts; and he does this in a much more cruel way than the most savage beasts of prey. Blood and gore and raw flesh are the proper diet of kite and wolf and snake; to man they are an appetizer. Then, too, man makes use of every kind of food and does not, like beasts, abstain from most kinds and consequently make war on a few only that he must have for food. In a word, nothing that flies or swims or moves on land has escaped your so-called civilized and hospitable tables."],[8,8,"GRYLLUS. Well, then. It is admitted that you use animals as appetizers to sweeten your fare. Why, therefore Animal intelligence, on the contrary, allows no room for useless and pointless arts; and in the case of essential ones, we do not make one man with constant study cling to one department of knowledge and rivet him jealously to that; nor do we receive our arts as alien products or pay to be taught them. Our intelligence produces them on the spot unaided, as its own congenital and legitimate skills. I have heard that in Egypt everyone is a physician; and in the case of beasts each one is not only his own specialist in medicine, but also in the providing of food, in warfare and hunting as well as in self-defence and music, in so far as any kind of animal has a natural gift for it. From whom have we swine learned, when we are sick, to resort to rivers to catch crabs? Who taught tortoises to devour marjoram after eating the snake? And who instructed Cretan goats, when they are pierced by an arrow, to look for dittany, after eating which the arrowhead falls out? For if you speak the truth and say that Nature is their teacher, you are elevating the intelligence of animals to the most sovereign and wisest of first principles. If you do not think that it should be called either reason or intelligence, it is high time for you to cast about for some fairer and even more honourable term to describe it, since certainly the faculty that it brings to bear in action is better and more remarkable. It is no uninstructed or untrained faculty, but rather self-taught and self-sufficient - and not for lack of strength. It is just because of the health and completeness of its native virtue that it is indifferent to the contributions to its intelligence supplied by the lore of others. Such animals, at any rate, as man for amusement or easy living induces to accept instruction and training have understanding to grasp what they are taught even when it goes contrary to their physical endowment, so superior are their mental powers. I say nothing of puppies that are trained as hunters, or colts schooled to keep time in their gait, or crows that are taught to talk, or dogs, to jump through revolving hoops. In the theatres horses and steers go through an exact routine in which they lie down or dance or hold a precarious pose or perform movements not at all easy even for men; and they remember what they have been taught, these exhibitions of docility which are not in the least useful for anything else. If you are doubtful that we can learn arts, then let me tell you that we can even teach them. When partridges are making their escape, they accustom their fledglings to hide by falling on their backs and holding a lump of earth over themselves with their claws. You can observe storks on the roof, the adults showing the art of flying to the young as they make their trial flights. Nightingales set the example for their young to sing; while nestlings that are caught young and brought up by human care are poorer singers, as though they had left the care of their teacher too early. and since I have entered into this new body of mine, I marvel at those arguments by which the sophists brought me to consider all creatures except man irrational and senseless."],[9,9,"ODYSSEUS. So now, Gryllus, you are transformed. Do you attribute reason even to the sheep and the ass? GRYLLUS. From even these, dearest Odysseus, it is perfectly possible to gather that animals have a natural endowment of reason and intellect. For just as one tree is not more nor less inanimate than another, but they are all in the same state of insensibility, since none is endowed with soul, in the same way one animal would not be thought to be more sluggish or indocile mentally than another if they did not all possess reason and intellect to some degree - though some have a greater or less proportion than others. Please note that cases of dullness and stupidity in some animals are demonstrated by the cleverness and sharpness of others - as when you compare an ass and a sheep with a fox or a wolf or a bee. It is like comparing Polyphemus to you or that dunce Coroebus to your grandfather Autolycus. I scarcely believe that there is such a spread between one animal and another as there is between man and man in the matter of judgement and reasoning and memory. ODYSSEUS. But consider, Gryllus: is it not a fearful piece of violence to grant reason to creatures that have no inherent knowledge of God? GRYLLUS. Then shall we deny, Odysseus, that so wise and remarkable a man as you had Sisyphus for a father?"]],"t2":[[0,0,"ULYSSES. All these things, Circe, I believe that I have learned and well remember. But I would willingly ask thee, whether thou hast any Grecians here, which being men thou hast transformed into wolves and lions. CIRCE. Very many, dearest Ulysses, but wherefore do you ask the question? ULYSSES. Because in good truth I am of opinion I should gain a high reputation among the Greeks, if by thy favor I could restore these men to human shape again, and not suffer them through any negligence of mine to wax old in the bodies of beasts, where they lead a miserable and ignominious life. CIRCE. Surely, this man, fool as he is, believes it requisite that his ambition should be unfortunate not only to himself and his friends, but to those that nothing belong to him. ULYSSES. Thou art now jumbling and mixing another villanous potion of twittle twattle, and wouldst plainly turn me into a beast too, if thou couldst make me believe that it were a misfortune to be transformed from a beast to a man. CIRCE. What hast thou made thyself better than a beast, who, forsaking an immortal life, free from the miseries of old age, with me, art making such haste through a thousand threatening calamities to a mortal and (as I may say) old wife, pursuing an empty good and a shadow instead of real truth, and all this, thinking to be more conspicuous and famous than thou art. ULYSSES. Well, Circe, let it be as thou sayest; for why should we be always contending about the same thing? However, do me the favor to restore these men, and give them into my custody. CIRCE. By Hecate, not so fast neither; these are no ordinary fellows. But ask them first whether they are willing. If they refuse, do you, being such an eloquent gentleman, discourse them and persuade them; if you cannot persuade them, being too hard for ye at your own weapon, then let it suffice ye that you have ill consulted your own and the good of your friends. ULYSSES. Blessed woman, wherefore dost thou mock me thus? For how can they either talk or hear reason, so long as they are asses, hogs, and lions? CIRCE. Be of good comfort, most ambitious of men; I will so order the business, that they shall both understand and discourse; or rather, let one suffice to hear and return answers instead of all the rest. Look ye, here is one at hand; pray talk to him. ULYSSES. Prithee, Circe, by what name shall we call him? Who is this fellow of all the men in the world? CIRCE. What’s this to the purpose? Call him Gryllus, if you please; and for my part, I’ll leave ye together, that ye may not suspect him for speaking contrary to his mind to please me."],[1,1,"GRYLLUS. Save ye, Mr. Ulysses. ULYSSES. And you too, by Jove, Mr. Gryllus. GRYLLUS. What is’t your worship would have with me? ULYSSES. Knowing you were all born men, I pity the condition ye are now in; and I pity ye the more, for that being Greeks ye are fallen under this misfortune; and therefore I made it my request to Circe that she would restore ye again to your former shape, as many of you as were desirous, to the end ye might return home again with us. GRYLLUS. Hold, Mr. Ulysses, not a word more of this, I beseech your worship. For we all contemn thee, as one that none but fools call cunning, and as vainly vauntest thyself to be wiser than other men, and yet art afraid of being changed from worse to better; like children that are frightened at physician’s doses and hate going to school, although the medicines and the precepts make them healthy and learned of diseased and fools; just so thou refusest to be transformed out of one thing into another. And now thy bones rattle in thy skin for dread of living with Circe, lest she should transform thee into a hog or a wolf; and thou wouldst persuade us living in plenty of all enjoyments not only to forsake these blessings, but to abandon her that has so well provided for us, to sail along with thee, and to become men again, the most miserable of all creatures. ULYSSES. In my opinion, Gryllus, this same wicked cup has not only deprived thee of thy shape, but of thy sense and reason too; or else thou art got drunk with those opinions which are everywhere exploded as nasty and villanous, unless some voluptuous pleasure of custom and habit has bewitched thee to this body. GRYLLUS. Neither of these, O king of the Cephallenians. But if thou art come hither to dispute, and not to rail and swagger, we shall soon convince thee, having experience of both manners of living, that our way is to be preferred before that which thou so much applaudest. ULYSSES. Nay, then go on; I’ll listen with both ears to hear this paradox discussed."],[2,2,"GRYLLUS. Have at ye then, sir. But it behooves us to begin first with those virtues which you so presumptuously assume to yourselves, and for which you so highly advance yourselves before the beasts, such as justice, prudence, fortitude, etc. Now answer me, thou the wisest among mortals; for I have heard thee telling a story to Circe of the territory of the Cyclops, that being neither ploughed nor planted by any person, it is so fertile and generously productive, that it bears all sorts of fruits and herbs spontaneously Now which do you prefer, this country, or your own goat-feeding stony Ithaca, which being cultivated with great labor and hardship, yet answers the expectations of the husbandmen with only a mean and scanty return? Now take it not amiss that I forewarn ye lest your love to your country sway ye to give an answer contrary to truth. ULYSSES. No, no, I will not lie for the matter; I must confess I love and honor my own country more; but I applaud and admire theirs far beyond it. GRYLLUS. Hence we must conclude that it is so as the wisest of men has affirmed; that there are some things to be praised and approved, others to be preferred by choice and affection. And I suppose you believe the same concerning the soul. For the same reasons hold in reference to the soul as to the ground; that such a soul should be the best, that produces virtue like spontaneous fruit, without labor and toil. ULYSSES. Grant all this. GRYLLUS. Then you confess that the souls of beasts are the more perfect, and more fertilely endued for the production of virtue; seeing that without any command or instruction—as it were without sowing or ploughing—it produces and increases that virtue which is requisite for every one. ULYSSES. Prithee, Gryllus, don’t rave, but tell me what those virtues are that beasts partake of?"],[3,3,"GRYLLUS. Rather what virtues do they not partake of in a higher degree than the wisest of men? Look upon fortitude in the first place, of which you vaunt and brag to have such a terrible share, being not ashamed of the magnificent titles of Ulysses the bold and city-stormer, when indeed, like a pitiful knave as thou art, thou dost only circumvent by tricks and artifices men that understand only the simple and generous way of making war, ignorant altogether of fraud and faith-breaking, and by that means coverest thy deceit with the name of virtue, which never admits of any such coney-catching devices. But do you observe the combats and warfare of beasts, as well one against another as against yourselves, how free from craft and deceit they are, and how with an open and naked courage they defend themselves by mere strength of body; and how, neither afraid of the law that calls them forth to battle nor the severe edicts against deserters, but only out of scorn to be overcome, they fight with obstinacy to the last for conquest and victory. For they are not vanquished when their bodies are worsted, neither does despair cowardize them, but they die upon the spot. And you shall see many times that the strength of many, while they are expiring, being retired and crowded together in some part of the body, still makes resistance against the victor, and pants and fumes till at length it fails like extinguished fire that goes out for want of fuel. But there is no crying for quarter, no begging of mercy, no acknowledgment of being beaten; nor will the lion be a slave to the lion, nor the horse to the horse, as one man is a slave to another, willingly and patiently embracing servitude, which derives its name (δουλεία) from that of cowardice (δειλία). On the other side, such beasts as men by nets and treacherous snares get into their power, if fully grown, rather choose to die than serve, refusing nourishment and suffering extremity of drought. But as for their young ones,—being tractable and supple by reason of their age, and fed with the deceitful mixtures and food that men provide for them, their inbred fierceness languishing through the taste of preternatural delights,—they suffer that which is called domestication, which is only an effeminating of their natural fury. Whence it is apparent that beasts are naturally inclined to be courageous and daring, but that the martial confidence of men is preternatural. Which, most noble Ulysses, you may chiefly observe from hence; for that in beasts Nature keeps an equal balance of strength; so that the female, being but little inferior to the male, undergoes all necessary toils, and fights in defence of her young ones. And thus you hear of a certain Cromyonian sow, which, though a female, held Theseus tack, and found him work sufficient. Neither had the wisdom of that same female Sphinx that sat on Phicium, with all her riddles and enigmas, availed her, had she not far excelled the Cadmeans in strength and fortitude. Not far from whence the Telmesian fox had his den, a great propounder of questions also; not to omit the female serpent that fought with Apollo for his oracle at Delphi. Your king also took the mare Aetha from the Sicyonian, as a bribe to discharge him from going to the wars; and he did well, thereby showing how much he esteemed a valiant and generous mare above a timorous coward. You yourself have also seen female panthers and lionesses little inferior to the males in strength and courage; when your own wife, though a Lacedaemonian, when you were hectoring and blustering abroad, sat at home in the chimney-corner, not daring to do so much as the very swallows in encountering those who plagued both her and her family. Why need I still speak of the Carian and Maeonian women? Whence it is apparent that fortitude is not natural to men, for then the women would partake of the same strength with men. So that the fortitude which you exercise is only constrained by law, not natural and voluntary, but subservient to the manners of the place and enslaved to reproach, a thing made up only of glorious words and adventitious opinion. And you undergo labor and throw yourself into danger, not out of real valor and boldness, but because ye are more afraid of other things. Therefore, as among thy own companions he that first makes haste to snatch up the light oar does it not because he contemns it, but because he is loath to be troubled with the more heavy; so he that endures a blow to avoid a wound, and defends himself against an enemy to preserve himself from wounds and death, does it not out of daring courage against the one, but out of fear of the other. Thus your fortitude is only a prudent fear; and your courage a knowing timidity, which understandingly does one thing to avoid another. In short, if you believe yourselves superior to the beasts in fortitude, why do your poets call those that behave themselves most valiantly against their enemies wolf-breasted, lion-hearted, and compare them to wild boars; but never call the courage of lions man-like, or resemble the strength of a wild boar to that of a man? But as they call the swift wind-footed, and the beautiful Godlike-formed, hyperbolizing in their similes; so when they extol the gallantry of the stout in battle, they derive their comparisons from the superior in bravery. The reason is, because courage is as it were the tincture and edge of fortitude; which the beasts make use of unmixed in their combats, but in you being mixed with reason, like wine diluted with water, it gives way to danger and loses the opportunity. And some of you there are who deny that courage is requisite in battle, and therefore laying it aside make use of sober reason; which they do well for their preservation, but are shamefully beside the cushion, in point of strength and revenge. How absurd is it therefore for you to complain of Nature, because she did not furnish your bodies with goads and teeth and crooked claws to defend yourselves, when at the same time you would disarm the soul of her natural weapons?"],[4,4,"ULYSSES. In good truth, Gryllus, you are grown, in my conceit, a notable sophister, to discourse at this rate out of a hog’s snout, and yet to handle your argument so strenuously. But why have you not all this while spoke a word of temperance? GRYLLUS. Because I thought you would have contradicted first what I have already said. But you are in haste to hear what I have to say concerning temperance, because that, being the husband of a most temperate and chaste wife, you believe you have set us an example of temperance by abstaining from Circe’s embraces. And yet in this you differ nothing from all the beasts; for neither do they desire to approach their superiors, but they pursue their pleasures and amours among those of their own tribe. No wonder is it then, if—like the Mendesian goat in Egypt, which is reported to have been shut up with several most beautiful women, yet never to have offered copulation with them, but when he was at liberty, with a lustful fury flew upon the she-goats—so thou, though a man addicted greatly to venereal pleasures, yet being a man, hast no desire to sleep with a goddess. And for the chastity of thy Penelope, the ten thousand rooks and daws that chatter it abroad do but make it ridiculous and expose it to contempt, there being not one of those birds but, if she loses her mate, continues a widow, not for a small time, but for nine ages of men; so that there is not one of those female rooks that does not surpass in chastity thy fair Penelope above nine times."],[5,5,"GRYLLUS. But because thou believest me to be a sophister, I shall observe a certain order in my discourse, first giving thee the definition of temperance, and then dividing desire according to the several kinds of it. Temperance then is the contracting and well governing our desires, pruning off those that are superfluous and encroaching upon our wills, and ruling those that are necessary by the standards of reason and moderation. Now in desires you observe a vast number of distinctions. For it is both natural and necessary to drink; but as for venereal desires, which derive their originals from Nature, there is a time when they may be restrained without any inconvenience; these are therefore called natural but not necessary. But there is another sort, which are neither natural nor necessary, but infused from without by vain opinion through the mistake of right and true; and it is these that want but very little of ruining all your natural desires with their number, like a multitude of foreigners outnumbering the natives and expelling them from their habitations. But the beasts, having their souls unmixed and not to be overcome by these adventitious passions, and living lives as distant from vain opinion as from the sea, are inferior to you in living elegantly and superfluously, but they are extremely wary in preserving temperance and the right government of their desires, as being neither troubled with many, nor those foreign to their natures. And therefore formerly I was no less smitten with the glister of gold than thou art now, as believing nothing else that a man could possess to be comparable to it. Silver also and ivory inveigled me with the same desires; and he that enjoyed these things in the greatest measure seemed to be a man most happy and beloved of God, whether a Phrygian or a Carian, whether more meanly descended than Dolon or more miserable than Priam. From thenceforward being altogether swayed by my desires, I reaped no other pleasure nor delight in any other blessings of my life, with which I abounded, believing that I wanted still and missed my share of those that were the chiefest and the greatest. Therefore, I remember, when I beheld thee in Crete, at some solemnity, most pompously attired, I neither envied thy wisdom nor thy virtue; but the extraordinary fineness and exquisite workmanship of thy tunic, and the glistering of thy purple upper garment, and the beauty of the ornaments struck me with admiration. And the golden clasp, methought, was a pretty toy that had something of extraordinary graving in it; and bewitched with these baubles, I followed thee as the women did. But now being altogether estranged from those vain opinions, and having my understanding purified, I tread both gold and silver under my feet as I do the common stones; nor did I ever sleep more soundly upon thy carpets and tapestries, than now I do, rolled over head and ears in the deep and soft mud. None of those adventitious desires reside in our souls, but for the most part our manner of living is accustomed to necessary pleasures and desires; and as for those pleasures which are not necessary but only natural, we make such a use of them as is neither without order nor moderation."],[6,6,"GRYLLUS. And therefore let us consider these in the first place. The pleasure then that affects the sense of smelling with sweet odors and fragrant exhalations, besides that it has something in it which is pure in itself, and as it were bestowed upon us gratis, contributes also in some measure to the distinction of nourishment. For the tongue is said to be the judge of sweet, sour, and tart, only when the juices have come to be mingled and concorporate with the tasting faculty, and not before. But our smell, before the taste, becoming sensible of the virtue and qualities of every thing, and being more accurate than the tasters attending upon princes, admits what is familiar to Nature, and expels whatever is disagreeable to it; neither will it suffer it to touch or molest the taste, but accuses and declares the offensiveness of the thing smelt, before it do any harm. As to other things, it troubles us not at all as it does you, whom it constrains for the sake of the sweet scents of cinnamon, nard, malobathrum, and Arabian reed, to seek out for things dissimilar, and to jumble them together with a kind of apothecary’s or perfumer’s art, and at vast expense to purchase an unmanly and effeminate delight, for nothing profitable or useful. Now being such, this sense of smelling has not only corrupted all the female sex but the greatest part of men, insomuch that they care not to converse with their own wives, unless perfumed with precious ointments and odoriferous compositions. Whereas sows, she-goats, and other females attract the boars, he-goats, and the males of their own kind, by their own proper scents; and smelling of the pure dew, the meadows, and the fresh grass, they are incited to copulation out of common affection; the females without the coynesses of women, or the practice of little frauds and fascinations, to inflame the lust of their mates; and the males, not with amorous rage and frenzy stimulated, and enforced to purchase the act of generation with expensive hire or servile assiduity, but enjoying their seasonable amours without deceit or purchase of the satisfaction of their venery. For Nature in the spring-time, even as she puts forth the buds of plants, likewise awakens the desires of animals, but presently quenches them again, neither the female admitting the male nor the male attempting the female after conception. And thus pleasure has but a small and slender esteem among us; but Nature is all in all. So that even to this very day, we beasts were never yet tainted with coupling male with male, and female with female. Of which nevertheless there are many examples to be produced among the greatest and most celebrated persons; for I pass by those not worth remembrance. Agamemnon hunted all Boeotia in pursuit of Argynnus, who fled his embraces; and after he had falsely accused the sea and winds, bravely flung himself into the lake Copais, to quench his love and free himself from the ardor of his lust. Hercules in like manner pursuing his beardless friend, forsook his choicest associates and abandoned the fleet. In the vaulted room belonging to Apollo surnamed Ptous, one of you men secretly wrote this inscription, Achilles the fair; when Achilles at that time had a son. [And I hear the inscription is still remaining.] Yet if a cock tread a cock in the absence of the hen, he is burned alive, upon the signification of the soothsayer that it portends some fatal calamity. This is a plain confession in men themselves, that the beasts excel them in chastity, and that force is not to be put upon Nature for the sake of pleasure. But your incontinence is such, that Nature, though she have the law to assist her, is not able to keep it within bounds; insomuch that, like a rapid inundation, those inordinate desires overwhelm Nature with continual violence, trouble, and confusion. For men have copulated with she-goats, sows, and mares; and women have run mad after male beasts. And from such copulations sprang the Minotaurs and Silvans, and, as I am apt to believe, the Sphinxes and Centaurs. It is true, that sometimes, constrained by hunger, a dog or a bird has fed upon human flesh; but never yet did any beast attempt to couple with human kind. But men constrain and force the beasts to these and many other unlawful pleasures."],[7,7,"GRYLLUS. Now being thus wicked and incontinent in reference to the aforesaid lustful desires, it is no less easy to be proved that men are more intemperate than beasts, even in those things which are necessary, that is to say, in eating and drinking, the pleasure of which we always enjoy with some benefit to ourselves. But you, pursuing the pleasures of eating and drinking beyond the satisfaction of nature, are punished with many and tedious diseases, which, arising from the single fountain of superfluous gormandizing, fill your bodies with all manner of wind and vapors not easy for purgation to expel. In the first place, all sorts of beasts, according to their kind, feed upon one sort of food, which is proper to their natures; some upon grass, some upon roots, and others upon fruits. They that feed upon flesh never mind any other sort of food. Neither do they rob the weaker animals of their nourishment. But the lion suffers the hart, and the wolf the sheep, to feed upon what Nature has provided for them. But man, such is his voracity, falls upon all, to satisfy the pleasures of his appetite; tries all things, tastes all things; and, as if he were yet to seek what was the most proper diet and most agreeable to his nature, among all the creatures is the only all-devourer. And first he makes use of flesh, not for want, as having the liberty to take his choice of herbs and fruits, the plenty of which is inexhaustible; but out of luxury and being closed with necessaries, he seeks after inconvenient and impure diet, purchased by the slaughter of living creatures; by that means showing himself more cruel than the most savage of wild beasts. For blood, murder, and flesh are proper to nourish the kite, the wolf, and dragon; but to men they are delicious viands. Then making use of all, he does not do like the beasts, which abstain from most creatures and are at enmity only with a few, and that only compelled by the necessities of hunger; but neither fowl nor fish nor any thing that lives upon the land escapes your tables, though they bear the epithets of human and hospitable."],[8,8,"GRYLLUS. Let it be so, that nothing will serve ye but to devour whatever comes near ye, to pamper and indulge your voracious appetites. Yet where is the benefit and pleasure of all this? But such is the prudence of the beasts, as not to admit of any vain and unprofitable arts. And as for those that are necessary, they do not acquire them, as being introduced by others or taught for reward; neither do they make it their study to soder and fasten one contemplation to another, but they are supplied by their own prudence with such as are true-born and genuine. It is true, we hear the Egyptians are generally physicians. But the beasts are not only every one of them notionally endued with knowledge and art which way to cure themselves, but also to procure their food and repair their strength, to catch their prey by slight and cunning, to guard themselves from danger; neither are some of them ignorant how to teach the science of music so far as is convenient for them. For from whom did we hogs learn to run to the rivers, when we are sick, to search for crawfish? Who taught the tortoises, when they have eaten vipers, to physic themselves with origanum? Who taught the Cretan goats, when shot with arrows that stick in their bodies, to betake themselves to dittany, which they have no sooner eaten, but the heads of the darts fall out of the wound? Now if you say that Nature is the schoolmistress that teaches them these things, you acknowledge the prudence of beasts to be derived from the chiefest and wisest original of understanding; which if you think not proper to call reason and wisdom, it is time for ye to find out a more glorious and honorable name for it. Indeed by its effects it shows itself to be greater and more wonderful in power; not illiterate or without education, but instructed by itself and wanting nothing from without; not weak and imperfect, but, through the vigor and perfection of its natural virtue, supporting and cherishing that natural contribution of understanding which others attain to by instruction and education. So that, whatever men acquire and contemplate in the midst of their luxury and wantonness, those things our understanding attains to through the excellency of our apprehensions, even contrary to the nature of the body. For not to speak of whelps that learn to draw dry foot, and colts that will practise figure-dances; there are crows that will speak, and dogs that will leap through hoops as they turn around. You shall also see horses and bulls upon the theatres lie down, dance, stop, and move their bodies after such a manner as would puzzle even men to perform the same things; which, though they are of little use, yet being learned and remembered by beasts, are great arguments of their docility. If you doubt whether we learn arts, be convinced that we teach them. For partridges teach their young ones to hide themselves by lying upon their backs just before a clod of earth, to escape the pursuit of the fowlers. And you shall observe the old storks, when their young ones first begin to take wing, what care they take to instruct them upon the tops of houses. Nightingales also teach their young ones to sing; insomuch that nightingales taken young out of the nest, and bred up by hand in cages, sing worse, as being deprived of their instructors before their time. So that after I had been a while transformed into this shape, I admired at myself, that I was so easily persuaded by idle arguments of the sophisters to believe that all other creatures were void of sense and reason except man."],[9,9,"ULYSSES. What then, Gryllus? Does your transmutation inform ye also that sheep and asses are rational creatures? GRYLLUS. From these very creatures, most worthy and best of men, Ulysses, the nature of beasts is chiefly to be discerned to be as it is, neither void of reason nor understanding. For as one tree is neither more or less than another without a soul, but all are together in the same condition of insensibility (for there is no tree that is endued with a soul); so neither would one animal seem to be more slow to understand or more indocible than another, if all did not partake of reason and understanding, though some in a less, some in a greater measure. For you must consider that the stupidity and slothfulness of some is an argument of the quickness and subtlety of others, which easily appears when you compare a fox, a wolf, or a bee with a sheep or ass; as if thou shouldest compare thyself to Polyphemus, or thy grandfather Autolycus with the Corinthian [mentioned in] Homer. For I do not believe there is such difference between beast and beast, in point of reason and understanding and memory, as between man and man. ULYSSES. Have a care, Gryllus; it is a dangerous thing to allow them reason that have no knowledge of a Deity. GRYLLUS. Must we then deny that thou, most noble Ulysses, being so wise and full of stratagems as thou art, wast begotten by Sisyphus?"]]},"phrases":[[54,0,313,315,"c"],[103,7,259,261,"c"],[118,0,52,53,"c"],[118,1,10,11,"c"],[144,0,130,132,"c"],[144,3,535,539,"c"],[144,9,42,43,"c"]],"lex":{},"quotes":{"2":[["quotes","to-prove-that-every-man-who-is-virtuous-",1,106]]}}
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These facts, Circe, I believe I have learned and shall not forget them; yet I should be happy to learn from you further whether there are any Greeks among those whom you have changed from the shape of men into wolves and lions. CIRCE. Quite a few, beloved Odysseus. But what is your reason for asking this question? ODYSSEUS. It is, I swear, because it would bring me noble glory among the Greeks if by your favour I should restore comrades of mine to their original humanity and not allow them to grow old in the unnatural guise of beasts, leading an existence that is so piteous and shameful. CIRCE. Here’s a lad who finds it appropriate that not only himself and his companions, but even total strangers should, through his stupidity, find his ambition their ruin. ODYSSEUS. This is a new potion of words that you are stirring and drugging for me, Circe. It will certainly transform me literally into a beast if I am to take your word for it that changing from beast to man spells ruin. CIRCE. Haven’t you already worked a stranger magic than this on yourself? You who refused an ageless, immortal life at my side and would struggle through a thousand new dangers to a woman who is mortal and, I can assure you, no longer so very young - and this for no object other than to make yourself more gaped at and renowned than you already are, pursuing an empty phantom instead of what is truly good. ODYSSEUS. All right, let it be as you say, Circe. Why must we quarrel again and again about the same matters? Now please just grant me the favour of letting the men go free. CIRCE. By the Black Goddess, it’s not so simple as that. These creatures are no run of the mill. You must ask them first if they are willing. If they say no, my hero, you’ll have to argue with them and convince them. And if you don’t, and they win the argument, then you must be content with having exercised poor judgement about yourself and your friends. ODYSSEUS. Dear lady, why are you making fun of me? How can they argue with me or I with them so long as they are asses and hogs and lions? CIRCE. Courage, courage, my ambitious friend. I’ll see to it that you shall find them both receptive and responsive. Or rather, one of the number will be enough to thrust and parry for them all. Presto! You may talk with this one. ODYSSEUS. And how am I to address him, Circe? Who in the world was he? CIRCE. What’s that to do with the issue? Call him Gryllus, if you like. I’ll retire now to avoid any suggestion that he is arguing against his own convictions to curry favour with me."],[1,1,"GRYLLUS. Hello, Odysseus. ODYSSEUS. And you too, Gryllus, for heaven’s sake! GRYLLUS. What do you want to ask? ODYSSEUS. Since I am aware that you have been men, I feel sorry for all of you in your present plight; yet it is only natural that I should be more concerned for those of you who were Greeks before you fell into this misfortune. So now I have asked Circe to remove the spell from any Greek who chooses and restore him to his original shape and let him go back home with us. GRYLLUS. Stop, Odysseus! Not a word more! You see, we don’t any of us think much of you either, for evidently it was a farce, that talk of your cleverness and your fame as one whose intelligence far surpassed the rest - a man who boggles at the simple matter of changing from worse to better because he hasn’t considered the matter. For just as children dread the doctor’s doses and run from lessons, the very things that, by changing them from invalids and fools, will make them healthier and wiser, just so you have shied away from the change from one shape to another. At this very moment you are not only living in fear and trembling as a companion of Circe, frightened that she may, before you know it, turn you into a pig or a wolf, but you are also trying to persuade us, who live in an abundance of good things, to abandon them, and with them the lady who provides them, and sail away with you, when we have again become men, the most unfortunate of all creatures! ODYSSEUS. To me, Gryllus, you seem to have lost not only your shape, but your intelligence also under the influence of that drug. You have become infected with strange and completely perverted notions. Or was it rather an inclination to swinishness that conjured you into this shape? GRYLLUS. Neither of these, king of the Cephallenians. But if it is your pleasure to discuss the matter instead of hurling abuse, I shall quickly make you see that we are right to prefer our present life in place of the former one, now that we have tried both. ODYSSEUS. Go on. I should like to hear you."],[2,2,"GRYLLUS. And I, in that case, to instruct you. Let us begin with the virtues, which, we note, inspire you with pride; for you rate yourselves as far superior to animals in justice and wisdom and courage and all the rest of them. But answer me this, wisest of men! Once I heard you telling Circe about the land of the Cyclopes, that though it is not ploughed at all nor does anyone sow there, yet it is naturally so fertile and fecund that it produces spontaneously every kind of crops. Do you, then, rate this land higher than rugged, goat-pasturing Ithaca, which barely yields the tiller a meagre, churlish, trifling crop after great efforts and much toil? And see that you don’t lose your temper and give me a patriotic answer that isn’t what you really believe. ODYSSEUS. I have no need to lie; for though I love and cherish my native soil more, the other wins my approval and admiration. GRYLLUS. Then this, we shall say, is the situation: the wisest of men thinks fit to commend and approve one thing while he loves and prefers another. Now I assume that your answer applies to the spiritual field also, for the situation is the same as with the land: that spiritual soil is better which produces a harvest of virtue as a spontaneous crop without toil. ODYSSEUS. Yes, this too you may assume. GRYLLUS. At this moment, then, you are conceding the point that the soul of beasts has a greater natural capacity and perfection for the generation of virtue; for without command or instruction, unsown and unploughed, as it were, it naturally brings forth and develops such virtue as is proper in each case. ODYSSEUS. And what sort of virtue, Gryllus, is ever found in beasts?"],[3,3,"GRYLLUS. Ask rather what sort of virtue is not found in them more than in the wisest of men? Take first, if you please, courage, in which you take great pride, not even pretending to blush when you are called valiant and sacker of cities. Yet you, you villain, are the man who by tricks and frauds have led astray men who knew only a straightforward, noble style of war and were unversed in deceit and lies; while on your freedom from scruple you confer the name of the virtue that is least compatible with such nefariousness. Wild beasts, however, you will observe, are guileless and artless in their struggles, whether against one another or against you, and conduct their battles with unmistakably naked courage under the impulse of genuine valour. No edict summons them, nor do they fear a writ of desertion. No, it is their nature to flee subjection; with a stout heart they maintain an indomitable spirit to the very end. Nor are they conquered even when physically overpowered; they never give up in their hearts, even while perishing in the fray. In many cases, when beasts are dying, their valour withdraws together with the fighting spirit to some point where it is concentrated in one member and resists the slayer with convulsive movements and fierce anger until, like a fire, it is completely extinguished and departs. Beasts never beg or sue for pity or acknowledge defeat: lion is never slave to lion, or horse to horse through cowardice, as man is to man when he unprotestingly accepts the name whose root is cowardice. And when men have subdued beasts by snares and tricks, such of them as are full grown refuse food and endure the pangs of thirst until they induce and embrace death in place of slavery. But nestlings and cubs, which by reason of age are tender and docile, are offered many beguiling allurements and enticements that act as drugs. These give them a taste for unnatural pleasures and modes of life, and in time make them spiritless to the point where they accept and submit to their so-called taming, which is really an emasculation of their fighting spirit. These facts make it perfectly obvious that bravery is an innate characteristic of beasts, while in human beings an independent spirit is actually contrary to nature. The point that best proves this, gentle Odysseus, is the fact that in beasts valour is naturally equal in both sexes and the female is in no way inferior to the male. She takes her part both in the struggle for existence and in the defence of her brood. You have heard, I suppose, of the sow of Crommyon which, though a female beast, caused so much trouble to Theseus. That famous Sphinx would have got no good of her wisdom as she sat on the heights of Mt. Phicium, weaving her riddles and puzzles, if she had not continued to surpass the Thebans greatly in power and courage. Somewhere thereabouts lived also the Teumesian vixen, a thing atrocious ; and not far away, they say, was the Pythoness who fought with Apollo for the oracle at Delphi. Your king received Aethe from the Sicyonian as a recompense for excusing him from military service, making a very wise choice when he preferred a fine, spirited mare to a cowardly man. You yourself have often observed in panthers and lionesses that the female in no way yields to the male in spirit and valour. Yet, while you are off at the wars, your wife sits at home by the fire and troubles herself not so much as a swallow to ward off those who come against herself and her home - and this though she is a Spartan born and bred. So why should I go on to mention Carian or Maeonian women? Surely from what has been said it is perfectly obvious that men have no natural claim to courage; if they did, women would have just as great a portion of valour. It follows that your practice of courage is brought about by legal compulsion, which is neither voluntary nor intentional, but in subservience to custom and censure and moulded by extraneous beliefs and arguments. When you face toils and dangers, you do so not because you are courageous, but because you are more afraid of some alternative. For just as that one of your companions who is the first to board ship stands up to the light oar, not because he thinks nothing of it, but because he fears and shuns the heavier one; just so he who accepts the lash to escape the sword, or meets a foe in battle rather than be tortured or killed, does so not from courage to face the one situation, but from fear of the other. So it is clear that all your courage is merely the cowardice of prudence and all your valour merely fear that has the good sense to escape one course by taking another. And, to sum up, if you think that you are better in courage than beasts, why do your poets call the doughtiest fighters wolf-minded and lion-hearted and like a boar in valour, though no poet ever called a lion man-hearted or a boar like a man in valour? But, I imagine, just as when those who are swift are called wind-footed and those who are handsome are called godlike, there is exaggeration in the imagery; just so the poets bring in a higher ideal when they compare mighty warriors to something else. And the reason is that the spirit of anger is, as it were, the tempering or the cutting edge of courage. Now beasts use this undiluted in their contests, whereas you men have it mixed with calculation, as wine with water, so that it is displaced in the presence of danger and fails you when you need it most. Some of you even declare that anger should not enter at all into fighting, but be dismissed in order to make use of sober calculation; their contention is correct so far as selfpreservation goes, but is disgracefully false as regards valorous defence. For surely it is absurd for you to find fault with Nature because she did not equip your bodies with natural stings, or place fighting tusks among your teeth, or give you nails like curved claws, while you yourselves remove or curb the emotional instrument that Nature has given."],[4,4,"ODYSSEUS. Bless me, Gryllus, you must once have been a very clever sophist, one may judge, since even as things are, and speaking from your swinishness, you can attack the subject with such fervent ardour. But why have you failed to discuss temperance, the next in order? GRYLLUS. Because I thought that you would first wish to take exception to what I have said. But you are eager to hear about temperance since you are the husband of a model of chastity and believe that you yourself have given a proof of self-control by rejecting the embraces of Circe. And in this you are no more continent than any of the beasts; for neither do they desire to consort with their betters, but pursue both pleasure and love with mates of like species. So it is no wonder that, like the Mendesian goat in Egypt which, when shut up with many beautiful women, is said not to be eager to consort with them, but is far more excited about nannies, you likewise are contented with the kind of love that is familiar to you and, being a mortal, are not eager to sleep with a goddess. As for the chastity of Penelope, the cawing of countless crows will pour laughter and contempt upon it; for every crow, if her mate dies, remains a widow, not merely for a short time, but for nine generations of men. It follows that your fair Penelope is nine times inferior in chastity to any crow you please."],[5,5,"GRYLLUS. Now since you are not unaware that I am a sophist, let me marshal my arguments in some order by defining temperance and analysing the desires according to their kinds. Temperance, then, is a curtailment and an ordering of the desires that eliminate those that are extraneous or superfluous and discipline in modest and timely fashion those that are essential. You can, of course, observe countless differences in the desires and the desire to eat and drink is at once natural and essential, while the pleasures of love, which, though they find their origin in nature, yet may be forgone and discarded without much inconvenience, have been called natural, but not essential. But there are desires of another kind, neither essential nor natural, that are imported in a deluge from without as a result of your inane illusions and because you lack true culture. So great is their multitude that the natural desires are, every one of them, all but overwhelmed, as though an alien rabble were overpowering the native citizenry. But beasts have souls completely inaccessible and closed to these adventitious passions and live their lives as free from empty illusions as though they dwelt far from the sea. They fall short in the matter of delicate and luxurious living, but solidly protect their sobriety and the better regulation of their desires since those that dwell within them are neither numerous nor alien. Certainly there was a time when I myself, no less than you now, was dazzled by gold and held it to be an incomparable possession; so likewise I was caught by the lure of silver and ivory and the man who had most property of this sort seemed to me to be a blissful favourite of the gods, whether he was a Phrygian or a Carian, one more villainous than Dolon or more unfortunate than Priam. In that situation, constantly activated by these desires, I reaped no joy or pleasure from the other things of life, which I had sufficiently and to spare. I grumbled at my life, finding myself destitute of the most important things and a loser in the lottery of fortune. This is the reason why, as I recall, when I saw you once in Crete tricked out in holiday attire, it was not your intellect or your virtue that I envied, but the softness of the elegantly woven garment and the beautiful wool of your purple cloak that I admired and gaped at (the clasp, I believe, was of gold and had some frivolity worked on it in exquisitely fine intaglio). I followed you about as enchanted as a woman. But now I am rid and purified of all those empty illusions. I have no eyes for gold and silver and can pass them by just like any common stone; and as for your fine robes and tapestries, I swear there’s nothing sweeter for me to rest in when I’m full than deep, soft mud. None, then, of such adventitious desires has a place in our souls; our life for the most part is controlled by the essential desires and pleasures. As for those that are non-essential, but merely natural, we resort to them without either irregularity or excess."],[6,6,"GRYLLUS. Let us, in fact, first describe these pleasures. Our pleasure in fragrant substances, those that by their nature stimulate our sense of smell, besides the fact that our enjoyment of this is simple and costs nothing, also contributes to utility by providing a way for us to tell good food from bad. For the tongue is said to be, and is, a judge of what is sweet or bitter or sour, when liquid flavours combine and fuse with the organ of taste; but our sense of smell, even before we taste, is a judge that can much more critically distinguish the quality of each article of food than any royal taster in the world. It admits what is proper, rejects what is alien, and will not let it touch or give pain to the taste, but informs on and denounces what is bad before any harm is done. And in other respects smell is no nuisance to us, as it is to you, forcing you to collect and mix together incense of one kind or another and cinnamon and nard and malobathrum and Arabian aromatic reeds, with the aid of a formidable dyer’s or witch’s art, of the sort to which you give the name of unguentation, thus buying at a great price an effeminate, emasculating luxury which has absolutely no real use. Yet, though such is its nature, it has depraved not only every woman, but lately the greater part of men as well, so that they refuse to sleep even with their own wives unless they come to bed reeking with myrrh and scented powders. But sows attract boars and nannies bucks and other female creatures their consorts by means of their own special odours; scented, as they are, with pure dew and grassy meadows, they are attracted to the nuptial union by mutual affection. The females are not coy and do not cloak their desires with deceits or trickeries or denials; nor do the males, driven on by the sting of mad lust, purchase the act of procreation by money or toil or servitude. No! Both parties celebrate at the proper time a love without deceit or hire, a love which in the season of spring awakens, like the burgeoning of plants and trees, the desire of animals, and then immediately extinguishes it. Neither does the female continue to receive the male after she has conceived, nor does the male attempt her. So slight and feeble is the regard we have for pleasure: our whole concern is with Nature. Whence it comes about that to this very day the desires of beasts have encompassed no homosexual mating. But you have a fair amount of such trafficking among your high and mighty nobility, to say nothing of the baser sort. Agamemnon came to Boeotia hunting for Argynnus, who tried to elude him, and slandering the sea and winds then he gave his noble self a noble bath in Lake Copaïs to drown his passion there and get rid of his desire. Just so Heracles, pursuing a beardless lad, lagged behind the other heroes and deserted the expedition. On the Rotunda of Ptoian Apollo one of your men secretly inscribed FAIR IS ACHILLES - when Achilles already had a son. And I hear that the inscription is still in place. But a cock that mounts another for the lack of a female is burned alive because some prophet or seer declares that such an event is an important and terrible omen. On this basis even men themselves acknowledge that beasts have a better claim to temperance and the non-violation of nature in their pleasures. Not even Nature, with Law for her ally, can keep within bounds the unchastened vice of your hearts; but as though swept by the current of their lusts beyond the barrier at many points, men do such deeds as wantonly outrage Nature, upset her order, and confuse her distinctions. For men have, in fact, attempted to consort with goats and sows and mares, and women have gone mad with lust for male beasts. From such unions your Minotaurs and Aegipans, and, I suppose, your Sphinxes and Centaurs have arisen. Yet it is through hunger that dogs have occasionally eaten a man; and birds have tasted of human flesh through necessity; but no beast has ever attempted a human body for lustful reasons. But the beasts I have mentioned and many others have been victims of the violent and lawless lusts of man."],[7,7,"GRYLLUS. Though men are so vile and incontinent where the desires I have spoken of are concerned, they can be proved to be even more so in the case of essential desires, being here far inferior to animals in temperance. These are the desires for food and drink, in which we beasts always take our pleasure along with some sort of utility; whereas you, in your pursuit of pleasure rather than natural nourishment, are punished by many serious ailments which, welling up from one single source, the surfeit of your bodies, fill you with all manner of flatulence that is difficult to purge. In the first place each species of animal has one single food proper to it, grass or some root or fruit. Those that are carnivorous resort to no other kind of nourishment, nor do they deprive those weaker than themselves of sustenance; but the lion lets the deer, and the wolf lets the sheep, feed in its natural pasture. But man in his pleasures is led astray by gluttony to everything edible; he tries and tastes everything as if he had not yet come to recognize what is suitable and proper for him; alone of all creatures he is omnivorous. In the first place his eating of flesh is caused by no lack of means or methods, for he can always in season harvest and garner and gather in such a succession of plants and grains as will all but tire him out with their abundance; but driven on by luxurious desires and satiety with merely essential nourishment, he pursues illicit food, made unclean by the slaughter of beasts; and he does this in a much more cruel way than the most savage beasts of prey. Blood and gore and raw flesh are the proper diet of kite and wolf and snake; to man they are an appetizer. Then, too, man makes use of every kind of food and does not, like beasts, abstain from most kinds and consequently make war on a few only that he must have for food. In a word, nothing that flies or swims or moves on land has escaped your so-called civilized and hospitable tables."],[8,8,"GRYLLUS. Well, then. It is admitted that you use animals as appetizers to sweeten your fare. Why, therefore Animal intelligence, on the contrary, allows no room for useless and pointless arts; and in the case of essential ones, we do not make one man with constant study cling to one department of knowledge and rivet him jealously to that; nor do we receive our arts as alien products or pay to be taught them. Our intelligence produces them on the spot unaided, as its own congenital and legitimate skills. I have heard that in Egypt everyone is a physician; and in the case of beasts each one is not only his own specialist in medicine, but also in the providing of food, in warfare and hunting as well as in self-defence and music, in so far as any kind of animal has a natural gift for it. From whom have we swine learned, when we are sick, to resort to rivers to catch crabs? Who taught tortoises to devour marjoram after eating the snake? And who instructed Cretan goats, when they are pierced by an arrow, to look for dittany, after eating which the arrowhead falls out? For if you speak the truth and say that Nature is their teacher, you are elevating the intelligence of animals to the most sovereign and wisest of first principles. If you do not think that it should be called either reason or intelligence, it is high time for you to cast about for some fairer and even more honourable term to describe it, since certainly the faculty that it brings to bear in action is better and more remarkable. It is no uninstructed or untrained faculty, but rather self-taught and self-sufficient - and not for lack of strength. It is just because of the health and completeness of its native virtue that it is indifferent to the contributions to its intelligence supplied by the lore of others. Such animals, at any rate, as man for amusement or easy living induces to accept instruction and training have understanding to grasp what they are taught even when it goes contrary to their physical endowment, so superior are their mental powers. I say nothing of puppies that are trained as hunters, or colts schooled to keep time in their gait, or crows that are taught to talk, or dogs, to jump through revolving hoops. In the theatres horses and steers go through an exact routine in which they lie down or dance or hold a precarious pose or perform movements not at all easy even for men; and they remember what they have been taught, these exhibitions of docility which are not in the least useful for anything else. If you are doubtful that we can learn arts, then let me tell you that we can even teach them. When partridges are making their escape, they accustom their fledglings to hide by falling on their backs and holding a lump of earth over themselves with their claws. You can observe storks on the roof, the adults showing the art of flying to the young as they make their trial flights. Nightingales set the example for their young to sing; while nestlings that are caught young and brought up by human care are poorer singers, as though they had left the care of their teacher too early. and since I have entered into this new body of mine, I marvel at those arguments by which the sophists brought me to consider all creatures except man irrational and senseless."],[9,9,"ODYSSEUS. So now, Gryllus, you are transformed. Do you attribute reason even to the sheep and the ass? GRYLLUS. From even these, dearest Odysseus, it is perfectly possible to gather that animals have a natural endowment of reason and intellect. For just as one tree is not more nor less inanimate than another, but they are all in the same state of insensibility, since none is endowed with soul, in the same way one animal would not be thought to be more sluggish or indocile mentally than another if they did not all possess reason and intellect to some degree - though some have a greater or less proportion than others. Please note that cases of dullness and stupidity in some animals are demonstrated by the cleverness and sharpness of others - as when you compare an ass and a sheep with a fox or a wolf or a bee. It is like comparing Polyphemus to you or that dunce Coroebus to your grandfather Autolycus. I scarcely believe that there is such a spread between one animal and another as there is between man and man in the matter of judgement and reasoning and memory. ODYSSEUS. But consider, Gryllus: is it not a fearful piece of violence to grant reason to creatures that have no inherent knowledge of God? GRYLLUS. Then shall we deny, Odysseus, that so wise and remarkable a man as you had Sisyphus for a father?"]],"t2":[[0,0,"ULYSSES. All these things, Circe, I believe that I have learned and well remember. But I would willingly ask thee, whether thou hast any Grecians here, which being men thou hast transformed into wolves and lions. CIRCE. Very many, dearest Ulysses, but wherefore do you ask the question? ULYSSES. Because in good truth I am of opinion I should gain a high reputation among the Greeks, if by thy favor I could restore these men to human shape again, and not suffer them through any negligence of mine to wax old in the bodies of beasts, where they lead a miserable and ignominious life. CIRCE. Surely, this man, fool as he is, believes it requisite that his ambition should be unfortunate not only to himself and his friends, but to those that nothing belong to him. ULYSSES. Thou art now jumbling and mixing another villanous potion of twittle twattle, and wouldst plainly turn me into a beast too, if thou couldst make me believe that it were a misfortune to be transformed from a beast to a man. CIRCE. What hast thou made thyself better than a beast, who, forsaking an immortal life, free from the miseries of old age, with me, art making such haste through a thousand threatening calamities to a mortal and (as I may say) old wife, pursuing an empty good and a shadow instead of real truth, and all this, thinking to be more conspicuous and famous than thou art. ULYSSES. Well, Circe, let it be as thou sayest; for why should we be always contending about the same thing? However, do me the favor to restore these men, and give them into my custody. CIRCE. By Hecate, not so fast neither; these are no ordinary fellows. But ask them first whether they are willing. If they refuse, do you, being such an eloquent gentleman, discourse them and persuade them; if you cannot persuade them, being too hard for ye at your own weapon, then let it suffice ye that you have ill consulted your own and the good of your friends. ULYSSES. Blessed woman, wherefore dost thou mock me thus? For how can they either talk or hear reason, so long as they are asses, hogs, and lions? CIRCE. Be of good comfort, most ambitious of men; I will so order the business, that they shall both understand and discourse; or rather, let one suffice to hear and return answers instead of all the rest. Look ye, here is one at hand; pray talk to him. ULYSSES. Prithee, Circe, by what name shall we call him? Who is this fellow of all the men in the world? CIRCE. What’s this to the purpose? Call him Gryllus, if you please; and for my part, I’ll leave ye together, that ye may not suspect him for speaking contrary to his mind to please me."],[1,1,"GRYLLUS. Save ye, Mr. Ulysses. ULYSSES. And you too, by Jove, Mr. Gryllus. GRYLLUS. What is’t your worship would have with me? ULYSSES. Knowing you were all born men, I pity the condition ye are now in; and I pity ye the more, for that being Greeks ye are fallen under this misfortune; and therefore I made it my request to Circe that she would restore ye again to your former shape, as many of you as were desirous, to the end ye might return home again with us. GRYLLUS. Hold, Mr. Ulysses, not a word more of this, I beseech your worship. For we all contemn thee, as one that none but fools call cunning, and as vainly vauntest thyself to be wiser than other men, and yet art afraid of being changed from worse to better; like children that are frightened at physician’s doses and hate going to school, although the medicines and the precepts make them healthy and learned of diseased and fools; just so thou refusest to be transformed out of one thing into another. And now thy bones rattle in thy skin for dread of living with Circe, lest she should transform thee into a hog or a wolf; and thou wouldst persuade us living in plenty of all enjoyments not only to forsake these blessings, but to abandon her that has so well provided for us, to sail along with thee, and to become men again, the most miserable of all creatures. ULYSSES. In my opinion, Gryllus, this same wicked cup has not only deprived thee of thy shape, but of thy sense and reason too; or else thou art got drunk with those opinions which are everywhere exploded as nasty and villanous, unless some voluptuous pleasure of custom and habit has bewitched thee to this body. GRYLLUS. Neither of these, O king of the Cephallenians. But if thou art come hither to dispute, and not to rail and swagger, we shall soon convince thee, having experience of both manners of living, that our way is to be preferred before that which thou so much applaudest. ULYSSES. Nay, then go on; I’ll listen with both ears to hear this paradox discussed."],[2,2,"GRYLLUS. Have at ye then, sir. But it behooves us to begin first with those virtues which you so presumptuously assume to yourselves, and for which you so highly advance yourselves before the beasts, such as justice, prudence, fortitude, etc. Now answer me, thou the wisest among mortals; for I have heard thee telling a story to Circe of the territory of the Cyclops, that being neither ploughed nor planted by any person, it is so fertile and generously productive, that it bears all sorts of fruits and herbs spontaneously Now which do you prefer, this country, or your own goat-feeding stony Ithaca, which being cultivated with great labor and hardship, yet answers the expectations of the husbandmen with only a mean and scanty return? Now take it not amiss that I forewarn ye lest your love to your country sway ye to give an answer contrary to truth. ULYSSES. No, no, I will not lie for the matter; I must confess I love and honor my own country more; but I applaud and admire theirs far beyond it. GRYLLUS. Hence we must conclude that it is so as the wisest of men has affirmed; that there are some things to be praised and approved, others to be preferred by choice and affection. And I suppose you believe the same concerning the soul. For the same reasons hold in reference to the soul as to the ground; that such a soul should be the best, that produces virtue like spontaneous fruit, without labor and toil. ULYSSES. Grant all this. GRYLLUS. Then you confess that the souls of beasts are the more perfect, and more fertilely endued for the production of virtue; seeing that without any command or instruction—as it were without sowing or ploughing—it produces and increases that virtue which is requisite for every one. ULYSSES. Prithee, Gryllus, don’t rave, but tell me what those virtues are that beasts partake of?"],[3,3,"GRYLLUS. Rather what virtues do they not partake of in a higher degree than the wisest of men? Look upon fortitude in the first place, of which you vaunt and brag to have such a terrible share, being not ashamed of the magnificent titles of Ulysses the bold and city-stormer, when indeed, like a pitiful knave as thou art, thou dost only circumvent by tricks and artifices men that understand only the simple and generous way of making war, ignorant altogether of fraud and faith-breaking, and by that means coverest thy deceit with the name of virtue, which never admits of any such coney-catching devices. But do you observe the combats and warfare of beasts, as well one against another as against yourselves, how free from craft and deceit they are, and how with an open and naked courage they defend themselves by mere strength of body; and how, neither afraid of the law that calls them forth to battle nor the severe edicts against deserters, but only out of scorn to be overcome, they fight with obstinacy to the last for conquest and victory. For they are not vanquished when their bodies are worsted, neither does despair cowardize them, but they die upon the spot. And you shall see many times that the strength of many, while they are expiring, being retired and crowded together in some part of the body, still makes resistance against the victor, and pants and fumes till at length it fails like extinguished fire that goes out for want of fuel. But there is no crying for quarter, no begging of mercy, no acknowledgment of being beaten; nor will the lion be a slave to the lion, nor the horse to the horse, as one man is a slave to another, willingly and patiently embracing servitude, which derives its name (δουλεία) from that of cowardice (δειλία). On the other side, such beasts as men by nets and treacherous snares get into their power, if fully grown, rather choose to die than serve, refusing nourishment and suffering extremity of drought. But as for their young ones,—being tractable and supple by reason of their age, and fed with the deceitful mixtures and food that men provide for them, their inbred fierceness languishing through the taste of preternatural delights,—they suffer that which is called domestication, which is only an effeminating of their natural fury. Whence it is apparent that beasts are naturally inclined to be courageous and daring, but that the martial confidence of men is preternatural. Which, most noble Ulysses, you may chiefly observe from hence; for that in beasts Nature keeps an equal balance of strength; so that the female, being but little inferior to the male, undergoes all necessary toils, and fights in defence of her young ones. And thus you hear of a certain Cromyonian sow, which, though a female, held Theseus tack, and found him work sufficient. Neither had the wisdom of that same female Sphinx that sat on Phicium, with all her riddles and enigmas, availed her, had she not far excelled the Cadmeans in strength and fortitude. Not far from whence the Telmesian fox had his den, a great propounder of questions also; not to omit the female serpent that fought with Apollo for his oracle at Delphi. Your king also took the mare Aetha from the Sicyonian, as a bribe to discharge him from going to the wars; and he did well, thereby showing how much he esteemed a valiant and generous mare above a timorous coward. You yourself have also seen female panthers and lionesses little inferior to the males in strength and courage; when your own wife, though a Lacedaemonian, when you were hectoring and blustering abroad, sat at home in the chimney-corner, not daring to do so much as the very swallows in encountering those who plagued both her and her family. Why need I still speak of the Carian and Maeonian women? Whence it is apparent that fortitude is not natural to men, for then the women would partake of the same strength with men. So that the fortitude which you exercise is only constrained by law, not natural and voluntary, but subservient to the manners of the place and enslaved to reproach, a thing made up only of glorious words and adventitious opinion. And you undergo labor and throw yourself into danger, not out of real valor and boldness, but because ye are more afraid of other things. Therefore, as among thy own companions he that first makes haste to snatch up the light oar does it not because he contemns it, but because he is loath to be troubled with the more heavy; so he that endures a blow to avoid a wound, and defends himself against an enemy to preserve himself from wounds and death, does it not out of daring courage against the one, but out of fear of the other. Thus your fortitude is only a prudent fear; and your courage a knowing timidity, which understandingly does one thing to avoid another. In short, if you believe yourselves superior to the beasts in fortitude, why do your poets call those that behave themselves most valiantly against their enemies wolf-breasted, lion-hearted, and compare them to wild boars; but never call the courage of lions man-like, or resemble the strength of a wild boar to that of a man? But as they call the swift wind-footed, and the beautiful Godlike-formed, hyperbolizing in their similes; so when they extol the gallantry of the stout in battle, they derive their comparisons from the superior in bravery. The reason is, because courage is as it were the tincture and edge of fortitude; which the beasts make use of unmixed in their combats, but in you being mixed with reason, like wine diluted with water, it gives way to danger and loses the opportunity. And some of you there are who deny that courage is requisite in battle, and therefore laying it aside make use of sober reason; which they do well for their preservation, but are shamefully beside the cushion, in point of strength and revenge. How absurd is it therefore for you to complain of Nature, because she did not furnish your bodies with goads and teeth and crooked claws to defend yourselves, when at the same time you would disarm the soul of her natural weapons?"],[4,4,"ULYSSES. In good truth, Gryllus, you are grown, in my conceit, a notable sophister, to discourse at this rate out of a hog’s snout, and yet to handle your argument so strenuously. But why have you not all this while spoke a word of temperance? GRYLLUS. Because I thought you would have contradicted first what I have already said. But you are in haste to hear what I have to say concerning temperance, because that, being the husband of a most temperate and chaste wife, you believe you have set us an example of temperance by abstaining from Circe’s embraces. And yet in this you differ nothing from all the beasts; for neither do they desire to approach their superiors, but they pursue their pleasures and amours among those of their own tribe. No wonder is it then, if—like the Mendesian goat in Egypt, which is reported to have been shut up with several most beautiful women, yet never to have offered copulation with them, but when he was at liberty, with a lustful fury flew upon the she-goats—so thou, though a man addicted greatly to venereal pleasures, yet being a man, hast no desire to sleep with a goddess. And for the chastity of thy Penelope, the ten thousand rooks and daws that chatter it abroad do but make it ridiculous and expose it to contempt, there being not one of those birds but, if she loses her mate, continues a widow, not for a small time, but for nine ages of men; so that there is not one of those female rooks that does not surpass in chastity thy fair Penelope above nine times."],[5,5,"GRYLLUS. But because thou believest me to be a sophister, I shall observe a certain order in my discourse, first giving thee the definition of temperance, and then dividing desire according to the several kinds of it. Temperance then is the contracting and well governing our desires, pruning off those that are superfluous and encroaching upon our wills, and ruling those that are necessary by the standards of reason and moderation. Now in desires you observe a vast number of distinctions. For it is both natural and necessary to drink; but as for venereal desires, which derive their originals from Nature, there is a time when they may be restrained without any inconvenience; these are therefore called natural but not necessary. But there is another sort, which are neither natural nor necessary, but infused from without by vain opinion through the mistake of right and true; and it is these that want but very little of ruining all your natural desires with their number, like a multitude of foreigners outnumbering the natives and expelling them from their habitations. But the beasts, having their souls unmixed and not to be overcome by these adventitious passions, and living lives as distant from vain opinion as from the sea, are inferior to you in living elegantly and superfluously, but they are extremely wary in preserving temperance and the right government of their desires, as being neither troubled with many, nor those foreign to their natures. And therefore formerly I was no less smitten with the glister of gold than thou art now, as believing nothing else that a man could possess to be comparable to it. Silver also and ivory inveigled me with the same desires; and he that enjoyed these things in the greatest measure seemed to be a man most happy and beloved of God, whether a Phrygian or a Carian, whether more meanly descended than Dolon or more miserable than Priam. From thenceforward being altogether swayed by my desires, I reaped no other pleasure nor delight in any other blessings of my life, with which I abounded, believing that I wanted still and missed my share of those that were the chiefest and the greatest. Therefore, I remember, when I beheld thee in Crete, at some solemnity, most pompously attired, I neither envied thy wisdom nor thy virtue; but the extraordinary fineness and exquisite workmanship of thy tunic, and the glistering of thy purple upper garment, and the beauty of the ornaments struck me with admiration. And the golden clasp, methought, was a pretty toy that had something of extraordinary graving in it; and bewitched with these baubles, I followed thee as the women did. But now being altogether estranged from those vain opinions, and having my understanding purified, I tread both gold and silver under my feet as I do the common stones; nor did I ever sleep more soundly upon thy carpets and tapestries, than now I do, rolled over head and ears in the deep and soft mud. None of those adventitious desires reside in our souls, but for the most part our manner of living is accustomed to necessary pleasures and desires; and as for those pleasures which are not necessary but only natural, we make such a use of them as is neither without order nor moderation."],[6,6,"GRYLLUS. And therefore let us consider these in the first place. The pleasure then that affects the sense of smelling with sweet odors and fragrant exhalations, besides that it has something in it which is pure in itself, and as it were bestowed upon us gratis, contributes also in some measure to the distinction of nourishment. For the tongue is said to be the judge of sweet, sour, and tart, only when the juices have come to be mingled and concorporate with the tasting faculty, and not before. But our smell, before the taste, becoming sensible of the virtue and qualities of every thing, and being more accurate than the tasters attending upon princes, admits what is familiar to Nature, and expels whatever is disagreeable to it; neither will it suffer it to touch or molest the taste, but accuses and declares the offensiveness of the thing smelt, before it do any harm. As to other things, it troubles us not at all as it does you, whom it constrains for the sake of the sweet scents of cinnamon, nard, malobathrum, and Arabian reed, to seek out for things dissimilar, and to jumble them together with a kind of apothecary’s or perfumer’s art, and at vast expense to purchase an unmanly and effeminate delight, for nothing profitable or useful. Now being such, this sense of smelling has not only corrupted all the female sex but the greatest part of men, insomuch that they care not to converse with their own wives, unless perfumed with precious ointments and odoriferous compositions. Whereas sows, she-goats, and other females attract the boars, he-goats, and the males of their own kind, by their own proper scents; and smelling of the pure dew, the meadows, and the fresh grass, they are incited to copulation out of common affection; the females without the coynesses of women, or the practice of little frauds and fascinations, to inflame the lust of their mates; and the males, not with amorous rage and frenzy stimulated, and enforced to purchase the act of generation with expensive hire or servile assiduity, but enjoying their seasonable amours without deceit or purchase of the satisfaction of their venery. For Nature in the spring-time, even as she puts forth the buds of plants, likewise awakens the desires of animals, but presently quenches them again, neither the female admitting the male nor the male attempting the female after conception. And thus pleasure has but a small and slender esteem among us; but Nature is all in all. So that even to this very day, we beasts were never yet tainted with coupling male with male, and female with female. Of which nevertheless there are many examples to be produced among the greatest and most celebrated persons; for I pass by those not worth remembrance. Agamemnon hunted all Boeotia in pursuit of Argynnus, who fled his embraces; and after he had falsely accused the sea and winds, bravely flung himself into the lake Copais, to quench his love and free himself from the ardor of his lust. Hercules in like manner pursuing his beardless friend, forsook his choicest associates and abandoned the fleet. In the vaulted room belonging to Apollo surnamed Ptous, one of you men secretly wrote this inscription, Achilles the fair; when Achilles at that time had a son. [And I hear the inscription is still remaining.] Yet if a cock tread a cock in the absence of the hen, he is burned alive, upon the signification of the soothsayer that it portends some fatal calamity. This is a plain confession in men themselves, that the beasts excel them in chastity, and that force is not to be put upon Nature for the sake of pleasure. But your incontinence is such, that Nature, though she have the law to assist her, is not able to keep it within bounds; insomuch that, like a rapid inundation, those inordinate desires overwhelm Nature with continual violence, trouble, and confusion. For men have copulated with she-goats, sows, and mares; and women have run mad after male beasts. And from such copulations sprang the Minotaurs and Silvans, and, as I am apt to believe, the Sphinxes and Centaurs. It is true, that sometimes, constrained by hunger, a dog or a bird has fed upon human flesh; but never yet did any beast attempt to couple with human kind. But men constrain and force the beasts to these and many other unlawful pleasures."],[7,7,"GRYLLUS. Now being thus wicked and incontinent in reference to the aforesaid lustful desires, it is no less easy to be proved that men are more intemperate than beasts, even in those things which are necessary, that is to say, in eating and drinking, the pleasure of which we always enjoy with some benefit to ourselves. But you, pursuing the pleasures of eating and drinking beyond the satisfaction of nature, are punished with many and tedious diseases, which, arising from the single fountain of superfluous gormandizing, fill your bodies with all manner of wind and vapors not easy for purgation to expel. In the first place, all sorts of beasts, according to their kind, feed upon one sort of food, which is proper to their natures; some upon grass, some upon roots, and others upon fruits. They that feed upon flesh never mind any other sort of food. Neither do they rob the weaker animals of their nourishment. But the lion suffers the hart, and the wolf the sheep, to feed upon what Nature has provided for them. But man, such is his voracity, falls upon all, to satisfy the pleasures of his appetite; tries all things, tastes all things; and, as if he were yet to seek what was the most proper diet and most agreeable to his nature, among all the creatures is the only all-devourer. And first he makes use of flesh, not for want, as having the liberty to take his choice of herbs and fruits, the plenty of which is inexhaustible; but out of luxury and being closed with necessaries, he seeks after inconvenient and impure diet, purchased by the slaughter of living creatures; by that means showing himself more cruel than the most savage of wild beasts. For blood, murder, and flesh are proper to nourish the kite, the wolf, and dragon; but to men they are delicious viands. Then making use of all, he does not do like the beasts, which abstain from most creatures and are at enmity only with a few, and that only compelled by the necessities of hunger; but neither fowl nor fish nor any thing that lives upon the land escapes your tables, though they bear the epithets of human and hospitable."],[8,8,"GRYLLUS. Let it be so, that nothing will serve ye but to devour whatever comes near ye, to pamper and indulge your voracious appetites. Yet where is the benefit and pleasure of all this? But such is the prudence of the beasts, as not to admit of any vain and unprofitable arts. And as for those that are necessary, they do not acquire them, as being introduced by others or taught for reward; neither do they make it their study to soder and fasten one contemplation to another, but they are supplied by their own prudence with such as are true-born and genuine. It is true, we hear the Egyptians are generally physicians. But the beasts are not only every one of them notionally endued with knowledge and art which way to cure themselves, but also to procure their food and repair their strength, to catch their prey by slight and cunning, to guard themselves from danger; neither are some of them ignorant how to teach the science of music so far as is convenient for them. For from whom did we hogs learn to run to the rivers, when we are sick, to search for crawfish? Who taught the tortoises, when they have eaten vipers, to physic themselves with origanum? Who taught the Cretan goats, when shot with arrows that stick in their bodies, to betake themselves to dittany, which they have no sooner eaten, but the heads of the darts fall out of the wound? Now if you say that Nature is the schoolmistress that teaches them these things, you acknowledge the prudence of beasts to be derived from the chiefest and wisest original of understanding; which if you think not proper to call reason and wisdom, it is time for ye to find out a more glorious and honorable name for it. Indeed by its effects it shows itself to be greater and more wonderful in power; not illiterate or without education, but instructed by itself and wanting nothing from without; not weak and imperfect, but, through the vigor and perfection of its natural virtue, supporting and cherishing that natural contribution of understanding which others attain to by instruction and education. So that, whatever men acquire and contemplate in the midst of their luxury and wantonness, those things our understanding attains to through the excellency of our apprehensions, even contrary to the nature of the body. For not to speak of whelps that learn to draw dry foot, and colts that will practise figure-dances; there are crows that will speak, and dogs that will leap through hoops as they turn around. You shall also see horses and bulls upon the theatres lie down, dance, stop, and move their bodies after such a manner as would puzzle even men to perform the same things; which, though they are of little use, yet being learned and remembered by beasts, are great arguments of their docility. If you doubt whether we learn arts, be convinced that we teach them. For partridges teach their young ones to hide themselves by lying upon their backs just before a clod of earth, to escape the pursuit of the fowlers. And you shall observe the old storks, when their young ones first begin to take wing, what care they take to instruct them upon the tops of houses. Nightingales also teach their young ones to sing; insomuch that nightingales taken young out of the nest, and bred up by hand in cages, sing worse, as being deprived of their instructors before their time. So that after I had been a while transformed into this shape, I admired at myself, that I was so easily persuaded by idle arguments of the sophisters to believe that all other creatures were void of sense and reason except man."],[9,9,"ULYSSES. What then, Gryllus? Does your transmutation inform ye also that sheep and asses are rational creatures? GRYLLUS. From these very creatures, most worthy and best of men, Ulysses, the nature of beasts is chiefly to be discerned to be as it is, neither void of reason nor understanding. For as one tree is neither more or less than another without a soul, but all are together in the same condition of insensibility (for there is no tree that is endued with a soul); so neither would one animal seem to be more slow to understand or more indocible than another, if all did not partake of reason and understanding, though some in a less, some in a greater measure. For you must consider that the stupidity and slothfulness of some is an argument of the quickness and subtlety of others, which easily appears when you compare a fox, a wolf, or a bee with a sheep or ass; as if thou shouldest compare thyself to Polyphemus, or thy grandfather Autolycus with the Corinthian [mentioned in] Homer. For I do not believe there is such difference between beast and beast, in point of reason and understanding and memory, as between man and man. ULYSSES. Have a care, Gryllus; it is a dangerous thing to allow them reason that have no knowledge of a Deity. GRYLLUS. Must we then deny that thou, most noble Ulysses, being so wise and full of stratagems as thou art, wast begotten by Sisyphus?"]]},"phrases":[[54,0,313,315,"c"],[103,7,259,261,"c"],[118,0,52,53,"c"],[118,1,10,11,"c"]],"lex":{},"quotes":{"2":[["quotes","to-prove-that-every-man-who-is-virtuous-",1,106]]}}
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gentlemen of the Council, I thought it possible for a person who so desired to avoid both law-suits and anxieties by leading a quiet life; but now I find myself so unexpectedly embarrassed with accusations and with nefarious slanderers that, if such a thing could be, I conceive that even those who are yet unborn ought now be feeling alarmed for what is in store for them, since the conduct of these men brings as great a share of danger upon those who have done no wrong as upon those who are guilty of many offences."],[1,1,"And this trial has been made especially perplexing for me, because at first I was indicted for clearing away an olive tree from my land, and they went and made an inquiry of the men who had brought the produce of the State olives; but having failed by this method to find that I have done anything wrong, they now say it is an olive-stump that I cleared away, judging that for me this is a most difficult accusation to refute, while to them it allows more freedom to make any statement that they please."],[2,2,"So I am obliged, on a charge which this man has carefully planned against me before coming here, and which I have only heard at the same moment as you who are to decide on the case, to defend myself against the loss of my native land and my possessions. Nevertheless I will try to explain the affair to you from the beginning."],[3,3,"This plot of ground belonged to Peisander; but when his property was confiscated, Apollodorus of Megara had it as a gift from the people and cultivated it for some time, until, shortly before the Thirty, Anticles bought it from him and let it out. I bought it from Anticles when peace had been made."],[4,4,"So I consider, gentlemen, that my business is to show that, when I acquired the plot, there was neither olive-tree nor stump upon it. For I conceive that in respect of the previous time, even had there been sacred olives of old upon it, I could not with justice be penalized; since if we have had no hand in their clearance, there is no relevance in our being charged as guilty of the offences of others."],[5,5,"For you are all aware that, among the numerous troubles that have been caused by the war, the outlying districts were ravaged by the Lacedaemonians, while the nearer were plundered by our friends; so how can it be just that I should be punished now for the disasters that then befell the city?"],[6,6,"And in particular, this plot of land, as having been confiscated during the war, was unsold for over three years: it is not surprising if they uprooted the sacred olives at a time in which we were unable to safeguard even our personal property. You are aware, gentlemen—especially those of you who have the supervision of such matters,—that many plots at that time were thick with private and sacred olive-trees which have now for the most part been uprooted, so that the land has become bare; and although the same people have owned these plots in the peace as in the war, you do not think fit to punish them for the up-rooting done by others."],[7,7,"And yet, if you exculpate those who have cultivated the land throughout the whole period, surely those who bought it in the time of the peace ought to leave your court unpunished."],[8,8,"Well now, gentlemen, although I might speak at length on what had previously occurred, I think these remarks will suffice: but when I took over the plot, after an interval of five days I let it out to Callistratus, in the archonship of Pythodorus:"],[9,9,"he cultivated it for two years, and had taken over no olive-tree, either private or sacred, nor any olive-stump. In the third year it was worked by Demetrius here for a twelvemonth; in the fourth I let it to Alcias, a freedman of Antisthenes, who is dead. After that Proteas too hired it in the same state during three years. Now, please step this way, witnesses."],[10,10,"Witnesses Well now, since the termination of that time I have cultivated it myself. My accuser says that in the archonship of Souniades an olive-stump was uprooted by me. And the previous cultivators, who rented it from me for a number of years, have testified to you that there was no stump on the plot. I ask you, how could one convict the accuser more patently of lying? For it is not possible that the cultivator who came after cleared away what was not there before."],[11,11,"Now formerly, gentlemen, whenever people declared me to be a shrewd, exact man who would do nothing at random or without calculation, I would take it hard, feeling that these terms were wide of my true character; but now I should be glad if you all held this opinion of me, so that you should expect me, if I did set about such an act as this, to consider what profit I stood to get by clearing away the stump, and what loss by preserving it, what I should have achieved if I went undetected, and what I should suffer at your hands if I were exposed."],[12,12,"For in every case such acts are done, not for mere mischief, but for profit; and that is the proper direction for your inquiry, and the prosecution should make that the basis of their accusation, by showing what benefit accrued to the wrongdoers."],[13,13,"Yet this man is quite unable to show either that I was compelled by poverty to venture on such an act, or that the plot was declining in value to me while the stump existed, or that it was obstructing vines or close to a building, or that I was unapprised of the dangers awaiting me in your court."],[14,14,"And if I had attempted anything of the kind, I should be openly exposed as having incurred many severe penalties for in the first place, it was daylight when I uprooted the stump,—as though I had not to do it unseen by all, but must let all the Athenians know! If the act had been merely disgraceful, one might perhaps have disregarded the passers-by; but the case was one of my risking, not disgrace, but the severest penalty."],[15,15,"And surely I must have been the most wretched of human creatures if my own servants were to be no longer my slaves, but my masters for the rest of my life, since they would be privy to that act of mine; so that, however great might be their offences against me, I should have been unable to get them punished. For I should have been fully aware that it was in their power at once to be avenged on me and to win their own freedom by informing against me."],[16,16,"Furthermore, supposing I had been of a mind to be heedless of my domestics, how should I have dared, when so many persons had rented the plot, and all were acquainted with the facts, to clear away the stump for the sake of a petty profit, while there was no statute of limitations to protect them, so that all who had worked the plot were alike concerned in the preservation of the stump, and hence they would be able, if anyone accused them, to transfer the blame to their successor? But as it is, they have manifestly absolved me, and have thus taken upon themselves a share of the charge in case they are lying."],[17,17,"Again, if I had settled this matter by arrangement, how could I have prevailed on all the passers-by, or the neighbors who not only know of each other what is open for all to see, but even get information of what we try to keep hidden from the knowledge of anyone? Now, some of those people are my friends, but others are at feud with me about my property:"],[18,18,"these persons he ought to have produced as witnesses, instead of merely bringing these hazardous accusations; for he says I stood by while my domestics hewed down the stems and the wagoner loaded up the wood and took it right away."],[19,19,"But surely, Nicomachus, you ought, at the time, both to have called up those who were present as witnesses, and to have exposed the affair: you would then have left me without any defence, while on your own part, if I was your enemy, you would have achieved by this means your vengeance upon me while if you were acting in the interest of the State, you would in this way have convicted me without being regarded as a slanderer. If you were looking for profit, you would have made the largest then;"],[20,20,"for, the fact being exposed, I should have decided that my sole deliverance lay in seducing you. Well, you did nothing of the sort, and you expect that your statements will effect my ruin: you put in the plea that owing to my influence and my means there is no one willing to bear you witness."],[21,21,"Yet if, when you saw me—as you say—clearing away the sacred olive, you had brought the nine archons on the scene, or some other members of the Areopagus, you would not have had to seek witnesses elsewhere; for then the truth of your statements would have been ascertained by the very persons who were to decide upon the matter."],[22,22,"So he makes my situation most perplexing; for if he had produced witnesses, he might claim that they should be believed, but as he has none, he thinks it is I who should suffer so much detriment from that. And I am not surprised—at him; for, to be sure, in his slanderous proceedings he is not going to be as hard up for statements of this sort as he is for witnesses; but you, I trust, will not be in agreement with this man."],[23,23,"For you understand that in the plain there are many sacred olives and burnt stumps on my other plots which, had I so desired, it would have been much safer to clear away or cut down or work over, inasmuch as among so many of them the wrongful act was likely to be less evident."],[24,24,"But the fact is that I have as great a regard for them as for my native land and my whole property, realizing that it is the loss of both of these that I have at stake. And you yourselves I shall produce as witnesses to that fact;. for you supervise the matter every month, and also send assessors every year, none of whom has ever penalized me for working the ground about the sacred olives."],[25,25,"Now surely, when I pay so much regard to those small penalties, I cannot so utterly disregard the perils involved for my person. You find me taking all this care of the many olive-trees upon which I could more freely commit the offence, and I am on my trial to-day for clearing away the sacred olive which it was impossible to dig up unobserved!"],[26,26,"And under which government was I better placed for breaking the law, gentlemen,—that of the democracy, or that of the Thirty? I do not mean that I was influential then, or that I now stand falsely accused, but that there was a better chance for anyone who wished to commit a crime then than there is at present. Well, you will find that not even in that time did I do anything wrong, either in this or in any other way."],[27,27,"And how—except in all the world I were my own most malignant enemy—could I have attempted, with you supervising as you do, to clear away the sacred olive from this plot; in which there is not a single tree, but there was, as he says, a stump of one olive; where a road skirts the plot all round, and neighbors live about it on both sides, and it is unfenced and open to view from every point? So who would have been so foolhardy in these circumstances, as to attempt such a proceeding?"],[28,28,"And I feel it is extraordinary that you, whom the city has charged with the perpetual supervision of the sacred olives, have never either punished me for working over the one of them nor brought me to trial for having cleared one away, and that now this man, who, as it happens, is neither farming near me nor has been appointed a supervisor nor is of age to know about such matters, should have indicted me for clearing away a sacred olive from the land."],[29,29,"I beg you, therefore, not to consider such statements more credible than the facts, nor to tolerate such assertions from my enemies about matters of which you are personally cognizant: let your reflections be guided by what I have told you and by the whole tenor of my citizenship."],[30,30,"For I have performed all the duties laid upon me with greater zeal than the State required: alike in equipping a warship, in contributing to war funds, in producing drama, and in the rest of my public services, my munificence was equal to that of any other citizen."],[31,31,"Yet, if I had done these things but moderately and without that zeal, I should not be struggling to save myself at once from exile and from the loss of all my property, but should have increased my possessions without incurring guilt or imperilling my life: whereas, had I done what this man accuses me of doing, I stood to make no profit, but only to endanger myself."],[32,32,"Surely you will all acknowledge that it is fairer to judge important issues by important proofs, and to give more credit to the testimony of the whole city than to the accusations of this single person."],[33,33,"And further, gentlemen, take note of the other events in the case. I went with witnesses to see him, and said that I still had the servants that I owned when I took over the plot, and was ready to delivery any that he wished to the torture, thinking that this would put his statements and my acts to stronger test."],[34,34,"But he declined, asserting that no credit could be given to servants. To my mind it is surprising that, when put to the torture on their own account, they accuse themselves, in the certain knowledge that they will be executed, but when it is on account of their masters, to whom they naturally have most animosity, they can choose rather to endure the torture than to get release from their present ills by an incrimination!"],[35,35,"Nay, in truth, gentlemen, I think it is manifest to all that, had I refused to deliver the men at Nicomachus’s request, I should be considered conscious of my guilt; so, since he declined to accept them when I offered to deliver them, it is fair to form the same opinion regarding him, especially as the danger is not equal for us both."],[36,36,"For if they had made the statements about me that he desired, I should not even have had a chance of defending myself; while if they had not supported his statements, he was liable to no penalty. It behoved him, therefore, much rather to take them than it suited me to deliver them. For my part, I was so solicitous in the matter, because I felt it was in my favour to have you informed of the truth regarding this matter, at once by torture, by witnesses, and by evidence."],[37,37,"And you should consider, gentlemen, which side you ought rather to credit, those for whom many have borne witness, or one for whom nobody has ventured to do so; whether it is more likely that this man is lying, as he can without danger, or that in face of so grave a danger I committed such an act; and whether you think that he is vindicating the cause of the State, or has been playing the slanderer’s trade in his accusation."],[38,38,"For I believe it is your opinion that Nicomachus has been prevailed upon by my enemies to conduct this prosecution, not as hoping to establish my guilt, but as expecting to obtain money from me. For precisely as such actions at law are most damaging and perplexing, so everyone is most anxious to avoid them."],[39,39,"But I, gentlemen, disdained that: as soon as he charged me, I placed myself entirely at your disposal, and came to terms with none of my enemies on account of this ordeal, though they take more pleasure in vilifying me than in commending themselves. Not one of them has ever attempted, openly and in his own person, to do me a single hurt; they prefer to set upon me men of this stamp, whom you cannot honestly believe."],[40,40,"For I shall be the most miserable of creatures if I am to be unjustly declared in exile: I am childless and alone, my house would be abandoned, my mother would be in utter penury, and I should be deprived of a native land, that is so much to me, on the most disgraceful of charges,—I who in her defence have engaged in many sea-fights and fought many battles on land, and have shown myself an orderly person under both democracy and oligarchy."],[41,41,"But on these matters, gentlemen, I do not know what call I have to speak in this place. However, I have proved to you that there was no stump on the plot, and I have produced witnesses and evidence: these you should bear in mind when you make your decision on the case, and require this man to inform you why it was that, neglecting to convict me as taken in the act, he has delayed so long in bringing so serious an action against me;"],[42,42,"why he seeks to be credited on the strength of his statements, unsupported by a single witness, when the bare facts would have sufficed to establish my guilt and why,on my offering all the servants whom he asserts to have been then present, he declined to accept them."]]},"phrases":[[44,26,51,52,"c"],[44,39,50,51,"c"],[49,5,42,43,"c"],[50,6,90,91,"c"],[50,15,41,45,"c"],[144,20,28,33,"c"],[144,22,42,44,"c"],[144,33,53,54,"c"]],"lex":{"0":[9773,29228],"1":[3932,9242,11594,30225],"3":[9242,17096,51448],"4":[40674],"5":[1243,5843,68994],"6":[4512,8203],"8":[16830],"9":[17355,41091],"10":[11913,13913],"11":[142,568,6282,11236,11684,15628,15773],"14":[15740],"16":[1309,9822,9942,53216],"17":[5023],"18":[145,907,4604,9854,33431,48563],"19":[14578,15801],"20":[147],"21":[3972],"22":[1457],"23":[3978,64884],"24":[12751,14526,47472],"25":[284,29070],"26":[15145],"27":[817,2394,8394,16956,29021,48963,72068,91960],"28":[14526,16526,30225],"30":[16981],"33":[261,751],"35":[13605],"36":[2437],"37":[4605],"38":[759],"39":[1394],"40":[44,29491],"41":[13960]},"quotes":{},"notes":{"0":["οί del. 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Kayser","ἐπιγνώμονας Harpocration: γνώμονας MSS."],"26":["ἐξὸν Auger: ἐξῆν MSS."],"27":["ἦν Meutzner: εἶναι MSS."],"28":["ὲπεργαζόμενον Stephanus: ἀπεργαζόμενον MSS.","με add. Meutzner","ἐκ γῆς Jacobs: ἐγγὺς MSS."],"29":["τοιαῦτʼ Lipsius: ταῦτʼ."],"30":["ἢ add Taylor"],"33":["γὰρ ἔχων Reiske: παρέχων MSS.","ἔτι Westermann","εἰμι Scheibe: ἤμην MSS."],"34":["θαυμαστὸν add. Stephanus","ἕλοιντο Rauchenstein: εἵλοντο MSS."],"35":["οἶμαι εἶναι πᾶσιν Hude: εἶναι εἰπεῖν MSS."],"36":["ἃ οὗτος ἐβούλετο post ὡμολόγουν MSS: transp. Bekker","προσῆκεν Markland: προσήκει MSS."],"38":["γὰρ add. Fuhr","οἱ add. Reiske"],"39":["ἤδιον Taylor: ἤδη MSS.","αὐτὸς Reiske: αὐτὸν MSS."],"40":["οὔσης add. Frohberger"]}}
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gentlemen of the Council, I thought it possible for a person who so desired to avoid both law-suits and anxieties by leading a quiet life; but now I find myself so unexpectedly embarrassed with accusations and with nefarious slanderers that, if such a thing could be, I conceive that even those who are yet unborn ought now be feeling alarmed for what is in store for them, since the conduct of these men brings as great a share of danger upon those who have done no wrong as upon those who are guilty of many offences."],[1,1,"And this trial has been made especially perplexing for me, because at first I was indicted for clearing away an olive tree from my land, and they went and made an inquiry of the men who had brought the produce of the State olives; but having failed by this method to find that I have done anything wrong, they now say it is an olive-stump that I cleared away, judging that for me this is a most difficult accusation to refute, while to them it allows more freedom to make any statement that they please."],[2,2,"So I am obliged, on a charge which this man has carefully planned against me before coming here, and which I have only heard at the same moment as you who are to decide on the case, to defend myself against the loss of my native land and my possessions. Nevertheless I will try to explain the affair to you from the beginning."],[3,3,"This plot of ground belonged to Peisander; but when his property was confiscated, Apollodorus of Megara had it as a gift from the people and cultivated it for some time, until, shortly before the Thirty, Anticles bought it from him and let it out. I bought it from Anticles when peace had been made."],[4,4,"So I consider, gentlemen, that my business is to show that, when I acquired the plot, there was neither olive-tree nor stump upon it. For I conceive that in respect of the previous time, even had there been sacred olives of old upon it, I could not with justice be penalized; since if we have had no hand in their clearance, there is no relevance in our being charged as guilty of the offences of others."],[5,5,"For you are all aware that, among the numerous troubles that have been caused by the war, the outlying districts were ravaged by the Lacedaemonians, while the nearer were plundered by our friends; so how can it be just that I should be punished now for the disasters that then befell the city?"],[6,6,"And in particular, this plot of land, as having been confiscated during the war, was unsold for over three years: it is not surprising if they uprooted the sacred olives at a time in which we were unable to safeguard even our personal property. You are aware, gentlemen—especially those of you who have the supervision of such matters,—that many plots at that time were thick with private and sacred olive-trees which have now for the most part been uprooted, so that the land has become bare; and although the same people have owned these plots in the peace as in the war, you do not think fit to punish them for the up-rooting done by others."],[7,7,"And yet, if you exculpate those who have cultivated the land throughout the whole period, surely those who bought it in the time of the peace ought to leave your court unpunished."],[8,8,"Well now, gentlemen, although I might speak at length on what had previously occurred, I think these remarks will suffice: but when I took over the plot, after an interval of five days I let it out to Callistratus, in the archonship of Pythodorus:"],[9,9,"he cultivated it for two years, and had taken over no olive-tree, either private or sacred, nor any olive-stump. In the third year it was worked by Demetrius here for a twelvemonth; in the fourth I let it to Alcias, a freedman of Antisthenes, who is dead. After that Proteas too hired it in the same state during three years. Now, please step this way, witnesses."],[10,10,"Witnesses Well now, since the termination of that time I have cultivated it myself. My accuser says that in the archonship of Souniades an olive-stump was uprooted by me. And the previous cultivators, who rented it from me for a number of years, have testified to you that there was no stump on the plot. I ask you, how could one convict the accuser more patently of lying? For it is not possible that the cultivator who came after cleared away what was not there before."],[11,11,"Now formerly, gentlemen, whenever people declared me to be a shrewd, exact man who would do nothing at random or without calculation, I would take it hard, feeling that these terms were wide of my true character; but now I should be glad if you all held this opinion of me, so that you should expect me, if I did set about such an act as this, to consider what profit I stood to get by clearing away the stump, and what loss by preserving it, what I should have achieved if I went undetected, and what I should suffer at your hands if I were exposed."],[12,12,"For in every case such acts are done, not for mere mischief, but for profit; and that is the proper direction for your inquiry, and the prosecution should make that the basis of their accusation, by showing what benefit accrued to the wrongdoers."],[13,13,"Yet this man is quite unable to show either that I was compelled by poverty to venture on such an act, or that the plot was declining in value to me while the stump existed, or that it was obstructing vines or close to a building, or that I was unapprised of the dangers awaiting me in your court."],[14,14,"And if I had attempted anything of the kind, I should be openly exposed as having incurred many severe penalties for in the first place, it was daylight when I uprooted the stump,—as though I had not to do it unseen by all, but must let all the Athenians know! If the act had been merely disgraceful, one might perhaps have disregarded the passers-by; but the case was one of my risking, not disgrace, but the severest penalty."],[15,15,"And surely I must have been the most wretched of human creatures if my own servants were to be no longer my slaves, but my masters for the rest of my life, since they would be privy to that act of mine; so that, however great might be their offences against me, I should have been unable to get them punished. For I should have been fully aware that it was in their power at once to be avenged on me and to win their own freedom by informing against me."],[16,16,"Furthermore, supposing I had been of a mind to be heedless of my domestics, how should I have dared, when so many persons had rented the plot, and all were acquainted with the facts, to clear away the stump for the sake of a petty profit, while there was no statute of limitations to protect them, so that all who had worked the plot were alike concerned in the preservation of the stump, and hence they would be able, if anyone accused them, to transfer the blame to their successor? But as it is, they have manifestly absolved me, and have thus taken upon themselves a share of the charge in case they are lying."],[17,17,"Again, if I had settled this matter by arrangement, how could I have prevailed on all the passers-by, or the neighbors who not only know of each other what is open for all to see, but even get information of what we try to keep hidden from the knowledge of anyone? Now, some of those people are my friends, but others are at feud with me about my property:"],[18,18,"these persons he ought to have produced as witnesses, instead of merely bringing these hazardous accusations; for he says I stood by while my domestics hewed down the stems and the wagoner loaded up the wood and took it right away."],[19,19,"But surely, Nicomachus, you ought, at the time, both to have called up those who were present as witnesses, and to have exposed the affair: you would then have left me without any defence, while on your own part, if I was your enemy, you would have achieved by this means your vengeance upon me while if you were acting in the interest of the State, you would in this way have convicted me without being regarded as a slanderer. If you were looking for profit, you would have made the largest then;"],[20,20,"for, the fact being exposed, I should have decided that my sole deliverance lay in seducing you. Well, you did nothing of the sort, and you expect that your statements will effect my ruin: you put in the plea that owing to my influence and my means there is no one willing to bear you witness."],[21,21,"Yet if, when you saw me—as you say—clearing away the sacred olive, you had brought the nine archons on the scene, or some other members of the Areopagus, you would not have had to seek witnesses elsewhere; for then the truth of your statements would have been ascertained by the very persons who were to decide upon the matter."],[22,22,"So he makes my situation most perplexing; for if he had produced witnesses, he might claim that they should be believed, but as he has none, he thinks it is I who should suffer so much detriment from that. And I am not surprised—at him; for, to be sure, in his slanderous proceedings he is not going to be as hard up for statements of this sort as he is for witnesses; but you, I trust, will not be in agreement with this man."],[23,23,"For you understand that in the plain there are many sacred olives and burnt stumps on my other plots which, had I so desired, it would have been much safer to clear away or cut down or work over, inasmuch as among so many of them the wrongful act was likely to be less evident."],[24,24,"But the fact is that I have as great a regard for them as for my native land and my whole property, realizing that it is the loss of both of these that I have at stake. And you yourselves I shall produce as witnesses to that fact;. for you supervise the matter every month, and also send assessors every year, none of whom has ever penalized me for working the ground about the sacred olives."],[25,25,"Now surely, when I pay so much regard to those small penalties, I cannot so utterly disregard the perils involved for my person. You find me taking all this care of the many olive-trees upon which I could more freely commit the offence, and I am on my trial to-day for clearing away the sacred olive which it was impossible to dig up unobserved!"],[26,26,"And under which government was I better placed for breaking the law, gentlemen,—that of the democracy, or that of the Thirty? I do not mean that I was influential then, or that I now stand falsely accused, but that there was a better chance for anyone who wished to commit a crime then than there is at present. Well, you will find that not even in that time did I do anything wrong, either in this or in any other way."],[27,27,"And how—except in all the world I were my own most malignant enemy—could I have attempted, with you supervising as you do, to clear away the sacred olive from this plot; in which there is not a single tree, but there was, as he says, a stump of one olive; where a road skirts the plot all round, and neighbors live about it on both sides, and it is unfenced and open to view from every point? So who would have been so foolhardy in these circumstances, as to attempt such a proceeding?"],[28,28,"And I feel it is extraordinary that you, whom the city has charged with the perpetual supervision of the sacred olives, have never either punished me for working over the one of them nor brought me to trial for having cleared one away, and that now this man, who, as it happens, is neither farming near me nor has been appointed a supervisor nor is of age to know about such matters, should have indicted me for clearing away a sacred olive from the land."],[29,29,"I beg you, therefore, not to consider such statements more credible than the facts, nor to tolerate such assertions from my enemies about matters of which you are personally cognizant: let your reflections be guided by what I have told you and by the whole tenor of my citizenship."],[30,30,"For I have performed all the duties laid upon me with greater zeal than the State required: alike in equipping a warship, in contributing to war funds, in producing drama, and in the rest of my public services, my munificence was equal to that of any other citizen."],[31,31,"Yet, if I had done these things but moderately and without that zeal, I should not be struggling to save myself at once from exile and from the loss of all my property, but should have increased my possessions without incurring guilt or imperilling my life: whereas, had I done what this man accuses me of doing, I stood to make no profit, but only to endanger myself."],[32,32,"Surely you will all acknowledge that it is fairer to judge important issues by important proofs, and to give more credit to the testimony of the whole city than to the accusations of this single person."],[33,33,"And further, gentlemen, take note of the other events in the case. I went with witnesses to see him, and said that I still had the servants that I owned when I took over the plot, and was ready to delivery any that he wished to the torture, thinking that this would put his statements and my acts to stronger test."],[34,34,"But he declined, asserting that no credit could be given to servants. To my mind it is surprising that, when put to the torture on their own account, they accuse themselves, in the certain knowledge that they will be executed, but when it is on account of their masters, to whom they naturally have most animosity, they can choose rather to endure the torture than to get release from their present ills by an incrimination!"],[35,35,"Nay, in truth, gentlemen, I think it is manifest to all that, had I refused to deliver the men at Nicomachus’s request, I should be considered conscious of my guilt; so, since he declined to accept them when I offered to deliver them, it is fair to form the same opinion regarding him, especially as the danger is not equal for us both."],[36,36,"For if they had made the statements about me that he desired, I should not even have had a chance of defending myself; while if they had not supported his statements, he was liable to no penalty. It behoved him, therefore, much rather to take them than it suited me to deliver them. For my part, I was so solicitous in the matter, because I felt it was in my favour to have you informed of the truth regarding this matter, at once by torture, by witnesses, and by evidence."],[37,37,"And you should consider, gentlemen, which side you ought rather to credit, those for whom many have borne witness, or one for whom nobody has ventured to do so; whether it is more likely that this man is lying, as he can without danger, or that in face of so grave a danger I committed such an act; and whether you think that he is vindicating the cause of the State, or has been playing the slanderer’s trade in his accusation."],[38,38,"For I believe it is your opinion that Nicomachus has been prevailed upon by my enemies to conduct this prosecution, not as hoping to establish my guilt, but as expecting to obtain money from me. For precisely as such actions at law are most damaging and perplexing, so everyone is most anxious to avoid them."],[39,39,"But I, gentlemen, disdained that: as soon as he charged me, I placed myself entirely at your disposal, and came to terms with none of my enemies on account of this ordeal, though they take more pleasure in vilifying me than in commending themselves. Not one of them has ever attempted, openly and in his own person, to do me a single hurt; they prefer to set upon me men of this stamp, whom you cannot honestly believe."],[40,40,"For I shall be the most miserable of creatures if I am to be unjustly declared in exile: I am childless and alone, my house would be abandoned, my mother would be in utter penury, and I should be deprived of a native land, that is so much to me, on the most disgraceful of charges,—I who in her defence have engaged in many sea-fights and fought many battles on land, and have shown myself an orderly person under both democracy and oligarchy."],[41,41,"But on these matters, gentlemen, I do not know what call I have to speak in this place. However, I have proved to you that there was no stump on the plot, and I have produced witnesses and evidence: these you should bear in mind when you make your decision on the case, and require this man to inform you why it was that, neglecting to convict me as taken in the act, he has delayed so long in bringing so serious an action against me;"],[42,42,"why he seeks to be credited on the strength of his statements, unsupported by a single witness, when the bare facts would have sufficed to establish my guilt and why,on my offering all the servants whom he asserts to have been then present, he declined to accept them."]]},"phrases":[[44,26,51,52,"c"],[44,39,50,51,"c"],[49,5,42,43,"c"],[50,6,90,91,"c"],[50,15,41,45,"c"]],"lex":{"0":[9773,29228],"1":[3932,9242,11594,30225],"3":[9242,17096,51448],"4":[40674],"5":[1243,5843,68994],"6":[4512,8203],"8":[16830],"9":[17355,41091],"10":[11913,13913],"11":[142,568,6282,11236,11684,15628,15773],"14":[15740],"16":[1309,9822,9942,53216],"17":[5023],"18":[145,907,4604,9854,33431,48563],"19":[14578,15801],"20":[147],"21":[3972],"22":[1457],"23":[3978,64884],"24":[12751,14526,47472],"25":[284,29070],"26":[15145],"27":[817,2394,8394,16956,29021,48963,72068,91960],"28":[14526,16526,30225],"30":[16981],"33":[261,751],"35":[13605],"36":[2437],"37":[4605],"38":[759],"39":[1394],"40":[44,29491],"41":[13960]},"quotes":{},"notes":{"0":["οί del. Stephanus"],"1":["φασιν add. Reiske","ἀπελέγξαι Westermann: ἀποδεῖξαι MSS."],"2":["ἅμ’ ἀκούσαντα Sauppe: ἀλλ’ .. ἀκούσαντας, ἐν ἀκούσασι MSS."],"3":["δὲ τῶν ὄντων Bekker: τῶν ὄντων δʼ.","ὠνοῦμαι Emperius: ὠνούμην MSS."],"5":["ὁ add. Dobree","τότε add. Reiske"],"9":["ὃς δύο Harpocration: δύο δʼ.","κᾆτα Meutzner: ταῦτα MSS."],"10":["σηκὸν Suidas: οἶκον MSS.","φανερώτερον Contius: φανερῶς MSS."],"11":["ἢ add. Taylor","ἄν add. Frohberger","τῷ del. Dobree","περιποιήσαντι Kayser: τῷ ποιήσαντι."],"13":["διεφθηείρετοHerwerden: διαφθηείρεται MSS"],"14":["ἐγὼ δʼ add. Frei","τοιοῦτον Hertlein: τούτων MSS"],"15":["ᾔδειν Emperius: ᾔδη Hude: εἰδείην MSS."],"16":["οἰκετῶν Scaliger: εἰκότων MSS."],"19":["ὑπέλιπες Franz: ἀπέλιπες MSS."],"21":["ὅτε add. Markland"],"22":["τὴν del. Bekker","τούτου Auger: τοῦτο MSS.","ἅμα Bekker: ἅλλα MSS.","τε Bekker: γε MSS."],"24":["καὶ add. Westermann: τὴν πατρίδα add. Kayser","ἐπιγνώμονας Harpocration: γνώμονας MSS."],"26":["ἐξὸν Auger: ἐξῆν MSS."],"27":["ἦν Meutzner: εἶναι MSS."],"28":["ὲπεργαζόμενον Stephanus: ἀπεργαζόμενον MSS.","με add. Meutzner","ἐκ γῆς Jacobs: ἐγγὺς MSS."],"29":["τοιαῦτʼ Lipsius: ταῦτʼ."],"30":["ἢ add Taylor"],"33":["γὰρ ἔχων Reiske: παρέχων MSS.","ἔτι Westermann","εἰμι Scheibe: ἤμην MSS."],"34":["θαυμαστὸν add. Stephanus","ἕλοιντο Rauchenstein: εἵλοντο MSS."],"35":["οἶμαι εἶναι πᾶσιν Hude: εἶναι εἰπεῖν MSS."],"36":["ἃ οὗτος ἐβούλετο post ὡμολόγουν MSS: transp. Bekker","προσῆκεν Markland: προσήκει MSS."],"38":["γὰρ add. Fuhr","οἱ add. Reiske"],"39":["ἤδιον Taylor: ἤδη MSS.","αὐτὸς Reiske: αὐτὸν MSS."],"40":["οὔσης add. Frohberger"]}}
\ No newline at end of file
diff --git a/text/birds/1.json b/text/birds/1.json
index 0b47d72646538bf02126ecb8ce6539eb849ef966..101812739f7872f2dee13ada84e40cce4465afcc 100644
--- a/text/birds/1.json
+++ b/text/birds/1.json
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015",[["μὰ",0,[[327,11,2]]],["τὸν",0,[[29,39,2]]],["Δίʼ",0,[[24,8,2]]],["οὐ",0,[[106,48,2]]],["δῆτʼ",0,[[69946,48,2]]],[".",1,[]]],"Πισθέταιρος"],["1015b",[["ἀλλὰ",0,[[105,26,2]]],["πῶς",0,[[401,48,2]]],[";",1,[]]],"Μέτων"],["1015c",[["ὁμοθυμαδὸν",0,[[61716,48,2]]]],"Πισθέταιρος"],["1016",[["σποδεῖν",0,[[12548,55,2]]],["ἅπαντας",0,[[1034,12,2]]],["τοὺς",0,[[29,273,2]]],["ἀλαζόνας",0,[[16859,102,2]]],["δοκεῖ",0,[[3616,74,2]]],[".",1,[]]]],["1017",[["ὑπάγοιμί",0,[[69947,116,2]]],["τἄρʼ",0,[[39,56,2]]],["ἄν",0,[[143,48,2]]],[".",1,[]]],"Μέτων"],["1017b",[["νὴ",0,[[15671,20,2]]],["Δίʼ",0,[[24,8,2]]],["ὡς",0,[[142,48,2]]],["οὐκ",0,[[106,48,2]]],["οἶδʼ",0,[[282,987,2]]],["ἂν",0,[[143,48,2]]],["εἰ",0,[[170,26,2]]]],"Πισθέταιρος"],["1018",[["φθαίης",0,[[3119,32,2]]],["ἄν",0,[[143,11,2]]],["·",1,[]],["ἐπίκεινται",0,[[3795,986,2]]],["γὰρ",0,[[47,11,2]]],["ἐγγὺς",0,[[2520,48,2]]],["αὑταιί",0,[[409,27,2]]],[".",1,[]]]],["1019",[["οἴμοι",0,[[12804,127,2]]],["κακοδαίμων",0,[[16628,87,2]]],[".",1,[]]],"Μέτων"],["1019b",[["οὐκ",0,[[106,48,2]]],["ἔλεγον",0,[[1250,150,2]]],["ἐγὼ",0,[[96,33,2]]],["πάλαι",0,[[2826,48,2]]],[";",1,[]]],"Πισθέταιρος"],["1020",[["οὐκ",0,[[106,48,2]]],["ἀναμετρήσεις",0,[[8128,168,2]]],["σαυτὸν",0,[[11223,79,2]]],["ἀπιὼν",0,[[6041,42,2]]],["ἀλλαχῇ",0,[[15168,48,2]]],[";",1,[]]]],["1021",[["ποῦ",0,[[3156,48,2]]],["πρόξενοι",0,[[9944,51,2]]],[";",1,[]]],"Ἐπίσκοπος"],["1021b",[["τίς",0,[[38,33,2]]],["ὁ",0,[[29,82,2]]],["Σαρδανάπαλλος",0,[[30248,25,2]]],["οὑτοσί",0,[[409,123,2]]],[";",1,[]]],"Πισθέταιρος"],["1022",[["ἐπίσκοπος",0,[[4579,27,2]]],["ἥκω",0,[[3313,116,2]]],["δεῦρο",0,[[462,48,2]]],["τῷ",0,[[29,564,2]]],["κυάμῳ",0,[[5363,45,2]]],["λαχὼν",0,[[2648,84,2]]]],"Ἐπίσκοπος"],["1023",[["ἐς",0,[[355,20,2]]],["τὰς",0,[[29,598,2]]],["Νεφελοκοκκυγίας",0,[[69915,13,2]]],[".",1,[]]]],["1023b",[["ἐπίσκοπος",0,[[4579,27,2]]],[";",1,[]]],"Πισθέταιρος"],["1024",[["ἔπεμψε",0,[[523,9,2]]],["δὲ",0,[[12,11,2]]],["τίς",0,[[38,33,2]]],["σε",0,[[84,79,2]]],["δεῦρο",0,[[462,48,2]]],[";",1,[]]]],["1024b",[["φαῦλον",0,[[10720,68,2]]],["βιβλίον",0,[[28791,77,2]]]],"Ἐπίσκοπος"],["1025",[["Τελέου",0,[[64675,3,2]]],[".",1,[]]]],["1025b",[["τί",0,[[38,91,2]]],[";",1,[]],["βούλει",0,[[272,966,2]]],["δῆτα",0,[[9761,48,2]]],["τὸν",0,[[29,39,2]]],["μισθὸν",0,[[4665,36,2]]],["λαβὼν",0,[[813,84,2]]]],"Πισθέταιρος"],["1026",[["μὴ",0,[[114,48,2]]],["πράγματʼ",0,[[9677,8,2]]],["ἔχειν",0,[[71,137,2]]],["ἀλλʼ",0,[[105,26,2]]],["ἀπιέναι",0,[[6041,137,2]]],[";",1,[]]]],["1026b",[["νὴ",0,[[15671,48,2]]],["τοὺς",0,[[29,273,2]]],["θεούς",0,[[41,102,2]]],[".",1,[]]],"Ἐπίσκοπος"],["1027",[["ἐκκλησιάσαι",0,[[35125,55,2]]],["δʼ",0,[[12,48,2]]],["οὖν",0,[[237,48,2]]],["ἐδεόμην",0,[[836,977,2]]],["οἴκοι",0,[[379,48,2]]],["μένων",0,[[510,42,2]]],[".",1,[]]]],["1028",[["ἔστιν",0,[[261,74,2]]],["γὰρ",0,[[47,48,2]]],["ἃ",0,[[6,124,2]]],["διʼ",0,[[288,20,2]]],["ἐμοῦ",0,[[96,962,2]]],["πέπρακται",0,[[1060,101,2]]],["Φαρνάκῃ",0,[[32247,30,2]]],[".",1,[]]]],["1029",[["ἄπιθι",0,[[6041,1,2]]],["λαβών",0,[[813,84,2]]],["·",1,[]],["ἔστιν",0,[[261,74,2]]],["δʼ",0,[[12,48,2]]],["ὁ",0,[[29,82,2]]],["μισθὸς",0,[[4665,25,2]]],["οὑτοσί",0,[[409,119,2]]],[".",1,[]]],"Πισθέταιρος"],["1030",[["τουτὶ",0,[[409,74,2]]],["τί",0,[[38,153,2]]],["ἦν",0,[[261,16,2]]],[";",1,[]]],"Ἐπίσκοπος"],["1030b",[["ἐκκλησία",0,[[16898,19,2]]],["περὶ",0,[[614,20,2]]],["Φαρνάκου",0,[[32247,3,2]]],[".",1,[]]],"Πισθέταιρος"],["1031",[["μαρτύρομαι",0,[[13512,945,2]]],["τυπτόμενος",0,[[3515,982,2]]],["ὢν",0,[[261,42,2]]],["ἐπίσκοπος",0,[[4579,27,2]]],[".",1,[]]],"Ἐπίσκοπος"],["1032",[["οὐκ",0,[[106,48,2]]],["ἀποσοβήσεις",0,[[52676,89,2]]],[";",1,[]],["οὐκ",0,[[106,48,2]]],["ἀποίσεις",0,[[3199,168,2]]],["τὼ",0,[[29,319,2]]],["κάδω",0,[[232,77,2]]],[";",1,[]]],"Πισθέταιρος"],["1033",[["οὐ",0,[[106,48,2]]],["δεινά",0,[[208,6,2]]],[";",1,[]],["καὶ",0,[[36,26,2]]],["πέμπουσιν",0,[[523,184,2]]],["ἤδη",0,[[648,48,2]]],["ʼπισκόπους",0,[[69948,102,2]]]]],["1034",[["ἐς",0,[[355,20,2]]],["τὴν",0,[[29,499,2]]],["πόλιν",0,[[91,0,2]]],[",",1,[]],["πρὶν",0,[[126,26,2]]],["καὶ",0,[[36,48,2]]],["τεθύσθαι",0,[[769,941,2]]],["τοῖς",0,[[29,254,2]]],["θεοῖς",0,[[41,17,2]]],[";",1,[]]]],["1035",[["ἐὰν",0,[[336,26,2]]],["δʼ",0,[[12,48,2]]],["ὁ",0,[[29,82,2]]],["Νεφελοκοκκυγιεὺς",0,[[69949,25,2]]],["τὸν",0,[[29,39,2]]],["Ἀθηναῖον",0,[[1768,60,2]]],["ἀδικῇ",0,[[13326,196,2]]],["—",1,[]]],"Ψηφισματοπώλης"],["1036",[["τουτὶ",0,[[409,74,2]]],["τί",0,[[38,153,2]]],["ἔστιν",0,[[261,74,2]]],["αὖ",0,[[1042,48,2]]],["κακὸν",0,[[54,173,2]]],["τὸ",0,[[29,193,2]]],["βιβλίον",0,[[28791,71,2]]],[";",1,[]]],"Πισθέταιρος"],["1037",[["ψηφισματοπώλης",0,[[69950,32,2]]],["εἰμὶ",0,[[261,116,2]]],["καὶ",0,[[36,26,2]]],["νόμους",0,[[8834,102,2]]],["νέους",0,[[665,12,2]]]],"Ψηφισματοπώλης"],["1038",[["ἥκω",0,[[3313,116,2]]],["παρʼ",0,[[117,20,2]]],["ὑμᾶς",0,[[84,963,2]]],["δεῦρο",0,[[462,48,2]]],["πωλήσων",0,[[16053,489,2]]],[".",1,[]]]],["1038b",[["τὸ",0,[[29,91,2]]],["τί",0,[[38,91,2]]],[";",1,[]]],"Πισθέταιρος"],["1040",[["χρῆσθαι",0,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ὦ",0,[[295,127,2]]]]],["1765",[["δαιμόνων",0,[[587,15,2]]],["ὑπέρτατε",0,[[892,159,2]]],[".",1,[]]]]],"sections":{"t1":[[0,0,"Euelpides: Do you think I should walk straight for yon tree?"],[1,1,"Pisthetaerus: Cursed beast, what are you croaking to me? . . . to retrace my steps?"],[2,3,"Euelpides: Why, you wretch, we are wandering at random, we are exerting ourselves only to return to the same spot; we're wasting our time."],[4,5,"Pisthetaerus: To think that I should trust to this crow, which has made me cover more than a thousand furlongs!"],[6,7,"Euelpides: And that I, in obedience to this jay, should have worn my toes down to the nails!"],[8,8,"Pisthetaerus: If only I knew where we were . . ."],[9,9,"Euelpides: Could you find your country again from here?"],[10,10,"Pisthetaerus: No, I feel quite sure I could not, any more than could Execestides find his."],[11,11,"Euelpides: Alas!"],[12,12,"Pisthetaerus: Aye, aye, my friend, it's surely the road of alases we are following."],[13,14,"Euelpides: That Philocrates, the bird-seller, played us a scurvy trick,"],[15,19,"when he pretended these two guides could help us to find Tereus, the Epops, who is a bird, without being born of one. He has indeed sold us this jay, a true son of Tharrhelides, for an obolus, and this crow for three, but what can they do? Why, nothing whatever but bite and scratch!"],[20,22,"What's the matter with you then, that you keep opening your beak? Do you want us to fling ourselves headlong down these rocks? There is no road that way."],[23,23,"Pisthetaerus: Not even the vestige of a trail in any direction"],[24,24,"Euelpides: And what does the crow say about the road to follow?"],[25,25,"Pisthetaerus: By Zeus, it no longer croaks the same thing it did."],[26,26,"Euelpides: And which way does it tell us to go now?"],[27,28,"Pisthetaerus: It says that, by dint of gnawing, it will devour my fingers."],[29,31,"Euelpides: What misfortune is ours! we strain every nerve to get to the crows, do everything we can to that end, and we cannot find our way!"],[32,36,"Yes, spectators, our madness is quite different from that of Sacas. He is not a citizen, and would fain be one at any cost; we, on the contrary, born of an honorable tribe and family and living in the midst of our fellow-citizens,"],[37,41,"we have fled from our country as hard as ever we could go. It's not that we hate it; we recognize it to be great and rich, likewise that everyone has the right to ruin himself paying taxes; but the crickets only chirrup among the fig-trees for a month or two,"],[42,46,"whereas the Athenians spend their whole lives in chanting forth judgments from their law-courts. That is why we started off with a basket, a stew-pot and some myrtle boughs and have come to seek a quiet country"],[47,50,"in which to settle. We are going to Tereus, the Epops, to learn from him, whether, in his aerial flights, he has noticed some town of this kind."],[51,51,"Pisthetaerus: Here! look!"],[52,52,"Euelpides: What's the matter?"],[53,53,"Pisthetaerus: Why, the crow has been directing me"],[54,54,"to something up there for some time now."],[55,58,"Euelpides: And the jay is also opening it beak and craning its neck to show me I know not what. Clearly, there are some birds about here. We shall soon know, if we kick up a noise to start them."],[59,59,"Pisthetaerus: Do you know what to do? Knock your leg against this rock."],[60,60,"Euelpides: And you your head to double the noise."],[61,61,"Pisthetaerus: Well then use a stone instead; take one and hammer with it."],[62,63,"Euelpides: Good idea! Ho there, within! Slave! slave!"],[64,65,"Pisthetaerus: What's that, friend! You say, slave, to summon Epops? It would be much better to shout, Epops, Epops!"],[66,67,"Euelpides: Well then, Epops! Must I knock again? Epops!"],[68,68,"Trochilus: Who's there? Who calls my master?"],[69,69,"Pisthetaerus: Apollo the Deliverer! what an enormous beak!"],[70,70,"Trochilus: Good god! they are bird-catchers."],[71,71,"Euelpides: But is it so terrible? Wouldn't it be better to explain things?"],[72,72,"Trochilus: You're done for."],[73,73,"Euelpides: But we are not men."],[74,74,"Trochilus: What are you, then?"],[75,75,"Euelpides: I am the Fearling, an African bird."],[76,76,"Trochilus: You talk nonsense."],[77,77,"Euelpides: Well, then, just ask it of my feet."],[78,78,"Trochilus: And this other one, what bird is it? Speak up!"],[79,79,"Pisthetaerus: I? I am a Crapple, from the land of the pheasants."],[80,80,"Euelpides: But you yourself, in the name of the gods! what animal are you?"],[81,81,"Trochilus: Why, I am a slave-bird."],[82,83,"Euelpides: Why, have you been conquered by a cock?"],[84,86,"Trochilus: No, but when my master was turned into a hoopoe, he begged me to become a bird also, to follow and to serve him."],[87,87,"Euelpides: Does a bird need a servant, then?"],[88,92,"Trochilus: That's no doubt because he was once a man. At times he wants to eat a dish of sardines from Phalerum; I seize my dish and fly to fetch him some. Again he wants some pea-soup; I seize a ladle and a pot and run to get it."],[93,93,"Euelpides: This is, then,"],[94,95,"truly a running-bird. Come, Trochilus, do us the kindness to call your master."],[96,97,"Trochilus: Why, he has just fallen asleep after a feed of myrtle-berries and a few grubs."],[98,98,"Euelpides: Never mind; wake him up."],[99,100,"Trochilus: I am certain he will be angry. However, I will wake him to please you."],[101,101,"Pisthetaerus: You cursed brute! why, I am almost dead with terror!"],[102,103,"Euelpides: Oh! my god! it was sheer fear that made me lose my jay."],[104,105,"Pisthetaerus: Ah! you big coward! were you so frightened that you let go your jay?"],[106,107,"Euelpides: And did you not lose your crow, when you fell sprawling on the ground? Tell me that."],[108,108,"Pisthetaerus: Not at all."],[109,109,"Euelpides: Where is it, then?"],[110,110,"Pisthetaerus: It flew away."],[111,111,"Euelpides: And you did not let it go? Oh! you brave fellow!"],[112,112,"Epops: Open the thicket, that I may go out!"],[113,114,"Euelpides: By Heracles! what a creature! what plumage! What means this triple crest?"],[115,115,"Epops: Who wants me?"],[116,117,"Euelpides: The twelve great gods have used you ill, it seems."],[118,120,"Epops: Are you twitting me about my feathers? I have been a man, strangers."],[121,121,"Euelpides: It's not you we are jeering at."],[122,122,"Epops: At what, then?"],[123,123,"Euelpides: Why, it's your beak that looks so ridiculous to us."],[124,125,"Epops: This is how Sophocles outrages me in his tragedies. Know, I once was Tereus."],[126,126,"Euelpides: You were Tereus, and what are you now? a bird or a peacock?"],[127,127,"Epops: I am a bird."],[128,128,"Euelpides: Then where are your feathers? I don't see any."],[129,129,"Epops: They have fallen off."],[130,130,"Euelpides: Through illness?"],[131,133,"Epops: No. All birds moult their feathers, you know, every winter, and others grow in their place. But tell me, who are you?"],[134,134,"Euelpides: We? We are mortals."],[135,135,"Epops: From what country?"],[136,136,"Euelpides: From the land of the beautiful galleys."],[137,137,"Epops: Are you dicasts?"],[138,138,"Euelpides: No, if anything,"],[139,139,"we are anti-dicasts."],[140,141,"Epops: Is that kind of seed sown among you?"],[142,142,"Euelpides: You have to look hard to find even a little in our fields."],[143,143,"Epops: What brings you here?"],[144,144,"Euelpides: We wish to pay you a visit."],[145,145,"Epops: What for?"],[146,146,"Euelpides: Because you formerly were a man, like we are,"],[147,151,"formerly you had debts, as we have, formerly you did not want to pay them, like ourselves; furthermore, being turned into a bird, you have when flying seen all lands and seas. Thus you have all human knowledge as well as that of birds."],[152,154,"And hence we have come to you to beg you to direct us to some cosy town, in which one can repose as if on thick coverlets."],[155,155,"Epops: And are you looking for a greater city than Athens?"],[156,156,"Euelpides: No, not a greater, but one more pleasant to live in."],[157,157,"Epops: Then you are looking for an aristocratic country."],[158,159,"Euelpides: I? Not at all! I hold the son of Scellias in horror."],[160,160,"Epops: But, after all, what sort of city would please you best?"],[161,162,"Euelpides: A place where the following would be the most important business transacted. —Some friend would come knocking at the door quite early in the morning"],[163,167,"saying, By Olympian Zeus, be at my house early, as soon as you have bathed, and bring your children too. I am giving a nuptial feast, so don't fail, or else don't cross my threshold when I am in distress."],[168,169,"Epops: Ah! that's what may be called being fond of hardships! And what say you?"],[170,170,"Pisthetaerus: My tastes are similar."],[171,171,"Epops: And they are?"],[172,174,"Pisthetaerus: I want a town where the father of a handsome lad will stop in the street and say to me reproachfully as if I had failed him, Ah! Is this well done, Stilbonides?"],[175,177,"You met my son coming from the bath after the gymnasium and you neither spoke to him, nor kissed him, nor took him with you, nor ever once felt his balls. Would anyone call you an old friend of mine?"],[178,179,"Epops: Ah! wag, I see you are fond of suffering. But there is a city of delights such as you want."],[180,180,"It's on the Red Sea."],[181,184,"Euelpides: Oh, no. Not a sea-port, where some fine morning the Salaminian galley can appear, bringing a process-server along. Have you no Greek town you can propose to us?"],[185,186,"Epops: Why not choose Lepreum in Elis for your settlement?"],[187,188,"Euelpides: By Zeus! I could not look at Lepreum without disgust, because of Melanthius."],[189,190,"Epops: Then, again, there is the Opuntian Locris, where you could live."],[191,192,"Euelpides: I would not be Opuntian for a talent."],[193,194,"But come, what is it like to live with the birds? You should know pretty well."],[195,196,"Epops: Why, it's not a disagreeable life. In the first place, one has no purse."],[197,197,"Euelpides: That does away with a lot of roguery."],[198,198,"Epops: For food the gardens yield us white sesame,"],[199,199,"myrtle-berries, poppies and mint."],[200,200,"Euelpides: Why, 'tis the life of the newly-wed indeed."],[201,203,"Pisthetaerus: Ha! I am beginning to see a great plan, which will transfer the supreme power to the birds, if you will but take my advice."],[204,204,"Epops: Take your advice? In what way?"],[205,205,"Pisthetaerus: In what way? Well, firstly,"],[206,210,"do not fly in all directions with open beak; it is not dignified. Among us, when we see a thoughtless man, we ask, What sort of bird is this? and Teleas answers, It's a man who has no brain, a bird that has lost his head, a creature"],[211,211,"you cannot catch, for it never remains in any one place."],[212,213,"Epops: By Zeus himself! your jest hits the mark. What then is to be done?"],[214,214,"Pisthetaerus: Found a city."],[215,215,"Epops: We birds? But what sort of city should we build?"],[216,216,"Pisthetaerus: Oh, really, really! you talk like such a fool!"],[217,217,"Look down."],[218,218,"Epops: I am looking."],[219,219,"Pisthetaerus: Now look up."],[220,220,"Epops: I am looking."],[221,221,"Pisthetaerus: Turn your head round."],[222,223,"Epops: Ah! it will be pleasant for me if I end in twisting my neck off!"],[224,224,"Pisthetaerus: What have you seen?"],[225,225,"Epops: The clouds and the sky."],[226,226,"Pisthetaerus: Very well! is not this the pole of the birds then?"],[227,227,"Epops: How their pole?"],[228,232,"Pisthetaerus: Or, if you like it, their place. And since it turns and passes through the whole universe, it is called ‘pole.’ If you build and fortify it, you will turn your pole into a city."],[233,234,"In this way you will reign over mankind as you do over the grasshoppers and you will cause the gods to die of rabid hunger."],[235,235,"Epops: How so?"],[236,238,"Pisthetaerus: The air is between earth and heaven. When we want to go to Delphi, we ask the Boeotians for leave of passage;"],[239,242,"in the same way, when men sacrifice to the gods, unless the latter pay you tribute, you exercise the right of every nation towards strangers and don't allow the smoke of the sacrifices to pass through your city and territory."],[243,244,"Epops: By earth! by snares! by network! by cages!"],[245,247,"I never heard of anything more cleverly conceived; and, if the other birds approve, I am going to build the city along with you."],[248,248,"Pisthetaerus: Who will explain the matter to them?"],[249,250,"Epops: You must yourself. Before I came they were quite ignorant,"],[251,251,"but since I have lived with them I have taught them to speak."],[252,252,"Pisthetaerus: But how can they be gathered together?"],[253,256,"Epops: Easily. I will hasten down to the thicket to waken my dear Procne"],[257,257,"and as soon as they hear our voices, they will come to us hot wing."],[258,260,"Pisthetaerus: My dear bird, lose no time, please! Fly at once into the thicket and awaken Procne."],[261,261,"Epops: Chase off drowsy sleep, dear companion."],[262,266,"Let the sacred hymn gush from thy divine throat in melodious strains; roll forth in soft cadence your refreshing melodies to bewail the fate of Itys, which has been the cause of so many tears to us both."],[267,271,"Your pure notes rise through the thick leaves of the yew-tree right up to the throne of Zeus, where Phoebus listens to you, Phoebus with his golden hair. And his ivory lyre responds to your plaintive accents;"],[272,274,"he gathers the choir of the gods and from their immortal lips pours forth a sacred chant of blessed voices."],[275,276,"Pisthetaerus: Oh! by Zeus! what a throat that little bird possesses. He has filled the whole thicket with honey-sweet melody!"],[277,277,"Euelpides: Hush!"],[278,278,"Pisthetaerus: What's the matter?"],[279,279,"Euelpides: Be still!"],[280,280,"Pisthetaerus: What for?"],[281,281,"Euelpides: Epops is going to sing again."],[282,284,"Epops: Epopopoi popoi popopopoi popoi, here, here, quick, quick, quick, my comrades in the air;"],[285,289,"all you who pillage the fertile lands of the husbandmen, the numberless tribes who gather and devour the barley seeds, the swift flying race that sings so sweetly. And you whose gentle twitter"],[290,294,"resounds through the fields with the little cry of tiotiotiotiotiotiotiotio; and you who hop about the branches of the ivy in the gardens;"],[295,298,"the mountain birds, who feed on the wild olive-berries or the arbutus, hurry to come at my call, trioto, trioto, totobrix; you also, who snap up the sharp-stinging"],[299,301,"gnats in the marshy vales, and you who dwell in the fine plain of Marathon, all damp with dew, and you, the francolin with speckled wings;"],[302,306,"you too, the halcyons, who flit over the swelling waves of the sea, come hither to hear the tidings; let all the tribes of long-necked birds assemble here;"],[307,311,"know that a clever old man has come to us, bringing an entirely new idea and proposing great reforms. Let all come to the debate here, here, here, here."],[312,314,"Torotorotorotorotix, kikkabau, kikkabau, torotorotorolililix."],[315,315,"Pisthetaerus: Can you see any bird?"],[316,317,"Euelpides: By Phoebus, no! and yet I am straining my eyesight to scan the sky."],[318,319,"Pisthetaerus: It was hardly worth Epops' while to go and bury himself in the thicket like a hatching plover."],[320,320,"A Bird: Torotix, torotix."],[321,321,"Pisthetaerus: Wait, friend, there's a bird."],[322,322,"Euelpides: By Zeus, it is a bird, but what kind? Isn't it a peacock?"],[323,323,"Pisthetaerus: Epops will tell us. What is this bird?"],[324,325,"Epops: It's not one of those you are used to seeing; it's a bird from the marshes."],[326,326,"Euelpides: Oh! oh! but he is very handsome with his wings as crimson as flame."],[327,327,"Epops: Undoubtedly; indeed he is called flamingo."],[328,328,"Euelpides: Hi! I say! You!"],[329,329,"Pisthetaerus: What are you shouting for?"],[330,330,"Euelpides: Why, here's another bird."],[331,332,"Pisthetaerus: Aye, indeed; this one's a foreign bird too. What is this bird from beyond the mountains with a look as solemn as it is stupid?"],[333,333,"Epops: He is called the Mede."],[334,335,"Euelpides: The Mede! But, by Heracles, how, if a Mede, has he flown here without a camel?"],[336,336,"Pisthetaerus: Here's another bird with a crest."],[337,338,"Euelpides: Ah! that's curious. I say, Epops, you are not the only one of your kind then?"],[339,341,"Epops: This bird is the son of Philocles, who is the son of Epops; so that, you see, I am his grandfather; just as one might say, Hipponicus, the son of Callias, who is the son of Hipponicus."],[342,342,"Euelpides: Then this bird is Callias! Why, what a lot of his feathers he has lost!"],[343,344,"Epops: That's because he is honest; so the informers set upon him and the women too pluck out his feathers."],[345,346,"Euelpides: By Poseidon, do you see that many-coloured bird? What is his name?"],[347,347,"Epops: This one? That's the glutton."],[348,348,"Euelpides: Is there another glutton besides Cleonymus?"],[349,349,"But why, if he is Cleonymus, has he not thrown away his crest?"],[350,351,"But what is the meaning of all these crests? Have these birds come to contend for the double stadium prize?"],[352,353,"Epops: They are like the Carians, who cling to the crests of their mountains for greater safety."],[354,355,"Pisthetaerus: Oh, Poseidon! look what awful swarms of birds are gathering here!"],[356,357,"Euelpides: By Phoebus! what a cloud! The entrance to the stage is no longer visible so closely do they fly together."],[358,358,"Pisthetaerus: Here is the partridge."],[359,359,"Euelpides: Why, there is the francolin. Pisthetaerus: There is the poachard."],[360,360,"Euelpides: Here is the kingfisher. What's that bird behind the kingfisher?"],[361,361,"Epops: That's the barber."],[362,362,"Euelpides: What? a bird a barber?"],[363,363,"Pisthetaerus: Why, Sporgilus is one."],[364,364,"Epops: Here comes the owl."],[365,365,"Euelpides: And who is it brings an owl to Athens?"],[366,368,"Epops: Here is the magpie, the turtle-dove, the swallow, the horned-owl, the buzzard, the pigeon, the falcon, the ring-dove, the cuckoo, the red-foot, the red-cap, the purple-cap, the kestrel, the diver, the ousel, the osprey, the woodpecker . . ."],[369,372,"Pisthetaerus: Oh! what a lot of birds! Oh! what a lot of blackbirds! How they scold, how they come rushing up! What a noise! what a noise! Can they be bearing us ill-will? Oh! there! there! they are opening their beaks and staring at us."],[373,373,"Euelpides: Why, so they are."],[374,375,"Leader of the Chorus: Popopopopopo. Where is he who called me? Where am I to find him?"],[376,376,"Epops: I have been waiting for you a long while! I never fail in my word to my friends."],[377,377,"Leader of the Chorus: Tititititititi. What good news"],[378,378,"have you for me?"],[379,380,"Epops: Something that concerns our common safety, and that is just as pleasant as it is to the point. Two men, who are subtle reasoners, have come here to seek me."],[381,381,"Leader of the Chorus: Where? How? What are you saying?"],[382,383,"Epops: I say, two old men have come from the abode of humans to propose a vast and splendid scheme to us."],[384,385,"Leader of the Chorus: Oh! it's a horrible, unheard-of crime! What are you saying?"],[386,386,"Epops: Never let my words scare you."],[387,387,"Leader of the Chorus: What have you done to me?"],[388,388,"Epops: I have welcomed two men, who wish to live with us."],[389,389,"Leader of the Chorus: And you have dared to do that!"],[390,390,"Epops: Yes, and I am delighted at having done so."],[391,391,"Leader of the Chorus: And are they already with us?"],[392,392,"Epops: Just as much as I am."],[393,395,"Chorus: Ah! ah! we are betrayed; 'tis sacrilege! Our friend,"],[396,400,"he who picked up corn-seeds in the same plains as ourselves, has violated our ancient laws; he has broken the oaths that bind all birds; he has laid a snare for me, he has handed us over to the attacks of that impious race which, throughout all time,"],[401,401,"has never ceased to war against us."],[402,404,"Leader of the Chorus: As for this traitorous bird, we will decide his case later, but the two old men shall be punished forthwith; we are going to tear them to pieces."],[405,405,"Pisthetaerus: It's all over with us."],[406,406,"Euelpides: You are the sole cause of all our trouble."],[407,407,"Why did you bring me from down yonder?"],[408,408,"Pisthetaerus: To have you with me."],[409,409,"Euelpides: Say rather to have me melt into tears."],[410,411,"Pisthetaerus: Go on! you are talking nonsense. How will you weep with your eyes pecked out?"],[412,413,"Chorus: Io! io! forward to the attack, throw yourselves upon the foe,"],[414,418,"spill his blood; take to your wings and surround them on all sides. Woe to them! let us get to work with our beaks, let us devour them."],[419,420,"Nothing can save them from our wrath, neither the mountain forests, nor the clouds that float in the sky, nor the foaming deep."],[421,422,"Leader of the Chorus: Come, peck, tear to ribbons. Where is the chief of the cohort? Let him engage the right wing."],[423,423,"Euelpides: This is the fatal moment. Where shall I fly to, unfortunate wretch that I am?"],[424,424,"Pisthetaerus: Wait! Stay here!"],[425,425,"Euelpides: That they may tear me to pieces?"],[426,427,"Pisthetaerus: And how do you think to escape them?"],[428,428,"Euelpides: I don't know at all."],[429,430,"Pisthetaerus: Come, I will tell you. We must stop and fight them. Let us arm ourselves with these stew-pots."],[431,431,"Euelpides: Why with the stew-pots?"],[432,432,"Pisthetaerus: The owl will not attack us then."],[433,433,"Euelpides: But do you see all those hooked claws?"],[434,434,"Pisthetaerus: Take the spit"],[435,435,"and pierce the foe on your side."],[436,436,"Euelpides: And how about my eyes?"],[437,437,"Pisthetaerus: Protect them with this dish or this vinegar-pot."],[438,439,"Euelpides: Oh! what cleverness! what inventive genius! You are a great general, even greater than Nicias, where stratagem is concerned."],[440,440,"Leader of the Chorus: Forward, forward, charge with your beaks! Come, no delay."],[441,441,"Tear, pluck, strike, flay them, and first of all smash the stew-pot."],[442,444,"Epops: Oh, most cruel of all animals, why tear these two men to pieces, why kill them? What have they done to you? They belong to the same tribe, to the same family as my wife."],[445,445,"Leader of the Chorus: Are wolves to be spared? Are they not our most mortal foes?"],[446,446,"So let us punish them."],[447,448,"Epops: If they are your foes by nature, they are your friends in heart, and they come here to give you useful advice."],[449,450,"Leader of the Chorus: Advice or a useful word from their lips, from them, the enemies of my forebears?"],[451,455,"Epops: The wise can often profit by the lessons of a foe, for caution is the mother of safety. It is just such a thing as one will not learn from a friend and which an enemy compels you to know. To begin with, it's the foe and not the friend that taught cities to build high walls, to equip long vessels of war;"],[456,456,"and it's this knowledge that protects our children, our slaves and our wealth."],[457,458,"Leader of the Chorus: Well then, I agree, let us first hear them, for that is best; one can even learn something in an enemy's school."],[459,459,"Pisthetaerus: Their wrath seems to cool. Draw back a little."],[460,460,"Epops: It's only justice, and you will thank me later."],[461,461,"Leader of the Chorus: Never have we opposed your advice up to now."],[462,465,"Pisthetaerus: They are in a more peaceful mood; put down your stew-pot and your two dishes; spit in hand, doing duty for a spear, let us mount guard inside the camp"],[466,468,"close to the pot and watch in our arsenal closely; for we must not fly."],[469,470,"Euelpides: You are right. But where shall we be buried, if we die?"],[471,475,"Pisthetaerus: In the Ceramicus; for, to get a public funeral, we shall tell the Strategi that we fell at Orneae, fighting the country's foes."],[476,480,"Leader of the Chorus: Return to your ranks and lay down your courage beside your wrath as the hoplites do. Then let us ask these men who they are, whence they come,"],[481,482,"and with what intent. Here, Epops, answer me."],[483,483,"Epops: Are you calling me? What do you want of me?"],[484,484,"Leader of the Chorus: Who are they? From what country?"],[485,485,"Epops: Strangers, who have come from Greece, the land of the wise."],[486,488,"Leader of the Chorus: And what fate has led them hither to the land of the birds?"],[489,491,"Epops: Their love for you and their wish to share your kind of life; to dwell and"],[492,492,"remain with you always."],[493,494,"Leader of the Chorus: Indeed, and what are their plans?"],[495,495,"Epops: They are wonderful, incredible, unheard of."],[496,498,"Leader of the Chorus: Why, do they think to see some advantage that determines them to settle here? Are they hoping with our help"],[499,500,"to triumph over their foes or to be useful to their friends?"],[501,503,"Epops: They speak of benefits so great it is impossible either to describe or conceive them; all shall be yours,"],[504,505,"all that we see here, there, above and below us; this they vouch for."],[506,506,"Leader of the Chorus: Are they mad?"],[507,507,"Epops: They are the sanest people in the world."],[508,508,"Leader of the Chorus: Clever men?"],[509,510,"Epops: The slyest of foxes, cleverness its very self, men of the world, cunning, the cream of knowing folk."],[511,513,"Leader of the Chorus: Tell them to speak and speak quickly; why, as I listen to you, I am beside myself with delight."],[514,518,"Epops: Here, you there, take all these weapons and hang them up inside close to the fire, near the figure of the god who presides there and under his protection; as for you, address the birds, tell them why I have gathered them together."],[519,519,"Pisthetaerus: Not I, by Apollo,"],[520,523,"unless they agree with me as the little ape of an armorer agreed with his wife, not to bite me, nor pull me by the balls, nor shove things into my . . ."],[524,525,"Euelpides: Do you mean this?"],[526,526,"Pisthetaerus: No, I mean my eyes."],[527,527,"Leader of the Chorus: Agreed."],[528,528,"Pisthetaerus: Swear it."],[529,530,"Leader of the Chorus: I swear it and, if I keep my promise, let judges and spectators give me the victory unanimously."],[531,531,"Pisthetaerus: It is a bargain."],[532,532,"Leader of the Chorus: And if I break my word, may I succeed by one vote only."],[533,534,"Epops: Hearken, ye people! Hoplites, pick up your weapons and return to your firesides;"],[535,535,"do not fail to read the decrees of dismissal we have posted."],[536,539,"Chorus: Man is a truly cunning creature, but nevertheless explain. Perhaps you are going to show me some good way"],[540,544,"to extend my power, some way that I have not had the wit to find out and which you have discovered. Speak! 'tis to your own interest as well as to mine, for if you secure me some advantage, I will surely share it with you."],[545,546,"Leader of the Chorus: But what object can have induced you to come among us? Speak boldly, for I shall not break the truce, —until you have told us all."],[547,549,"Pisthetaerus: I am bursting with desire to speak; I have already mixed the dough of my address and nothing prevents me from kneading it.... Slave! bring the chaplet and water, which you must pour over my hands. Be quick!"],[550,550,"Euelpides: Is it a question of feasting? What does it all mean?"],[551,553,"Pisthetaerus: By Zeus, no! but I am hunting for fine, tasty words to break down the hardness of their hearts. I grieve so much for you, who at one time were kings..."],[554,554,"Leader of the Chorus: We kings? Over whom?"],[555,558,"Pisthetaerus: ... of all that exists, firstly of me and of this man, even of Zeus himself. Your race is older than Saturn, the Titans and the Earth."],[559,559,"Leader of the Chorus: What, older than the Earth!"],[560,560,"Pisthetaerus: By Phoebus, yes."],[561,561,"Leader of the Chorus: By Zeus, but I never knew that before!"],[562,565,"Pisthetaerus: That's because you are ignorant and heedless, and have never read your Aesop. He is the one who tells us that the lark was born before all other creatures, indeed before the Earth; his father died of sickness, but the Earth did not exist then; he remained unburied for five days, when the bird in its dilemma decided,"],[566,566,"for want of a better place, to entomb its father in its own head."],[567,567,"Euelpides: So that the lark's father is buried at Cephalae."],[568,569,"Pisthetaerus: Hence, if they existed before the Earth, before the gods, the kingship belongs to them by right of priority."],[570,570,"Euelpides: Undoubtedly, but sharpen your beak well;"],[571,571,"Zeus won't be in a hurry to hand over his scepter to the woodpecker."],[572,575,"Pisthetaerus: It was not the gods, but the birds, who were formerly the masters and kings over men; of this I have a thousand proofs. First of all, I will point you to the cock, who governed the Persians before all other monarchs, before Darius and Megabazus."],[576,576,"It's in memory of his reign that he is called the Persian bird."],[577,578,"Euelpides: For this reason also, even to-day, he alone of all the birds wears his tiara straight on his head, like the Great King."],[579,580,"Pisthetaerus: He was so strong, so great, so feared, that even now, on account of his ancient power,"],[581,583,"everyone jumps out of bed as soon as ever he crows at daybreak. Blacksmiths, potters, tanners, shoemakers, bathmen, corn-dealers, lyre-makers and armorers, all put on their shoes and go to work before it is daylight."],[584,586,"Euelpides: I can tell you something about that. It was the cock's fault that I lost a splendid tunic of Phrygian wool. I was at a feast in town, given to celebrate the birth of a child; I had drunk pretty freely"],[587,590,"and had just fallen asleep, when a cock, I suppose in a greater hurry than the rest, began to crow. I thought it was dawn and set out for Halimus. I had hardly got beyond the walls, when a footpad struck me in the back with his bludgeon; down I went and wanted to shout, but he had already made off with my mantle."],[591,591,"Pisthetaerus: Formerly also the kite was ruler and king over the Greeks."],[592,592,"Leader of the Chorus: The Greeks?"],[593,594,"Pisthetaerus: And when he was king, he was the one who first taught them to fall on their knees before the kites."],[595,597,"Euelpides: By Zeus! that's what I did myself one day on seeing a kite; but at the moment I was on my knees, and leaning backwards with mouth agape, I bolted an obolus and was forced to carry my meal-sack home empty."],[598,598,"Pisthetaerus: The cuckoo was king of Egypt and of the whole of Phoenicia."],[599,600,"When he called out cuckoo, all the Phoenicians hurried to the fields to reap their wheat and their barley."],[601,601,"Euelpides: Hence no doubt the proverb, Cuckoo! cuckoo! go to the fields, ye circumcised."],[602,603,"Pisthetaerus: So powerful were the birds that the kings of Grecian cities, Agamemnon, Menelaus, for instance,"],[604,604,"carried a bird on the tip of their scepters, who had his share of all presents."],[605,607,"Euelpides: That I didn't know and was much astonished when I saw Priam come upon the stage in the tragedies with a bird, which kept watching Lysicrates to see if he got any present."],[608,608,"Pisthetaerus: But the strongest proof of all is that Zeus, who now reigns,"],[609,610,"is represented as standing with an eagle on his head as a symbol of his royalty; his daughter has an owl, and Phoebus, as his servant, has a hawk."],[611,611,"Euelpides: By Demeter, the point is well taken. But what are all these birds doing in heaven?"],[612,613,"Pisthetaerus: When anyone sacrifices and, according to the rite, offers the entrails to the gods, these birds take their share before Zeus."],[614,616,"Formerly men always swore by the birds and never by the gods. And even now Lampon swears by the goose whenever he wishes to deceive someone. Thus it is clear that you were once great and sacred,"],[617,618,"Pisthetaerus: but now you are looked upon as slaves, as fools, as Maneses; stones"],[619,623,"are thrown at you as at raving madmen, even in holy places. A crowd of bird-catchers sets snares, traps, limed twigs and nets of all sorts for you; you are caught, you are sold in heaps"],[624,628,"and the buyers finger you over to be certain you are fat. Again, if they would but serve you up simply roasted; but they rasp cheese into a mixture of oil, vinegar and laserwort,"],[629,632,"to which another sweet and greasy sauce is added, and the whole is poured scalding hot over your back, for all the world as if you were diseased meat."],[633,633,"Chorus: Man, your words have"],[634,638,"made my heart bleed; I have groaned over the treachery of our fathers, who knew not how to transmit to us the high rank they held from their forefathers. But 'tis a benevolent Genius, a happy Fate, that sends you to us;"],[639,641,"you shall be our deliverer and I place the destiny of my little ones and my own in your hands with every confidence."],[642,643,"Leader of the Chorus: But hasten to tell me what must be done; we should not be worthy to live, if we did not seek to regain our royalty by every possible means."],[644,646,"Pisthetaerus: First I advise that the birds gather together in one city and that they build a wall of great bricks, like that at Babylon, round the plains of the air and the whole region of space that divides earth from heaven."],[647,647,"Epops: Oh, Cebriones! oh, Porphyrion! what a terribly strong place!"],[648,648,"Pisthetaerus: Then, when this has been well done and completed, you demand back the empire from Zeus;"],[649,653,"if he will not agree, if he refuses and does not at once confess himself beaten, you declare a sacred war against him and forbid the gods henceforward to pass through your country with their tools up, as hitherto, for the purpose of laying their Alcmenas, their Alopes, or their Semeles! if they try to pass through,"],[654,658,"you put rings on their tools so that they can't make love any longer. You send another messenger to mankind, who will proclaim to them that the birds are kings, that for the future they must first of all sacrifice to them, and only afterwards to the gods; that it is fitting to appoint to each deity the bird that has most in common with it."],[659,663,"For instance, are they sacrificing to Aphrodite, let them at the same time offer barley to the coot; are they immolating a sheep to Poseidon, let them consecrate wheat in honor of the duck; if a steer is being offered to Heracles, let honey-cakes be dedicated to the gull; if a goat is being slain for King Zeus, there is a King-Bird, the wren, to whom the sacrifice of a male gnat is due before Zeus himself even."],[664,664,"Euelpides: This notion of an immolated gnat delights me! And now let the great Zeus thunder!"],[665,666,"Leader of the Chorus: But how will mankind recognize us as gods and not as jays? Us, who have wings and fly?"],[667,669,"Pisthetaerus: You talk rubbish! Hermes is a god and has wings and flies, and so do many other gods. First of all, Victory flies with golden wings, Eros is undoubtedly winged too,"],[670,670,"and Iris is compared by Homer to a timorous dove."],[671,671,"Euelpides: But will not Zeus thunder and send his winged bolts against us?"],[672,674,"Pisthetaerus: If men in their blindness do not recognize us as gods and so continue to worship the dwellers in Olympus? Then a cloud of sparrows greedy for corn must descend upon their fields and eat up all their seeds;"],[675,675,"we shall see then if Demeter will mete them out any wheat."],[676,676,"Euelpides: By Zeus, she'll take good care she does not, and you will see her inventing a thousand excuses."],[677,679,"Pisthetaerus: The crows too will prove your divinity to them by pecking out the eyes of their flocks and of their draught-oxen; and then let Apollo cure them, since he is a physician and is paid for the purpose."],[680,680,"Euelpides: Oh! don't do that! Wait first until I have sold my two young bullocks."],[681,682,"Pisthetaerus: If on the other hand they recognize that you are God, the principle of life, that you are Earth, Kronos, Poseidon, they shall be loaded with benefits."],[683,683,"Epops: Name me one of these then."],[684,685,"Pisthetaerus: Firstly, the locusts shall not eat up their vine-blossoms; a legion of owls and kestrels will devour them."],[686,687,"Moreover, the gnats and the gallbugs shall no longer ravage the figs; a flock of thrushes shall swallow the whole host down to the very last."],[688,688,"Epops: And how shall we give wealth to mankind? This is their strongest passion."],[689,690,"Pisthetaerus: When they consult the omens, you will point them to the richest mines, you will reveal the paying ventures to the diviner,"],[691,691,"and not another shipwreck will happen or sailor perish."],[692,692,"Epops: No more shall perish? How is that?"],[693,694,"Pisthetaerus: When the auguries are examined before starting on a voyage, some bird will not fail to say, Don't start! there will be a storm, or else, Go! you will make a most profitable venture."],[695,695,"Euelpides: I shall buy a trading-vessel and go to sea. I will not stay with you."],[696,696,"Pisthetaerus: You will discover treasures to them, which were buried in former times,"],[697,698,"for you know them. Do not all men say, None knows where my treasure lies, unless perchance it be some bird."],[699,699,"Euelpides: I shall sell my boat and buy a spade to unearth the vessels."],[700,700,"Leader of the Chorus: And how are we to give them health, which belongs to the gods?"],[701,701,"Pisthetaerus: If they are happy, is not that the chief thing towards health?"],[702,702,"The miserable man is never well."],[703,704,"Leader of the Chorus: Old Age also dwells in Olympus. How will they get at it? Must they die in early youth?"],[705,705,"Pisthetaerus: Why, the birds, by Zeus,"],[706,706,"will add three hundred years to their life."],[707,707,"Leader of the Chorus: From whom will they take them?"],[708,709,"Pisthetaerus: From whom? Why, from themselves. Don't you know the cawing crow lives five times as long as a man?"],[710,710,"Euelpides: Ah! ah! these are far better kings for us than Zeus!"],[711,714,"Pisthetaerus: Far better, are they not? And firstly, we shall not have to build them temples of hewn stone, closed with gates of gold;"],[715,719,"they will dwell amongst the bushes and in the thickets of green oak; the most venerated of birds will have no other temple than the foliage of the olive tree; we shall not go to Delphi or to Ammon"],[720,724,"to sacrifice; but standing erect in the midst of arbutus and wild olives and holding forth our hands filled with wheat and barley, we shall pray them to admit us to a share of the blessings they enjoy"],[725,726,"and shall at once obtain them for a few grains of wheat."],[727,728,"Leader of the Chorus: Old man, whom I detested, you are now to me the dearest of all; never shall I, if I can help it, fail to follow your advice."],[729,729,"Chorus: Inspirited by your words,"],[730,736,"I threaten my rivals the gods, and I swear that if you march in alliance with me against the gods and are faithful to our just, loyal and sacred bond, we shall soon have shattered their scepter."],[737,738,"Leader of the Chorus: We shall charge ourselves with the performance of everything that requires force; that which demands thought and deliberation shall be yours to supply."],[739,739,"Epops: By Zeus! it's no longer"],[740,744,"the time to delay and loiter like Nicias; let us act as promptly as possible.... In the first place, come, enter my nest built of brushwood and blades of straw, and tell me your names."],[745,746,"Pisthetaerus: That is soon done; my name is Pisthetaerus, and his,"],[747,747,"Euelpides, of the deme Crioa."],[748,749,"Epops: Good! and good luck to you."],[750,750,"Pisthetaerus: We accept the omen."],[751,751,"Epops: Come in here."],[752,752,"Pisthetaerus: Very well, you are the one who must lead us and introduce us."],[753,753,"Epops: Come then."],[754,755,"Pisthetaerus: Oh! my god! do come back here. Hi! tell us how"],[756,756,"we are to follow you. You can fly, but we cannot."],[757,757,"Epops: Well, well."],[758,760,"Pisthetaerus: Remember Aesop's fables. It is told there that the fox fared very badly, because he had made an alliance with the eagle."],[761,761,"Epops: Be at ease. You shall eat a certain root"],[762,762,"and wings will grow on your shoulders."],[763,764,"Pisthetaerus: Then let us enter. Xanthias and Manodorus, pick up our baggage."],[765,765,"Leader of the Chorus: Hi! Epops! do you hear me?"],[766,766,"Epops: What's the matter?"],[767,768,"Leader of the Chorus: Take them off to dine well and call your mate, the melodious Procne, whose songs are worthy of the Muses;"],[769,769,"she will delight our leisure moments."],[770,771,"Pisthetaerus: Oh! I conjure you, accede to their wish; for this delightful bird will leave her rushes at the sound of your voice;"],[772,773,"for the sake of the gods, let her come here, so that we may contemplate the nightingale."],[774,775,"Epops: Let it be as you desire. Come forth, Procne, show yourself to these strangers."],[776,777,"Pisthetaerus: Oh! great Zeus! what a beautiful little bird! what a dainty form! what brilliant plumage!"],[778,779,"Do you know how dearly I should like to get between her thighs?"],[780,780,"Euelpides: She is dazzling all over with gold, like a young girl."],[781,781,"Oh! how I should like to kiss her!"],[782,782,"Pisthetaerus: Why, wretched man, she has two little sharp points on her beak!"],[783,784,"Euelpides: I would treat her like an egg, the shell of which we remove before eating it; I would take off her mask and then kiss her pretty face."],[785,785,"Epops: Let us go in."],[786,786,"Pisthetaerus: Lead the way, and may success attend us."],[787,790,"Chorus: Lovable golden bird, whom I cherish above all others, you, whom I associate with all my songs, nightingale,"],[791,795,"you have come, you have come, to show yourself to me and to charm me with your notes. Come, you, who play spring melodies upon the harmonious flute, lead off our anapests."],[796,800,"Leader of the Chorus: Weak mortals, chained to the earth, creatures of clay as frail as the foliage of the woods, you unfortunate race, whose life is but darkness, as unreal as a shadow, the illusion of a dream, hearken to us, who are immortal beings, ethereal, ever young and occupied with eternal thoughts, for we shall teach you about all celestial matters;"],[801,803,"you shall know thoroughly what is the nature of the birds, what the origin of the gods, of the rivers, of Erebus, and Chaos; thanks to us, even Prodicus will envy you your knowledge."],[804,805,"At the beginning there was only Chaos, Night, dark Erebus, and deep Tartarus. Earth, the air and heaven had no existence."],[806,810,"Firstly, blackwinged Night laid a germless egg in the bosom of the infinite deeps of Erebus, and from this, after the revolution of long ages, sprang the graceful Eros with his glittering golden wings, swift as the whirlwinds of the tempest. He mated in deep Tartarus with dark Chaos, winged like himself, and thus hatched forth our race, which was the first to see the light."],[811,815,"That of the Immortals did not exist until Eros had brought together all the ingredients of the world, and from their marriage Heaven, Ocean, Earth and the imperishable race of blessed gods sprang into being. Thus our origin is very much older than that of the dwellers in Olympus. We are the offspring of Eros; there are a thousand proofs to show it. We have wings and we lend assistance to lovers."],[816,818,"How many handsome youths, who had sworn to remain insensible, have opened their thighs because of our power and have yielded themselves to their lovers when almost at the end of their youth, being led away by the gift of a quail, a waterfowl, a goose, or a cock."],[819,820,"Chorus: And what important services do not the birds render to mortals! First of all, they mark the seasons for them, springtime, winter, and autumn."],[821,825,"Does the screaming crane migrate to Libya, —it warns the husbandman to sow, the pilot to take his ease beside his tiller hung up in his dwelling, and Orestes to weave a tunic, so that the rigorous cold may not drive him any more to strip other folk. When the kite reappears, he tells of the return of spring and of the period when the fleece of the sheep must be clipped. Is the swallow in sight?"],[826,830,"All hasten to sell their warm tunic and to buy some light clothing. We are your Ammon, Delphi, Dodona, your Phoebus Apollo. Before undertaking anything, whether a business transaction, a marriage, or the purchase of food, you consult the birds by reading the omens, and you give this name of omen to all signs that tell of the future."],[831,833,"With you a word is an omen, you call a sneeze an omen, a meeting an omen, an unknown sound an omen, a slave or an ass an omen. Is it not clear that we are a prophetic Apollo to you?"],[834,835,"Chorus: If you recognize us as gods, we shall be your divining Muses, through us you will know the winds and the seasons, summer,"],[836,840,"winter, and the temperate months. We shall not withdraw ourselves to the highest clouds like Zeus, but shall be among you and shall give to you"],[841,845,"and to your children and the children of your children, health and wealth, long life, peace, youth, laughter, songs and feasts; in short, you will all be so well off,"],[846,847,"that you will be weary and cloyed with enjoyment."],[848,850,"First Semi-Chorus: Oh, rustic Muse of such varied note, tiotiotiotiotiotinx, I sing with you"],[851,855,"in the groves and on the mountain tops, tiotiotiotinx. I poured forth sacred strains from my golden throat"],[856,860,"in honor of the god Pan, tiotiotiotinx, from the top of the thickly leaved ash, and my voice mingles with the mighty choirs who extol Cybele on the mountain tops, totototototototototinx. 'Tis to our concerts that Phrynichus comes to pillage like a bee the ambrosia of his songs,"],[861,862,"the sweetness of which so charms the ear, tiotiotiotinx."],[863,864,"Leader of First Semi-Chorus: If there is one of you spectators who wishes to spend the rest of his life quietly among the birds, let him come to us."],[865,869,"All that is disgraceful and forbidden by law on earth is on the contrary honorable among us, the birds. For instance, among you it's a crime to beat your father, but with us it's an estimable deed; it's considered fine to run straight at your father and hit him, saying, Come, lift your spur if you want to fight."],[870,874,"The runaway slave, whom you brand, is only a spotted francolin with us. Are you Phrygian like Spintharus? Among us you would be the Phrygian bird, the goldfinch, of the race of Philemon. Are you a slave and a Carian like Execestides?"],[875,878,"Among us you can create yourself forefathers; you can always find relations. Does the son of Pisias want to betray the gates of the city to the foe? Let him become a partridge, the fitting offspring of his father; among us there is no shame in escaping as cleverly as a partridge."],[879,879,"Second Semi-Chorus: So the swans on the banks of the Hebrus,"],[880,884,"tiotiotiotiotiotinx, mingle their voices to serenade Apollo, tiotiotiotinx, flapping their wings the while,"],[885,889,"tiotiotiotinx; their notes reach beyond the clouds of heaven; they startle the various tribes of the beasts; a windless sky calms the waves, totototototototototinx;"],[890,893,"all Olympus resounds, and astonishment seizes its rulers; the Olympian graces and Muses cry aloud the strain, tiotiotiotinx."],[894,898,"Leader of Second Semi-Chorus: There is nothing more useful nor more pleasant than to have wings. To begin with, just let us suppose a spectator to be dying with hunger and to be weary of the choruses of the tragic poets; if he were winged, he would fly off, go home to dine and come back with his stomach filled."],[899,903,"Some Patroclides, needing to take a crap, would not have to spill it out on his cloak, but could fly off, satisfy his requirements, let a few farts and, having recovered his breath, return. If one of you, it matters not who, had adulterous relations and saw the husband of his mistress in the seats of the senators,"],[904,908,"he might stretch his wings, fly to her, and, having laid her, resume his place. Is it not the most priceless gift of all, to be winged? Look at Diitrephes! His wings were only wicker-work ones, and yet he got himself chosen Phylarch and then Hipparch; from being nobody,"],[909,909,"he has risen to be famous; he's now the finest gilded cock of his tribe."],[910,911,"Pisthetaerus: Halloa! What's this? By Zeus! I never saw anything so funny in all my life."],[912,912,"Euelpides: What makes you laugh?"],[913,914,"Pisthetaerus: Your little wings. D'you know what you look like?"],[915,915,"Like a goose painted by some dauber."],[916,916,"Euelpides: And you look like a close-shaven blackbird."],[917,918,"Pisthetaerus: We ourselves asked for this transformation, and, as Aeschylus has it, These are no borrowed feathers, but truly our own."],[919,919,"Epops: Come now, what must be done?"],[920,920,"Pisthetaerus: First give our city"],[921,922,"a great and famous name, then sacrifice to the gods."],[923,923,"Euelpides: I think so too."],[924,924,"Leader of the Chorus: Let's see. What shall our city be called?"],[925,926,"Pisthetaerus: Will you have a high-sounding Laconian name? Shall we call it Sparta?"],[927,927,"Euelpides: What!"],[928,929,"call my town Sparta? Why, I would not use esparto for my bed, even though I had nothing but bands of rushes."],[930,930,"Pisthetaerus: Well then, what name can you suggest?"],[931,933,"Euelpides: Some name borrowed from the clouds, from these lofty regions in which we dwell —in short, some well-known name."],[934,934,"Pisthetaerus: Do you like Nephelococcygia?"],[935,935,"Leader of the Chorus: Oh! capital!"],[936,936,"truly that's a brilliant thought!"],[937,939,"Euelpides: Is it in Nephelococcygia that all the wealth of Theogenes and most of Aeschines' is?"],[940,941,"Pisthetaerus: No, it's rather the plain of Phlegra, where the gods"],[942,942,"withered the pride of the sons of the Earth with their shafts."],[943,944,"Leader of the Chorus: Oh! what a splendid city! But what god shall be its patron? for whom shall we weave the peplus?"],[945,945,"Euelpides: Why not choose Athena Polias?"],[946,946,"Pisthetaerus: Oh! what a well-ordered town it would be"],[947,948,"to have a female deity armed from head to foot, while Clisthenes was spinning!"],[949,949,"Leader of the Chorus: Who then shall guard the Pelargicon?"],[950,951,"Pisthetaerus: A bird Leader of the Chorus: One of us? What kind of bird? Pisthetaerus: A bird of Persian strain, who is everywhere proclaimed to be the bravest of all,"],[952,952,"a true chick of Ares."],[953,954,"Euelpides: Oh! noble chick!"],[955,957,"Pisthetaerus: Because he is a god well suited to live on the rocks. Come! into the air with you to help the workers who are building the wall; carry up rubble, strip yourself to mix the mortar,"],[958,962,"take up the hod, tumble down the ladder, if you like, post sentinels, keep the fire smouldering beneath the ashes, go round the walls, bell in hand, and go to sleep up there yourself; then despatch two heralds, one to the gods above, the other to mankind on earth"],[963,963,"and come back here."],[964,965,"Euelpides: As for yourself, remain here, and may the plague take you for a troublesome fellow!"],[966,969,"Pisthetaerus: Go, friend, go where I send you, for without you my orders cannot be obeyed. For myself, I want to sacrifice to the new god, and I am going to summon the priest who must preside at the ceremony."],[970,970,"Slaves! slaves! bring forward the basket and the lustral water."],[971,973,"Chorus: I do as you do, and I wish as you wish, and I implore you to address powerful and solemn prayers to the gods, and in addition"],[974,976,"to immolate a sheep as a token of our gratitude. Let us sing the Pythian chant in honor of the god, and let Chaeris accompany our voices."],[977,977,"Pisthetaerus: Enough! but, by Heracles! what is this?"],[978,980,"Great gods! I have seen many prodigious things, but I never saw a muzzled raven. Priest! it's high time! Sacrifice to the new gods."],[981,982,"Priest: I begin, but where is the man with the basket? Pray to the Hestia of the birds, to the kite, who presides over the hearth, and to all the god and goddess-birds who dwell in Olympus . . ."],[983,983,"Pisthetaerus: Oh! Hawk, the sacred guardian of Sunium, oh, god of the storks!"],[984,984,"Priest: . . . to the swan of Delos, to Leto the mother of the quails, and to Artemis, the goldfinch . . ."],[985,985,"Pisthetaerus: It's no longer Artemis Colaenis, but Artemis the goldfinch."],[986,986,"Priest: . . . to Bacchus, the finch and Cybele, the ostrich and mother of the gods and mankind. . ."],[987,987,"Pisthetaerus: Oh! sovereign ostrich Cybele, mother of Cleocritus!"],[988,988,"Priest: . . . to grant health and safety to the Nephelococcygians as well as to the dwellers in Chios . . ."],[989,989,"Pisthetaerus: The dwellers in Chios! Ah! I am delighted they should be thus mentioned on all occasions."],[990,993,"Priest: . . . to the heroes, the birds, to the sons of heroes, to the porphyrion, the pelican, the spoon-bill, the redbreast, the grouse, the peacock, the horned-owl, the teal, the bittern, the heron, the stormy petrel, the fig-pecker, the titmouse . . ."],[994,994,"Pisthetaerus: Stop! stop! you drive me crazy with your endless list. Why, wretch,"],[995,999,"to what sacred feast are you inviting the vultures and the sea-eagles? Don't you see that a single kite could easily carry off the lot at once? Begone, you and your fillets and all; I shall know how to complete the sacrifice by myself."],[1000,1002,"Chorus: It is imperative that I sing another sacred chant for the rite of the lustral water, and that I invoke"],[1003,1005,"the immortals, or at least one of them, provided always that you have some suitable food to offer him; from what I see here, in the shape of gifts, there is naught whatever but horn and hair."],[1006,1006,"Pisthetaerus: Let us address our sacrifices and our prayers to the winged gods."],[1007,1008,"Poet: Oh, Muse! celebrate happy Nephelococcygia in your hymns."],[1009,1009,"Pisthetaerus: What have we here? Where did you come from, tell me? Who are you?"],[1010,1011,"Poet: I am he whose language is sweeter than honey, the zealous slave of the Muses,"],[1012,1012,"as Homer has it."],[1013,1013,"Pisthetaerus: You a slave! and yet you wear your hair long?"],[1014,1016,"Poet: No, but the fact is all we poets are the assiduous slaves of the Muses, according to Homer."],[1017,1018,"Pisthetaerus: In truth your little cloak is quite holy too through zeal! But, poet, what ill wind drove you here?"],[1019,1021,"Poet: I have composed verses in honor of your Nephelococcygia, a host of splendid dithyrambs and parthenia worthy of Simonides himself."],[1022,1022,"Pisthetaerus: And when did you compose them? How long since?"],[1023,1023,"Poet: Oh! 'tis long, aye, very long, that I have sung in honor of this city."],[1024,1025,"Pisthetaerus: But I am only celebrating its foundation with this sacrifice; I have only just named it, as is done with little babies."],[1026,1031,"Poet: Just as the chargers fly with the speed of the wind, so does the voice of the Muses take its flight. Oh! thou noble founder of the town of Aetna thou, whose name recalls the holy sacrifices,"],[1032,1032,"make us such gift as thy generous heart shall suggest."],[1033,1036,"Pisthetaerus: He will drive us silly if we do not get rid of him by some present. Here! you, who have a fur as well as your tunic, take it off and give it to this clever poet. Come,"],[1037,1037,"take this fur; you look to me to be shivering with cold."],[1038,1040,"Poet: My Muse will gladly accept this gift; but engrave these verses of Pindar's on your mind."],[1041,1041,"Pisthetaerus: Oh! what a pest! It's impossible then to get rid of him!"],[1042,1045,"Poet: Straton wanders among the Scythian nomads, but has no linen garment. He is sad at only wearing an animal's pelt and no tunic."],[1046,1046,"Do you get what I mean?"],[1047,1049,"Pisthetaerus: I understand that you want me to offer you a tunic. Hi! you take off yours; we must help the poet. . . . Come, you, take it and get out."],[1050,1051,"Poet: I am going, and these are the verses that I address to this city:"],[1052,1053,"Phoebus of the golden throne, celebrate this shivery, freezing city; I have travelled through fruitful and snow-covered plains. Tralala! Tralala!"],[1054,1054,"Pisthetaerus: What are you chanting us"],[1055,1059,"about frosts? Thanks to the tunic, you no longer fear them. Ah! by Zeus! I could not have believed this cursed fellow could so soon have learnt the way to our city. Come, take the lustral water and circle the altar. Let all keep silence!"],[1060,1060,"Oracle-Monger: Let not the goat be sacrificed."],[1061,1061,"Pisthetaerus: Who are you?"],[1062,1062,"Oracle-Monger: Who am I? An oracle-monger."],[1063,1063,"Pisthetaerus: Get out!"],[1064,1066,"Oracle-Monger: Wretched man, insult not sacred things. For there is an oracle of Bacis, which exactly applies to Nephelococcygia."],[1067,1068,"Pisthetaerus: Why did you not reveal it to me before"],[1069,1069,"I founded my city?"],[1070,1070,"Oracle-Monger: The divine spirit was against it."],[1071,1071,"Pisthetaerus: Well, I suppose there's nothing to do but hear the terms of the oracle."],[1072,1073,"Oracle-Monger: But when the wolves and the white crows shall dwell together between Corinth and Sicyon ..."],[1074,1074,"Pisthetaerus: But how do the Corinthians concern me?"],[1075,1078,"Oracle-Monger: It is the regions of the air that Bacis indicates in this manner. They must first sacrifice a white-fleeced goat to Pandora, and give the prophet who first reveals my words a good cloak and new sandals."],[1079,1079,"Pisthetaerus: Does it say sandals there?"],[1080,1080,"Oracle-Monger: Look at the book."],[1081,1081,"And besides this a goblet of wine and a good share of the entrails of the victim."],[1082,1082,"Pisthetaerus: Of the entrails —does it say that?"],[1083,1086,"Oracle-Monger: Look at the book. If you do as I command, divine youth, you shall be an eagle among the clouds; if not, you shall be neither turtle-dove, nor eagle, nor woodpecker."],[1087,1087,"Pisthetaerus: Does it say all that?"],[1088,1088,"Oracle-Monger: Look at the book."],[1089,1092,"Pisthetaerus: This oracle in no sort of way resembles the one Apollo dictated to me: If an impostor comes without invitation to annoy you during the sacrifice and to demand a share of the victim,"],[1093,1093,"apply a stout stick to his ribs."],[1094,1094,"Oracle-Monger: You are drivelling."],[1095,1097,"Pisthetaerus: Look at the book. And don't spare him, were he an eagle from out of the clouds, were it Lampon himself or the great Diopithes."],[1098,1098,"Oracle-Monger: Does it say that?"],[1099,1099,"Pisthetaerus: Look at the book"],[1100,1100,"and go and hang yourself."],[1101,1101,"Oracle-Monger: Oh! unfortunate wretch that I am."],[1102,1102,"Pisthetaerus: Away with you, and take your prophecies elsewhere."],[1103,1103,"Meton: I have come to you . . ."],[1104,1106,"Pisthetaerus: Yet another pest! What have you come to do? What's your plan? What's the purpose of your journey? Why these splendid buskins?"],[1107,1108,"Meton: I want to survey the plains of the air for you and to parcel them into lots."],[1109,1110,"Pisthetaerus: In the name of the gods, who are you?"],[1111,1112,"Meton: Who am I? Meton, known throughout Greece and at Colonus."],[1113,1114,"Pisthetaerus: What are these things?"],[1115,1115,"Meton: Tools for measuring the air."],[1116,1119,"In truth, the spaces in the air have precisely the form of a furnace. With this bent ruler I draw a line from top to bottom; from one of its points I describe a circle with the compass. Do you understand?"],[1120,1120,"Pisthetaerus: Not in the least."],[1121,1121,"Meton: With the straight ruler I set to work to inscribe"],[1122,1126,"a square within this circle; in its center will be the market-place, into which all the straight streets will lead, converging to this center like a star, which, although only orbicular, sends forth its rays in a straight line from all sides."],[1127,1127,"Pisthetaerus: A regular Thales!"],[1128,1128,"Meton . . ."],[1129,1129,"Meton: What d'you want with me?"],[1130,1131,"Pisthetaerus: I want to give you a proof of my friendship. Use your legs."],[1132,1132,"Meton: Why, what have I to fear?"],[1133,1135,"Pisthetaerus: It's the same here as in Sparta. Strangers are driven away, and blows rain down as thick as hail."],[1136,1136,"Meton: Is there sedition in your city?"],[1137,1137,"Pisthetaerus: No, certainly not."],[1138,1138,"Meton: What's wrong then?"],[1139,1140,"Pisthetaerus: We are agreed to sweep all quacks and impostors far from our borders."],[1141,1141,"Meton: Then I'll be going."],[1142,1143,"Pisthetaerus: I'm afraid it's too late. The thunder growls already."],[1144,1144,"Meton: Oh, woe! oh, woe!"],[1145,1145,"Pisthetaerus: I warned you."],[1146,1146,"Now, be off, and do your surveying somewhere else."],[1147,1147,"Inspector: Where are the Proxeni?"],[1148,1148,"Pisthetaerus: Who is this Sardanapalus?"],[1149,1150,"Inspector: I have been appointed by lot to come to Nephelococcygia as inspector."],[1151,1152,"Pisthetaerus: An inspector! and who sends you here, you rascal?"],[1153,1154,"Inspector: A decree of Teleas."],[1155,1156,"Pisthetaerus: Will you just pocket your salary, do nothing, and get out?"],[1157,1159,"Inspector: Indeed I will; I am urgently needed to be at Athens to attend the Assembly; for I am charged with the interests of Pharnaces."],[1160,1160,"Pisthetaerus: Take it then, and get on your way. This is your salary."],[1161,1161,"Inspector: What does this mean?"],[1162,1162,"Pisthetaerus: This is the assembly where you have to defend Pharnaces."],[1163,1163,"Inspector: You shall testify that they dare to strike me, the inspector."],[1164,1166,"Pisthetaerus: Are you not going to get out with your urns? It's not to be believed; they send us inspectors before we have so much as paid sacrifice to the gods."],[1167,1167,"Dealer in Decrees: If the Nephelococcygian does wrong to the Athenian ..."],[1168,1168,"Pisthetaerus: What trouble now? What book is that?"],[1169,1170,"Dealer in Decrees: I am a dealer in decrees, and I have come here to sell you the new laws."],[1171,1171,"Pisthetaerus: Which?"],[1172,1173,"Dealer in Decrees: The Nephelococcygians shall adopt the same weights, measures and decrees as the Olophyxians."],[1174,1174,"Pisthetaerus: And you shall soon be imitating the Ototyxians."],[1175,1175,"Dealer in Decrees: Ow! what are you doing?"],[1176,1177,"Pisthetaerus: Now will you get out of here with your decrees? For I am going to let you see some severe ones."],[1178,1178,"Inspector: I summon Pisthetaerus for outrage for the month of Munychion."],[1179,1179,"Pisthetaerus: Ha! my friend! are you still here?"],[1180,1181,"Dealer in Decrees: Should anyone drive away the magistrates and not receive them, according to the decree duly posted ..."],[1182,1182,"Pisthetaerus: What! rascal! you are back too?"],[1183,1183,"Inspector: Woe to you! I'll have you condemned to a fine of ten thousand drachmae."],[1184,1184,"Pisthetaerus: And I'll smash your urns."],[1185,1185,"Inspector: Do you recall that evening when you crapped on the column where the decrees are posted?"],[1186,1188,"Pisthetaerus: Here! here! let him be seized. Why, don't you want to stay any longer? But let us get indoors as quick as possible; we will sacrifice the goat inside."],[1189,1190,"First Semi-Chorus: Henceforth it is to me that mortals must address"],[1191,1195,"their sacrifices and their prayers. Nothing escapes my sight nor my might. My glance embraces the universe, I preserve the fruit in the flower by destroying the thousand kinds of voracious insects the soil produces, which attack the trees"],[1196,1200,"and feed on the germ when it has scarcely formed in the calyx; I destroy those who ravage the balmy terrace gardens like a deadly plague;"],[1201,1201,"all these gnawing crawling creatures perish beneath the lash of my wing."],[1202,1204,"Leader of First Semi-Chorus: I hear it proclaimed: A talent for him who shall kill Diagoras of Melos,"],[1205,1209,"and a talent for him who destroys one of the dead tyrants. We likewise wish to make our proclamation: A talent to him among you who shall kill Philocrates, the Struthian; four, if he brings him to us alive. For this Philocrates skewers the finches together and sells them at the rate of an obolus for seven."],[1210,1214,"He tortures the thrushes by blowing them out, so that they may look bigger, sticks their own feathers into the nostrils of blackbirds, and collects pigeons, which he shuts up and forces them, fastened in a net, to decoy others. That is what we wish to proclaim. And if anyone is keeping birds"],[1215,1217,"shut up in his yard, let him hasten to let them loose; those who disobey shall be seized by the birds and we shall put them in chains, so that in their turn they may decoy other men."],[1218,1219,"Second Semi-Chorus: Happy indeed is the race of winged birds who"],[1220,1224,"need no cloak in winter! Neither do I fear the relentless rays of the fiery dog-days;"],[1225,1229,"when the divine grasshopper, intoxicated with the sunlight, as noon is burning the ground, is breaking out into shrill melody; my home is beneath the foliage in the flowery meadows. I winter in deep caverns, where I frolic with the mountain nymphs, while in spring I despoil"],[1230,1230,"the gardens of the Graces and gather the white, virgin berry on the myrtle bushes."],[1231,1233,"Leader of Second Semi-Chorus: I want now to speak to the judges about the prize they are going to award; if they are favourable to us, we will load them with benefits far greater than those Paris received."],[1234,1238,"Firstly, the owls of Laurium, which every judge desires above all things, shall never be wanting to you; you shall see them homing with you, building their nests in your money-bags and laying coins. Besides, you shall be housed like the gods,"],[1239,1243,"for we shall erect gables over your dwellings; if you hold some public post and want to do a little pilfering, we will give you the sharp claws of a hawk. Are you dining in town, we will provide you with stomachs as capacious as a bird's crop. But, if your award is against us, don't fail to have metal covers fashioned for yourselves,"],[1244,1246,"like those they place over statues; else, look out! for the day you wear a white tunic all the birds will soil it with their droppings."],[1247,1248,"Pisthetaerus: Birds! the sacrifice is propitious. But I see"],[1249,1250,"no messenger coming from the wall to tell us what is happening. Ah! here comes one running himself out of breath as though he were in the Olympic stadium."],[1251,1252,"Messenger: Where, where, where is he? Where, where, where is he? Where, where, where is he? Where is Pisthetaerus, our leader?"],[1253,1253,"Pisthetaerus: Here am I."],[1254,1254,"Messenger: The wall is finished."],[1255,1255,"Pisthetaerus: That's good news."],[1256,1260,"Messenger: It's a most beautiful, a most magnificent work of art. The wall is so broad that Proxenides, the Braggartian, and Theogenes could pass each other in their chariots, even if they were drawn by steeds as big as the Trojan horse."],[1261,1261,"Pisthetaerus: That's fine!"],[1262,1263,"Messenger: Its length is one hundred stadia; I measured it myself."],[1264,1265,"Pisthetaerus: A decent length, by Poseidon! And who built such a wall?"],[1266,1267,"Messenger: Birds —birds only; they had neither Egyptian brickmaker, nor stonemason, nor carpenter;"],[1268,1272,"the birds did it all themselves; I could hardly believe my eyes. Thirty thousand cranes came from Libya with a supply of stones, intended for the foundations. The water-rails chiselled them with their beaks. Ten thousand storks were busy making bricks;"],[1273,1274,"plovers and other water fowl carried water into the air."],[1275,1275,"Pisthetaerus: And who carried the mortar?"],[1276,1277,"Messenger: Herons, in hods."],[1278,1278,"Pisthetaerus: But how could they put the mortar into the hods?"],[1279,1279,"Messenger: Oh! it was a truly clever invention;"],[1280,1281,"the geese used their feet like spades; they buried them in the pile of mortar and then emptied them into the hods."],[1282,1282,"Pisthetaerus: Ah! to what use cannot feet be put?"],[1283,1284,"Messenger: You should have seen how eagerly the ducks carried bricks. To complete the tale,"],[1285,1286,"the swallows came flying to the work, their beaks full of mortar and their trowels on their backs, just the way little children are carried."],[1287,1289,"Pisthetaerus: Who would want paid servants after this? But tell me, who did the woodwork?"],[1290,1290,"Messenger: Birds again,"],[1291,1295,"and clever carpenters too, the pelicans, for they squared up the gates with their beaks in such a fashion that one would have thought they were using axes; the noise was just like a dockyard. Now the whole wall is tight everywhere, securely bolted and well guarded;"],[1296,1299,"it is patrolled, bell in hand; the sentinels stand everywhere and beacons burn on the towers. But I must run off to clean myself; the rest is your business."],[1300,1300,"Leader of the Chorus: Well! what do you say to it? Are you not astonished"],[1301,1301,"at the wall being completed so quickly?"],[1302,1305,"Pisthetaerus: By the gods, yes, and with good reason. It's really not to be believed. But here comes another messenger from the wall to bring us some further news! What a fighting look he has!"],[1306,1306,"Second Messenger: Alas! alas! alas! alas! alas! alas!"],[1307,1307,"Pisthetaerus: What's the matter?"],[1308,1311,"Second Messenger: A horrible outrage has occurred; a god sent by Zeus has passed through our gates and has penetrated the realms of the air without the knowledge of the jays, who are on guard in the daytime."],[1312,1313,"Pisthetaerus: It's a terrible and criminal deed. What god was it?"],[1314,1315,"Second Messenger: We don't know that. All we know is, that he has got wings."],[1316,1317,"Pisthetaerus: Why were not patrolmen sent against him at once?"],[1318,1319,"Second Messenger: We have despatched thirty thousand hawks of the legion of Mounted Archers."],[1320,1324,"All the hook-clawed birds are moving against him, the kestrel, the buzzard, the vulture, the great-horned owl; they cleave the air so that it resounds with the flapping of their wings; they are looking everywhere for the god, who cannot be far away; indeed, if I mistake not,"],[1325,1325,"he is coming from yonder side."],[1326,1328,"Pisthetaerus: To arms, all, with slings and bows! This way, all our soldiers; shoot and strike! Some one give me a sling!"],[1329,1329,"Chorus: War, a terrible war is breaking out"],[1330,1331,"between us and the gods! Come, let each one guard Air, the son of Erebus, in which the clouds float."],[1332,1332,"Take care no immortal enters it without your knowledge."],[1333,1335,"Leader of the Chorus: Scan all sides with your glance. Hark! methinks I can hear the rustle of the swift wings of a god from heaven."],[1336,1336,"Pisthetaerus: Hi! you woman! where, where, where are you flying to? Halt, don't stir!"],[1337,1338,"keep motionless! not a beat of your wing! Who are you and from what country? You must say whence you come."],[1339,1339,"Iris: I come from the abode of the Olympian gods."],[1340,1340,"Pisthetaerus: What's your name, ship or head-dress?"],[1341,1341,"Iris: I am swift Iris."],[1342,1342,"Pisthetaerus: Paralus or Salaminia?"],[1343,1343,"Iris: What do you mean?"],[1344,1345,"Pisthetaerus: Let a buzzard rush at her and seize her."],[1346,1347,"Iris: Seize me? But what do all these insults mean?"],[1348,1348,"Pisthetaerus: Woe to you!"],[1349,1349,"Iris: I do not understand it."],[1350,1351,"Pisthetaerus: By which gate did you pass through the wall, wretched woman?"],[1352,1352,"Iris: By which gate? Why, great gods, I don't know."],[1353,1355,"Pisthetaerus: You hear how she holds us in derision. Did you present yourself to the officers in command of the jays? You don't answer. Have you a permit, bearing the seal of the storks?"],[1356,1356,"Iris: Am I dreaming?"],[1357,1357,"Pisthetaerus: Did you get one?"],[1358,1358,"Iris: Are you mad?"],[1359,1359,"Pisthetaerus: No"],[1360,1360,"head-bird gave you a safe-conduct?"],[1361,1361,"Iris: A safe-conduct to me. You poor fool!"],[1362,1363,"Pisthetaerus: Ah! and so you slipped into this city on the sly and into these realms of air-land that don't belong to you."],[1364,1364,"Iris: And what other roads can the gods travel?"],[1365,1368,"Pisthetaerus: By Zeus! I know nothing about that, not I. But they won't pass this way. And you still dare to complain? Why, if you were treated according to your deserts, no Iris would ever have more justly suffered death."],[1369,1369,"Iris: I am immortal."],[1370,1370,"Pisthetaerus: You would have died nevertheless. —"],[1371,1375,"Oh! that would be truly intolerable! What! should the universe obey us and the gods alone continue their insolence and not understand that they must submit to the law of the strongest in their due turn? But tell me, where are you flying to?"],[1376,1379,"Iris: I? The messenger of Zeus to mankind, I am going to tell them to sacrifice sheep and oxen on the altars and to fill their streets with the rich smoke of burning fat."],[1380,1380,"Pisthetaerus: Of which gods are you speaking?"],[1381,1381,"Iris: Of which? Why, of ourselves, the gods of heaven."],[1382,1382,"Pisthetaerus: You, gods?"],[1383,1383,"Iris: Are there others then?"],[1384,1385,"Pisthetaerus: Men now adore the birds as gods, and it's to them, by Zeus, that they must offer sacrifices, and not to Zeus at all!"],[1386,1387,"Iris: Oh! fool! fool! Rouse not"],[1388,1390,"the wrath of the gods, for it is terrible indeed. Armed with the brand of Zeus, Justice would annihilate your race; the lightning would strike you as it did Licymnius and consume both your body and the porticos of your palace."],[1391,1392,"Pisthetaerus: Here! that's enough tall talk. Just you listen and keep quiet! Do you take me for a Lydian or a Phrygian"],[1393,1397,"and think to frighten me with your big words? Know, that if Zeus worries me again, I shall go at the head of my eagles, who are armed with lightning, and reduce his dwelling and that of Amphion to cinders. I shall send more than six hundred porphyrions"],[1398,1402,"clothed in leopards' skins up to heaven against him; and formerly a single Porphyrion gave him enough to do. As for you, his messenger, if you annoy me, I shall begin by getting between your thighs,"],[1403,1404,"and even though you are Iris, you will be surprised at the erection the old man can produce; it's three times as good as the ram on a ship's prow!"],[1405,1405,"Iris: May you perish, you wretch, you and your infamous words!"],[1406,1406,"Pisthetaerus: Won't you get out of here quickly? Come, stretch your wings or look out for squalls!"],[1407,1407,"Iris: If my father does not punish you for your insults ..."],[1408,1409,"Pisthetaerus: Ha! ... but just you be off elsewhere to roast younger folk than us with your lightning."],[1410,1411,"Chorus: We forbid the gods, the sons of Zeus, to pass through our city"],[1412,1413,"and the mortals to send them the smoke of their sacrifices by this road."],[1414,1414,"Pisthetaerus: It's odd that the messenger"],[1415,1415,"we sent to the mortals has never returned."],[1416,1418,"Herald: Oh! blessed Pisthetaerus, very wise, very illustrious, very gracious, thrice happy, very ... Come, prompt me, somebody, do"],[1419,1419,"Pisthetaerus: Get to your story!"],[1420,1421,"Herald: All peoples are filled with admiration for your wisdom, and they award you this golden crown."],[1422,1422,"Pisthetaerus: I accept it. But tell me, why do the people admire me?"],[1423,1425,"Herald: Oh you, who have founded so illustrious a city in the air, you know not in what esteem men hold you and how many there are who burn with desire to dwell in it."],[1426,1430,"Before your city was built, all men had a mania for Sparta; long hair and fasting were held in honor, men went dirty like Socrates and carried staves. Now all is changed."],[1431,1435,"Firstly, as soon as it's dawn, they all spring out of bed together to go and seek their food, the same as you do; then they fly off towards the notices and finally devour the decrees."],[1436,1440,"The bird-madness is so clear that many actually bear the names of birds. There is a halting victualler, who styles himself the partridge; Menippus calls himself the swallow; Opuntius the one-eyed crow;"],[1441,1445,"Philocles the lark; Theogenes the fox-goose; Lycurgus the ibis; Chaerephon the bat; Syracosius the magpie; Midias the quail; indeed he looks like a quail that has been hit hard on the head."],[1446,1450,"Out of love for the birds they repeat all the songs which concern the swallow, the teal, the goose or the pigeon; in each verse you see wings, or at all events a few feathers. This is what is happening down there."],[1451,1453,"Finally, there are more than ten thousand folk who are coming here from earth to ask you for feathers and hooked claws; so, mind you supply yourself with wings for the immigrants."],[1454,1455,"Pisthetaerus: Ah! by Zeus, there's no time for idling. Go as quick as possible and fill every hamper,"],[1456,1458,"every basket you can find with wings. Manes will bring them to me outside the walls, where I will welcome those who present themselves."],[1459,1460,"Chorus: This town will soon be inhabited by a crowd of men."],[1461,1461,"Fortune favours us alone"],[1462,1462,"and thus they have fallen in love with our city."],[1463,1463,"Pisthetaerus: Come, hurry up and bring them along."],[1464,1465,"Chorus: Will not man find here everything that can please him —"],[1466,1468,"wisdom, love, the divine Graces, the sweet face of gentle peace?"],[1469,1470,"Pisthetaerus: Oh! you lazy servant! won't you hurry yourself?"],[1471,1472,"Chorus: Let a basket of wings be brought speedily."],[1473,1473,"Come, beat him as I do, and put some life into him;"],[1474,1474,"he is as lazy as an ass."],[1475,1475,"Pisthetaerus: Aye, Manes is a great craven."],[1476,1480,"Chorus: Begin by putting this heap of wings in order; divide them in three parts according to the birds from whom they came; the singing, the prophetic and the aquatic birds; then you must take care to distribute them to the men according to their character."],[1481,1482,"Pisthetaerus: Oh! by the kestrels! I can keep my hands off you no longer; you are too slow and lazy altogether."],[1483,1485,"Parricide: Oh! might I but become an eagle, who soars in the skies! Oh! might I fly above the azure waves of the barren sea!"],[1486,1487,"Pisthetaerus: Ha! it would seem the news was true; I hear someone coming who talks of wings."],[1488,1490,"Parricide: Nothing is more charming than to fly; I am bird-mad and fly towards you, for I want"],[1491,1491,"to live with you and to obey your laws."],[1492,1492,"Pisthetaerus: Which laws? The birds have many laws."],[1493,1494,"Parricide: All of them; but the one that pleases me most is that among the birds it is considered a fine thing to peck and strangle one's father."],[1495,1495,"Pisthetaerus: Yes, by Zeus! according to us,"],[1496,1496,"he who dares to strike his father, while still a chick, is a brave fellow."],[1497,1498,"Parricide: And therefore I want to dwell here, for I want to strangle my father and inherit his wealth."],[1499,1500,"Pisthetaerus: But we have also an ancient law written in the code of the storks, which runs thus,"],[1501,1503,"When the stork father has reared his young and has taught them to fly, the young must in their turn support the father."],[1504,1505,"Parricide: It's hardly worth while coming all this distance to be compelled to keep my father!"],[1506,1510,"Pisthetaerus: No, no, young friend, since you have come to us with such willingness, I am going to give you these black wings, as though you were an orphan bird; furthermore, some good advice, that I received myself in infancy. Don't strike your father, but take"],[1511,1515,"these wings in one hand and these spurs in the other; imagine you have a cock's crest on your head and go and mount guard and fight; live on your pay and respect your father's life. You're a gallant fellow! Very well, then! Fly to Thrace and fight."],[1516,1517,"Parricide: By Bacchus! You're right; I will follow your counsel."],[1518,1518,"Pisthetaerus: It's acting wisely, by Zeus.."],[1519,1520,"Cinesias: On my light pinions I soar off to Olympus; in its capricious flight my Muse flutters along the thousand paths of poetry in turn ..."],[1521,1521,"Pisthetaerus: This is a fellow will need a whole shipload of wings."],[1522,1522,"Cinesias: ... and being fearless and vigorous, it is seeking fresh outlet."],[1523,1524,"Pisthetaerus: Welcome, Cinesias, you lime-wood man! Why have you come here twisting your game leg in circles?"],[1525,1525,"Cinesias: I want to become a bird, a tuneful nightingale."],[1526,1526,"Pisthetaerus: Enough of that sort of ditty. Tell me what you want."],[1527,1528,"Cinesias: Give me wings and I will fly into the topmost airs to gather fresh songs in the clouds,"],[1529,1529,"in the midst of the vapors and the fleecy snow."],[1530,1530,"Pisthetaerus: Gather songs in the clouds?"],[1531,1533,"Cinesias: 'Tis on them the whole of our latter-day art depends. The most brilliant dithyrambs are those that flap their wings in empty space and are clothed in mist and dense obscurity."],[1534,1534,"To appreciate this, just listen."],[1535,1535,"Pisthetaerus: Oh! no, no, no!"],[1536,1536,"Cinesias: By Hermes! but indeed you shall."],[1537,1537,"Cinesias: I shall travel through thine ethereal empire"],[1538,1540,"like a winged bird, who cleaveth space with his long neck ..."],[1541,1541,"Pisthetaerus: Stop! Way enough!"],[1542,1543,"Cinesias: ... as I soar over the seas, carried by the breath of the winds ..."],[1544,1544,"Pisthetaerus: By Zeus! I'll cut your breath short."],[1545,1545,"Cinesias: ... now rushing along the tracks of Notus, now nearing Boreas"],[1546,1547,"across the infinite wastes of the ether."],[1548,1548,"Ah! old man, that's a pretty and clever idea truly!"],[1549,1549,"Pisthetaerus: What! are you not delighted to be cleaving the air?"],[1550,1551,"Cinesias: To treat a dithyrambic poet, for whom the tribes dispute with each other, in this style!"],[1552,1554,"Pisthetaerus: Will you stay with us and form a chorus of winged birds as slender as Leotrophides for the Cecropid tribe?"],[1555,1557,"Cinesias: You are making game of me, that's clear; but know that I shall never leave you in peace if I do not have wings wherewith to traverse the air."],[1558,1559,"Informer: What are these birds with downy feathers, who look so pitiable to me? Tell me, oh swallow with the long dappled wings."],[1560,1561,"Pisthetaerus: Oh! it's a regular invasion that threatens us. Here comes another one, humming along."],[1562,1562,"Informer: Swallow with the long dappled wings, once more I summon you."],[1563,1564,"Pisthetaerus: It's his cloak I believe he's addressing; it stands in great need of the swallows' return."],[1565,1565,"Informer: Where is he who gives out wings to all comers?"],[1566,1566,"Pisthetaerus: Here I am, but you must tell me for what purpose you want them."],[1567,1567,"Informer: Ask no questions. I want wings, and wings I must have."],[1568,1568,"Pisthetaerus: Do you want to fly straight to Pellene?"],[1569,1570,"Informer: I? Why, I am an accuser of the islands, an informer ..."],[1571,1571,"Pisthetaerus: A fine trade, truly!"],[1572,1572,"Informer: ... a hatcher of lawsuits. Hence I have great need of wings"],[1573,1573,"to prowl round the cities and drag them before justice."],[1574,1574,"Pisthetaerus: Would you do this better if you had wings?"],[1575,1577,"Informer: No, but I should no longer fear the pirates; I should return with the cranes, loaded with a supply of lawsuits by way of ballast."],[1578,1579,"Pisthetaerus: So it seems, despite all your youthful vigor, you make it your trade to denounce strangers?"],[1580,1580,"Informer: Well, and why not? I don't know how to dig."],[1581,1582,"Pisthetaerus: But, by Zeus! there are"],[1583,1583,"honest ways of gaining a living at your age without all this infamous trickery."],[1584,1584,"Informer: My friend, I am asking you for wings, not for words."],[1585,1585,"Pisthetaerus: It's just my words that gives you wings."],[1586,1587,"Informer: And how can you give a man wings with your words?"],[1588,1589,"Pisthetaerus: They all start this way."],[1590,1590,"Informer: How?"],[1591,1591,"Pisthetaerus: Have you not often heard"],[1592,1596,"the father say to young men in the barbers' shops, It's astonishing how Diitrephes' advice has made my son fly to horse-riding. —Mine, says another, has"],[1597,1597,"flown towards tragic poetry on the wings of his imagination."],[1598,1598,"Informer: So that words give wings?"],[1599,1602,"Pisthetaerus: Undoubtedly; words give wings to the mind and make a man soar to heaven. Thus I hope that my wise words will give you wings"],[1603,1603,"to fly to some less degrading trade."],[1604,1604,"Informer: But I do not want to."],[1605,1605,"Pisthetaerus: What do you reckon on doing then?"],[1606,1609,"Informer: I won't belie my breeding; from generation to generation we have lived by informing. Quick, therefore, give me quickly some light, swift hawk or kestrel wings,"],[1610,1611,"so that I may summon the islanders, sustain the accusation here, and haste back there again on flying pinions."],[1612,1614,"Pisthetaerus: I see. In this way the stranger will be condemned even before he appears."],[1615,1615,"Informer: That's just it."],[1616,1616,"Pisthetaerus: And while he is on his way here by sea, you will be flying to the islands"],[1617,1617,"to despoil him of his property."],[1618,1619,"Informer: You've hit it, precisely; I must whirl hither and thither like a perfect humming-top."],[1620,1622,"Pisthetaerus: I catch the idea. Wait, I've got some fine Corcyraean wings. How do you like them?"],[1623,1623,"Informer: Oh! woe is me! Why, it's a whip!"],[1624,1624,"Pisthetaerus: No, no; these are the wings,"],[1625,1625,"I tell you, that make the top spin."],[1626,1629,"Informer: Oh! oh! oh!"],[1630,1630,"Pisthetaerus: Take your flight, clear off, you miserable cur, or you will soon see what comes of quibbling and lying. Come, let us gather up our wings and withdraw."],[1631,1635,"Chorus: In my ethereal flights I have seen many things new and strange and wondrous beyond belief."],[1636,1640,"There is a tree called Cleonymus belonging to an unknown species; it has no heart, is good for nothing and is as tall as it is cowardly. In springtime it shoots forth calumnies instead of buds and"],[1641,1642,"in autumn it strews the ground with bucklers in place of leaves."],[1643,1645,"Chorus: Far away in the regions of darkness, where no ray of light ever enters, there is a country,"],[1646,1650,"where men sit at the table of the heroes and dwell with them always —except in the evening."],[1651,1654,"Should any mortal meet the hero Orestes at night, he would soon be stripped and covered with blows from head to foot."],[1655,1655,"Prometheus: Ah! by the gods! if only Zeus does not see me!"],[1656,1656,"Where is Pisthetaerus?"],[1657,1658,"Pisthetaerus: Ha! what is this? A masked man!"],[1659,1660,"Prometheus: Can you see any god behind me?"],[1661,1662,"Pisthetaerus: No, none. But who are you, pray?"],[1663,1663,"Prometheus: What's the time, please?"],[1664,1664,"Pisthetaerus: The time? Why, it's past noon."],[1665,1665,"Who are you?"],[1666,1666,"Prometheus: Is it the fall of day? Is it no later than that?"],[1667,1667,"Pisthetaerus: This is getting dull!"],[1668,1669,"Prometheus: What is Zeus doing? Is he dispersing the clouds or gathering them?"],[1670,1670,"Pisthetaerus: Watch out for yourself!"],[1671,1671,"Prometheus: Come, I will raise my mask."],[1672,1672,"Pisthetaerus: Ah! my dear Prometheus!"],[1673,1673,"Prometheus: Sh! Sh! speak lower!"],[1674,1674,"Pisthetaerus: Why, what's the matter, Prometheus?"],[1675,1679,"Prometheus: Sh! sh! Don't call me by my name; you will be my ruin, if Zeus should see me here. But, if you want me to tell you how things are going in heaven, take this umbrella and shield me, so that the gods don't see me."],[1680,1682,"Pisthetaerus: I can recognize Prometheus in this cunning trick. Come, quick then, and fear nothing; speak on."],[1683,1683,"Prometheus: Then listen."],[1684,1684,"Pisthetaerus: I am listening, proceed!"],[1685,1685,"Prometheus: Zeus is done for."],[1686,1686,"Pisthetaerus: Ah! and since when, pray?"],[1687,1691,"Prometheus: Since you founded this city in the air. There is not a man who now sacrifices to the gods; the smoke of the victims no longer reaches us. Not the smallest offering comes! We fast as though it were the festival of Demeter."],[1692,1696,"The barbarian gods, who are dying of hunger, are bawling like Illyrians and threaten to make an armed descent upon Zeus, if he does not open markets where joints of the victims are sold."],[1697,1698,"Pisthetaerus: What! there are other gods besides you, barbarian gods who dwell above Olympus?"],[1699,1700,"Prometheus: If there were no barbarian gods, who would be the patron of Execestides?"],[1701,1702,"Pisthetaerus: And what is the name of these gods?"],[1703,1703,"Prometheus: Their name? Why, the Triballi."],[1704,1704,"Pisthetaerus: Ah, indeed!"],[1705,1705,"'tis from that no doubt that we derive the word ‘tribulation.'"],[1706,1709,"Prometheus: Most likely. But one thing I can tell you for certain, namely, that Zeus and the celestial Triballi are going to send deputies here to sue for peace. Now don't you treat with them, unless"],[1710,1711,"Zeus restores the scepter to the birds and gives you Basileia in marriage."],[1712,1712,"Pisthetaerus: Who is this Basileia?"],[1713,1715,"Prometheus: A very fine young damsel, who makes the lightning for Zeus; all things come from her,"],[1716,1717,"wisdom, good laws, virtue, the fleet, calumnies, the public paymaster and the triobolus."],[1718,1718,"Pisthetaerus: Ah! then she is a sort of general manageress to the god."],[1719,1721,"Prometheus: Yes, precisely. If he gives you her for your wife, yours will be the almighty power. That is what I have come to tell you;"],[1722,1722,"for you know my constant and habitual goodwill towards men."],[1723,1723,"Pisthetaerus: Oh, yes! it's thanks to you that we roast our meat."],[1724,1724,"Prometheus: I hate the gods, as you know."],[1725,1725,"Pisthetaerus: Aye, by Zeus, you have always detested them."],[1726,1726,"Prometheus: Towards them I am a veritable Timon; but I must return in all haste,"],[1727,1728,"so give me the umbrella; if Zeus should see me from up there, he would think I was escorting one of the Canephori."],[1729,1729,"Pisthetaerus: Wait, take this stool as well."],[1730,1731,"Chorus: Near by the land of the Sciapodes there is a marsh, from the borders whereof the unwashed"],[1732,1736,"Socrates evokes the souls of men. Pisander came one day to see his soul, which he had left there when still alive. He offered"],[1737,1741,"a little victim, a camel, slit his throat and, following the example of Odysseus, stepped one pace backwards. Then that bat of a Chaerephon came up from hell to drink the camel's blood."],[1742,1746,"Poseidon: This is the city of Nephelococcygia, to which we come as ambassadors. Hi! what are you up to? you are throwing your cloak over the left shoulder. Come, fling it quick over the right! And why, pray, does it draggle in this fashion? Have you ulcers to hide like Lespodias?"],[1747,1748,"Oh! democracy! whither, oh! whither are you leading us? Is it possible that the gods have chosen such an envoy?"],[1749,1749,"You are undisturbed?"],[1750,1751,"Ugh! you cursed savage! you are by far the most barbarous of all the gods. —"],[1752,1752,"Tell me, Heracles, what are we going to do?"],[1753,1753,"Heracles: I have already told you"],[1754,1755,"that I want to strangle the fellow who dared to wall us out."],[1756,1757,"Poseidon: But, my friend, we are envoys of peace."],[1758,1758,"Heracles: All the more reason why I wish to strangle him."],[1759,1759,"Pisthetaerus: Hand me the cheese-grater; bring me the silphium for sauce;"],[1760,1760,"pass me the cheese and watch the coals."],[1761,1762,"Heracles: Mortal! we who greet you are three gods."],[1763,1763,"Pisthetaerus: Wait a bit till I have prepared my silphium pickle."],[1764,1764,"Heracles: What are these meats?"],[1765,1766,"Pisthetaerus: These are birds that have been punished with death"],[1767,1767,"for attacking the people's friends."],[1768,1769,"Heracles: And you are going to season them before answering us?"],[1770,1771,"Pisthetaerus: Ah! Heracles! welcome, welcome! What's the matter?"],[1772,1773,"Poseidon: The gods have sent us here as ambassadors to treat for peace."],[1774,1774,"Pisthetaerus: There's no more oil in the flask."],[1775,1775,"Heracles: And yet the birds must be thoroughly basted with it."],[1776,1779,"Poseidon: We have no interest to serve in fighting you; as for you, be friends and we promise that you shall always have rain-water in your pools and the warmest of warm weather."],[1780,1780,"So far as these points go we are plenipotentiaries."],[1781,1784,"Pisthetaerus: We have never been the aggressors, and even now we are as well disposed for peace as yourselves, provided you agree to one equitable condition, namely,"],[1785,1787,"that Zeus yield his scepter to the birds. If only this is agreed to, I invite the ambassadors to dinner."],[1788,1788,"Heracles: That's good enough for me. I vote for peace."],[1789,1789,"Poseidon: You wretch! you are nothing but a fool and a glutton."],[1790,1790,"Do you want to dethrone your own father?"],[1791,1794,"Pisthetaerus: What an error. Why, the gods will be much more powerful if the birds govern the earth. At present the mortals are hidden beneath the clouds, escape your observation, and commit perjury in your name;"],[1795,1798,"but if you had the birds for your allies, and a man, after having sworn by the crow and Zeus, should fail to keep his oath, the crow would dive down upon him unawares and pluck out his eye."],[1799,1799,"Poseidon: Well thought of, by Poseidon!"],[1800,1800,"Heracles: My notion too."],[1801,1801,"Pisthetaerus: And you, what's your opinion?"],[1802,1802,"Triballus: Nabasatreu."],[1803,1806,"Pisthetaerus: D'you see? he also approves. But listen, here is another thing in which we can serve you. If a man vows to offer a sacrifice to some god, and then procrastinates,"],[1807,1808,"pretending that the gods can wait, and thus does not keep his word, we shall punish his stinginess."],[1809,1809,"Poseidon: Ah! and how?"],[1810,1812,"Pisthetaerus: While he is counting his money or is in the bath, a kite will relieve him, before he knows it, either in coin or in clothes,"],[1813,1813,"of the value of a couple of sheep, and carry it to the god."],[1814,1815,"Heracles: I vote for restoring them the scepter."],[1816,1816,"Poseidon: Ask Triballus."],[1817,1817,"Heracles: Hi! Triballus, do you want a thrashing?"],[1818,1819,"Triballus: Sure, bashum head withum stick."],[1820,1820,"Heracles: He says, Right willingly."],[1821,1821,"Poseidon: If that be the opinion of both of you, why, I consent too."],[1822,1822,"Heracles: Very well! we accord you the scepter."],[1823,1825,"Pisthetaerus: Ah! I was nearly forgetting another condition. I will leave Here to Zeus, but only if the young Basileia"],[1826,1826,"is given me in marriage."],[1827,1828,"Poseidon: Then you don't want peace. Let us withdraw."],[1829,1830,"Pisthetaerus: It matters mighty little to me. Cook, look to the gravy."],[1831,1832,"Heracles: What an odd fellow this Poseidon is! Where are you off to? Are we going to war about a woman?"],[1833,1833,"Poseidon: What else is there to do?"],[1834,1834,"Heracles: What else? Why, conclude peace."],[1835,1838,"Poseidon: Oh! you blockhead! do you always want to be fooled? Why, you are seeking your own downfall. If Zeus were to die, after having yielded them the sovereignty, you would be ruined, for you are the heir of"],[1839,1839,"all the wealth he will leave behind."],[1840,1843,"Pisthetaerus: Oh! by the gods! how he is cajoling you. Step aside, that I may have a word with you. Your uncle is getting the better of you, my poor friend."],[1844,1844,"The law will not allow you an obolus of the paternal property, for you are a bastard and not a legitimate child."],[1845,1845,"Heracles: I a bastard! What's that you tell me?"],[1846,1849,"Pisthetaerus: Why, certainly; are you not born of a stranger woman? Besides, is not Athena recognized as Zeus' sole heiress? And no daughter would be that, if she had a legitimate brother."],[1850,1851,"Heracles: But what if my father wished to give me his property on his death-bed, even though I be a bastard?"],[1852,1855,"Pisthetaerus: The law forbids it, and this same Poseidon would be the first to lay claim to his wealth, in virtue of being his legitimate brother. Listen;"],[1856,1857,"thus runs Solon's law: A bastard shall not inherit, if there are"],[1858,1859,"legitimate children; and if there are no legitimate children, the property shall pass to the nearest kin."],[1860,1861,"Heracles: And I get nothing whatever of the paternal property?"],[1862,1863,"Pisthetaerus: Absolutely nothing. But tell me, has your father had you entered on the registers of his phratry?"],[1864,1864,"Heracles: No, and I have long been surprised at the omission."],[1865,1867,"Pisthetaerus: Why do you shake your fist at heaven? Do you want to fight? Why, be on my side, I will make you a king and will feed you on bird's milk and honey."],[1868,1868,"Heracles: Your further condition seems fair to me."],[1869,1870,"I cede you the young damsel."],[1871,1871,"Poseidon: But I, I vote against this opinion."],[1872,1872,"Pisthetaerus: Then it all depends on the Triballus. What do you say?"],[1873,1874,"Triballus: Givum bird pretty gel bigum queen."],[1875,1875,"Heracles: He says give her."],[1876,1877,"Poseidon: Why no, he does not say anything of the sort, or else, like the swallows he does not know how to walk."],[1878,1878,"Pisthetaerus: Exactly so. Does he not say she must be given to the swallows?"],[1879,1880,"Poseidon: All right, you two arrange the matter; make peace, since you wish it so; I'll hold my tongue."],[1881,1883,"Heracles: We are of a mind to grant you all that you ask. But come up there with us to receive Basileia and the celestial bounty."],[1884,1885,"Pisthetaerus: Here are birds already dressed, and very suitable for a nuptial feast."],[1886,1887,"Heracles: You go and, if you like, I will stay here to roast them."],[1888,1889,"Pisthetaerus: You to roast them? you are too much the glutton; come along with us."],[1890,1890,"Heracles: Ah! how well I would have treated myself!"],[1891,1891,"Pisthetaerus: Let some one bring me a beautiful and magnificent tunic for the wedding."],[1892,1892,"Chorus: At Phanae, near the"],[1893,1897,"Clepsydra, there dwells a people who have neither faith nor law, the Englottogastors, who reap, sow, pluck the vines and the figs with their tongues;"],[1898,1902,"they belong to a barbaric race, and among them the Philippi and the Gorgiases are to be found; 'tis these Englottogastorian Philippi who introduced the custom all over Attica"],[1903,1903,"of cutting out the tongue separately at sacrifices."],[1904,1907,"Messenger: Oh, you, whose unbounded happiness I cannot express in words, thrice happy race of airy birds, receive your king in your fortunate dwellings. More brilliant than the brightest"],[1908,1912,"star that illumes the earth, he is approaching his glittering golden palace; the sun itself does not shine with more dazzling glory. He is entering with his bride at his side, whose beauty no human tongue can express; in his hand he brandishes the lightning, the winged shaft of Zeus;"],[1913,1917,"perfumes of unspeakable sweetness pervade the ethereal realms. 'Tis a glorious spectacle to see the clouds of incense wafting in light whirlwinds before the breath of the zephyr! But here he is himself. Divine Muse! let thy sacred lips begin with songs of happy omen."],[1918,1921,"Chorus: Fall back! to the right! to the left! advance! Fly around this happy mortal, whom Fortune loads with her blessings. Oh! oh! what grace! what beauty!"],[1922,1922,"Oh, marriage so auspicious for our city!"],[1923,1926,"Chorus: All honor to this man! 'tis through him that the birds are called to such glorious destinies. Let your nuptial hymns, your nuptial songs, greet"],[1927,1927,"him and his Basileia!"],[1928,1931,"Chorus: 'Twas that the Fates formerly united Olympian Hera to the King who governs the gods from the summit of his inaccessible throne"],[1932,1934,"in the midst of such festivities. Oh! Hymen! oh! Hymenaeus!"],[1935,1937,"Chorus: Rosy Eros with the golden wings held the reins and guided the chariot; 'twas he, who presided over"],[1938,1941,"the union of Zeus and the fortunate Hera. Oh! Hymen! oh! Hymenaeus!"],[1942,1943,"Pisthetaerus: I am delighted with your songs, I applaud your verses. Now celebrate"],[1944,1946,"the thunder that shakes the earth, the flaming lightning of Zeus and the terrible flashing thunderbolt."],[1947,1948,"Chorus: Oh, thou golden flash of the lightning! oh, ye divine shafts of flame, that Zeus has hitherto shot forth!"],[1949,1954,"Oh, ye rolling thunders, that bring down the rain! 'Tis by the order of our king that ye shall now stagger the earth! Oh, Hymen! 'tis through thee that he commands the universe and that he makes Basileia, whom he has robbed from Zeus, take her seat at his side. Oh! Hymen! oh! Hymenaeus!"],[1955,1959,"Pisthetaerus: Let all the winged tribes of our fellow-citizens follow the bridal couple to the palace of Zeus and to the nuptial couch! Stretch forth your"],[1960,1962,"hands, my dear wife! Take hold of me by my wings and let us dance; I am going to lift you up and carry you through the air."],[1963,1964,"Chorus: Alalalai ie Paian! Tenella kallinikos!"],[1965,1965,"Loftiest art thou of 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015",[["μὰ",0,[[327,11,2]]],["τὸν",0,[[29,39,2]]],["Δίʼ",0,[[24,8,2]]],["οὐ",0,[[106,48,2]]],["δῆτʼ",0,[[69946,48,2]]],[".",1,[]]],"Πισθέταιρος"],["1015b",[["ἀλλὰ",0,[[105,26,2]]],["πῶς",0,[[401,48,2]]],[";",1,[]]],"Μέτων"],["1015c",[["ὁμοθυμαδὸν",0,[[61716,48,2]]]],"Πισθέταιρος"],["1016",[["σποδεῖν",0,[[12548,55,2]]],["ἅπαντας",0,[[1034,12,2]]],["τοὺς",0,[[29,273,2]]],["ἀλαζόνας",0,[[16859,102,2]]],["δοκεῖ",0,[[3616,74,2]]],[".",1,[]]]],["1017",[["ὑπάγοιμί",0,[[69947,116,2]]],["τἄρʼ",0,[[39,56,2]]],["ἄν",0,[[143,48,2]]],[".",1,[]]],"Μέτων"],["1017b",[["νὴ",0,[[15671,20,2]]],["Δίʼ",0,[[24,8,2]]],["ὡς",0,[[142,48,2]]],["οὐκ",0,[[106,48,2]]],["οἶδʼ",0,[[282,987,2]]],["ἂν",0,[[143,48,2]]],["εἰ",0,[[170,26,2]]]],"Πισθέταιρος"],["1018",[["φθαίης",0,[[3119,32,2]]],["ἄν",0,[[143,11,2]]],["·",1,[]],["ἐπίκεινται",0,[[3795,986,2]]],["γὰρ",0,[[47,11,2]]],["ἐγγὺς",0,[[2520,48,2]]],["αὑταιί",0,[[409,27,2]]],[".",1,[]]]],["1019",[["οἴμοι",0,[[12804,127,2]]],["κακοδαίμων",0,[[16628,87,2]]],[".",1,[]]],"Μέτων"],["1019b",[["οὐκ",0,[[106,48,2]]],["ἔλεγον",0,[[1250,150,2]]],["ἐγὼ",0,[[96,33,2]]],["πάλαι",0,[[2826,48,2]]],[";",1,[]]],"Πισθέταιρος"],["1020",[["οὐκ",0,[[106,48,2]]],["ἀναμετρήσεις",0,[[8128,168,2]]],["σαυτὸν",0,[[11223,79,2]]],["ἀπιὼν",0,[[6041,42,2]]],["ἀλλαχῇ",0,[[15168,48,2]]],[";",1,[]]]],["1021",[["ποῦ",0,[[3156,48,2]]],["πρόξενοι",0,[[9944,51,2]]],[";",1,[]]],"Ἐπίσκοπος"],["1021b",[["τίς",0,[[38,33,2]]],["ὁ",0,[[29,82,2]]],["Σαρδανάπαλλος",0,[[30248,25,2]]],["οὑτοσί",0,[[409,123,2]]],[";",1,[]]],"Πισθέταιρος"],["1022",[["ἐπίσκοπος",0,[[4579,27,2]]],["ἥκω",0,[[3313,116,2]]],["δεῦρο",0,[[462,48,2]]],["τῷ",0,[[29,564,2]]],["κυάμῳ",0,[[5363,45,2]]],["λαχὼν",0,[[2648,84,2]]]],"Ἐπίσκοπος"],["1023",[["ἐς",0,[[355,20,2]]],["τὰς",0,[[29,598,2]]],["Νεφελοκοκκυγίας",0,[[69915,13,2]]],[".",1,[]]]],["1023b",[["ἐπίσκοπος",0,[[4579,27,2]]],[";",1,[]]],"Πισθέταιρος"],["1024",[["ἔπεμψε",0,[[523,9,2]]],["δὲ",0,[[12,11,2]]],["τίς",0,[[38,33,2]]],["σε",0,[[84,79,2]]],["δεῦρο",0,[[462,48,2]]],[";",1,[]]]],["1024b",[["φαῦλον",0,[[10720,68,2]]],["βιβλίον",0,[[28791,77,2]]]],"Ἐπίσκοπος"],["1025",[["Τελέου",0,[[64675,3,2]]],[".",1,[]]]],["1025b",[["τί",0,[[38,91,2]]],[";",1,[]],["βούλει",0,[[272,966,2]]],["δῆτα",0,[[9761,48,2]]],["τὸν",0,[[29,39,2]]],["μισθὸν",0,[[4665,36,2]]],["λαβὼν",0,[[813,84,2]]]],"Πισθέταιρος"],["1026",[["μὴ",0,[[114,48,2]]],["πράγματʼ",0,[[9677,8,2]]],["ἔχειν",0,[[71,137,2]]],["ἀλλʼ",0,[[105,26,2]]],["ἀπιέναι",0,[[6041,137,2]]],[";",1,[]]]],["1026b",[["νὴ",0,[[15671,48,2]]],["τοὺς",0,[[29,273,2]]],["θεούς",0,[[41,102,2]]],[".",1,[]]],"Ἐπίσκοπος"],["1027",[["ἐκκλησιάσαι",0,[[35125,55,2]]],["δʼ",0,[[12,48,2]]],["οὖν",0,[[237,48,2]]],["ἐδεόμην",0,[[836,977,2]]],["οἴκοι",0,[[379,48,2]]],["μένων",0,[[510,42,2]]],[".",1,[]]]],["1028",[["ἔστιν",0,[[261,74,2]]],["γὰρ",0,[[47,48,2]]],["ἃ",0,[[6,124,2]]],["διʼ",0,[[288,20,2]]],["ἐμοῦ",0,[[96,962,2]]],["πέπρακται",0,[[1060,101,2]]],["Φαρνάκῃ",0,[[32247,30,2]]],[".",1,[]]]],["1029",[["ἄπιθι",0,[[6041,1,2]]],["λαβών",0,[[813,84,2]]],["·",1,[]],["ἔστιν",0,[[261,74,2]]],["δʼ",0,[[12,48,2]]],["ὁ",0,[[29,82,2]]],["μισθὸς",0,[[4665,25,2]]],["οὑτοσί",0,[[409,119,2]]],[".",1,[]]],"Πισθέταιρος"],["1030",[["τουτὶ",0,[[409,74,2]]],["τί",0,[[38,153,2]]],["ἦν",0,[[261,16,2]]],[";",1,[]]],"Ἐπίσκοπος"],["1030b",[["ἐκκλησία",0,[[16898,19,2]]],["περὶ",0,[[614,20,2]]],["Φαρνάκου",0,[[32247,3,2]]],[".",1,[]]],"Πισθέταιρος"],["1031",[["μαρτύρομαι",0,[[13512,945,2]]],["τυπτόμενος",0,[[3515,982,2]]],["ὢν",0,[[261,42,2]]],["ἐπίσκοπος",0,[[4579,27,2]]],[".",1,[]]],"Ἐπίσκοπος"],["1032",[["οὐκ",0,[[106,48,2]]],["ἀποσοβήσεις",0,[[52676,89,2]]],[";",1,[]],["οὐκ",0,[[106,48,2]]],["ἀποίσεις",0,[[3199,168,2]]],["τὼ",0,[[29,319,2]]],["κάδω",0,[[232,77,2]]],[";",1,[]]],"Πισθέταιρος"],["1033",[["οὐ",0,[[106,48,2]]],["δεινά",0,[[208,6,2]]],[";",1,[]],["καὶ",0,[[36,26,2]]],["πέμπουσιν",0,[[523,184,2]]],["ἤδη",0,[[648,48,2]]],["ʼπισκόπους",0,[[69948,102,2]]]]],["1034",[["ἐς",0,[[355,20,2]]],["τὴν",0,[[29,499,2]]],["πόλιν",0,[[91,0,2]]],[",",1,[]],["πρὶν",0,[[126,26,2]]],["καὶ",0,[[36,48,2]]],["τεθύσθαι",0,[[769,941,2]]],["τοῖς",0,[[29,254,2]]],["θεοῖς",0,[[41,17,2]]],[";",1,[]]]],["1035",[["ἐὰν",0,[[336,26,2]]],["δʼ",0,[[12,48,2]]],["ὁ",0,[[29,82,2]]],["Νεφελοκοκκυγιεὺς",0,[[69949,25,2]]],["τὸν",0,[[29,39,2]]],["Ἀθηναῖον",0,[[1768,60,2]]],["ἀδικῇ",0,[[13326,196,2]]],["—",1,[]]],"Ψηφισματοπώλης"],["1036",[["τουτὶ",0,[[409,74,2]]],["τί",0,[[38,153,2]]],["ἔστιν",0,[[261,74,2]]],["αὖ",0,[[1042,48,2]]],["κακὸν",0,[[54,173,2]]],["τὸ",0,[[29,193,2]]],["βιβλίον",0,[[28791,71,2]]],[";",1,[]]],"Πισθέταιρος"],["1037",[["ψηφισματοπώλης",0,[[69950,32,2]]],["εἰμὶ",0,[[261,116,2]]],["καὶ",0,[[36,26,2]]],["νόμους",0,[[8834,102,2]]],["νέους",0,[[665,12,2]]]],"Ψηφισματοπώλης"],["1038",[["ἥκω",0,[[3313,116,2]]],["παρʼ",0,[[117,20,2]]],["ὑμᾶς",0,[[84,963,2]]],["δεῦρο",0,[[462,48,2]]],["πωλήσων",0,[[16053,489,2]]],[".",1,[]]]],["1038b",[["τὸ",0,[[29,91,2]]],["τί",0,[[38,91,2]]],[";",1,[]]],"Πισθέταιρος"],["1040",[["χρῆσθαι",0,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ὦ",0,[[295,127,2]]]]],["1765",[["δαιμόνων",0,[[587,15,2]]],["ὑπέρτατε",0,[[892,159,2]]],[".",1,[]]]]],"sections":{"t1":[[0,0,"Euelpides: Do you think I should walk straight for yon tree?"],[1,1,"Pisthetaerus: Cursed beast, what are you croaking to me? . . . to retrace my steps?"],[2,3,"Euelpides: Why, you wretch, we are wandering at random, we are exerting ourselves only to return to the same spot; we're wasting our time."],[4,5,"Pisthetaerus: To think that I should trust to this crow, which has made me cover more than a thousand furlongs!"],[6,7,"Euelpides: And that I, in obedience to this jay, should have worn my toes down to the nails!"],[8,8,"Pisthetaerus: If only I knew where we were . . ."],[9,9,"Euelpides: Could you find your country again from here?"],[10,10,"Pisthetaerus: No, I feel quite sure I could not, any more than could Execestides find his."],[11,11,"Euelpides: Alas!"],[12,12,"Pisthetaerus: Aye, aye, my friend, it's surely the road of alases we are following."],[13,14,"Euelpides: That Philocrates, the bird-seller, played us a scurvy trick,"],[15,19,"when he pretended these two guides could help us to find Tereus, the Epops, who is a bird, without being born of one. He has indeed sold us this jay, a true son of Tharrhelides, for an obolus, and this crow for three, but what can they do? Why, nothing whatever but bite and scratch!"],[20,22,"What's the matter with you then, that you keep opening your beak? Do you want us to fling ourselves headlong down these rocks? There is no road that way."],[23,23,"Pisthetaerus: Not even the vestige of a trail in any direction"],[24,24,"Euelpides: And what does the crow say about the road to follow?"],[25,25,"Pisthetaerus: By Zeus, it no longer croaks the same thing it did."],[26,26,"Euelpides: And which way does it tell us to go now?"],[27,28,"Pisthetaerus: It says that, by dint of gnawing, it will devour my fingers."],[29,31,"Euelpides: What misfortune is ours! we strain every nerve to get to the crows, do everything we can to that end, and we cannot find our way!"],[32,36,"Yes, spectators, our madness is quite different from that of Sacas. He is not a citizen, and would fain be one at any cost; we, on the contrary, born of an honorable tribe and family and living in the midst of our fellow-citizens,"],[37,41,"we have fled from our country as hard as ever we could go. It's not that we hate it; we recognize it to be great and rich, likewise that everyone has the right to ruin himself paying taxes; but the crickets only chirrup among the fig-trees for a month or two,"],[42,46,"whereas the Athenians spend their whole lives in chanting forth judgments from their law-courts. That is why we started off with a basket, a stew-pot and some myrtle boughs and have come to seek a quiet country"],[47,50,"in which to settle. We are going to Tereus, the Epops, to learn from him, whether, in his aerial flights, he has noticed some town of this kind."],[51,51,"Pisthetaerus: Here! look!"],[52,52,"Euelpides: What's the matter?"],[53,53,"Pisthetaerus: Why, the crow has been directing me"],[54,54,"to something up there for some time now."],[55,58,"Euelpides: And the jay is also opening it beak and craning its neck to show me I know not what. Clearly, there are some birds about here. We shall soon know, if we kick up a noise to start them."],[59,59,"Pisthetaerus: Do you know what to do? Knock your leg against this rock."],[60,60,"Euelpides: And you your head to double the noise."],[61,61,"Pisthetaerus: Well then use a stone instead; take one and hammer with it."],[62,63,"Euelpides: Good idea! Ho there, within! Slave! slave!"],[64,65,"Pisthetaerus: What's that, friend! You say, slave, to summon Epops? It would be much better to shout, Epops, Epops!"],[66,67,"Euelpides: Well then, Epops! Must I knock again? Epops!"],[68,68,"Trochilus: Who's there? Who calls my master?"],[69,69,"Pisthetaerus: Apollo the Deliverer! what an enormous beak!"],[70,70,"Trochilus: Good god! they are bird-catchers."],[71,71,"Euelpides: But is it so terrible? Wouldn't it be better to explain things?"],[72,72,"Trochilus: You're done for."],[73,73,"Euelpides: But we are not men."],[74,74,"Trochilus: What are you, then?"],[75,75,"Euelpides: I am the Fearling, an African bird."],[76,76,"Trochilus: You talk nonsense."],[77,77,"Euelpides: Well, then, just ask it of my feet."],[78,78,"Trochilus: And this other one, what bird is it? Speak up!"],[79,79,"Pisthetaerus: I? I am a Crapple, from the land of the pheasants."],[80,80,"Euelpides: But you yourself, in the name of the gods! what animal are you?"],[81,81,"Trochilus: Why, I am a slave-bird."],[82,83,"Euelpides: Why, have you been conquered by a cock?"],[84,86,"Trochilus: No, but when my master was turned into a hoopoe, he begged me to become a bird also, to follow and to serve him."],[87,87,"Euelpides: Does a bird need a servant, then?"],[88,92,"Trochilus: That's no doubt because he was once a man. At times he wants to eat a dish of sardines from Phalerum; I seize my dish and fly to fetch him some. Again he wants some pea-soup; I seize a ladle and a pot and run to get it."],[93,93,"Euelpides: This is, then,"],[94,95,"truly a running-bird. Come, Trochilus, do us the kindness to call your master."],[96,97,"Trochilus: Why, he has just fallen asleep after a feed of myrtle-berries and a few grubs."],[98,98,"Euelpides: Never mind; wake him up."],[99,100,"Trochilus: I am certain he will be angry. However, I will wake him to please you."],[101,101,"Pisthetaerus: You cursed brute! why, I am almost dead with terror!"],[102,103,"Euelpides: Oh! my god! it was sheer fear that made me lose my jay."],[104,105,"Pisthetaerus: Ah! you big coward! were you so frightened that you let go your jay?"],[106,107,"Euelpides: And did you not lose your crow, when you fell sprawling on the ground? Tell me that."],[108,108,"Pisthetaerus: Not at all."],[109,109,"Euelpides: Where is it, then?"],[110,110,"Pisthetaerus: It flew away."],[111,111,"Euelpides: And you did not let it go? Oh! you brave fellow!"],[112,112,"Epops: Open the thicket, that I may go out!"],[113,114,"Euelpides: By Heracles! what a creature! what plumage! What means this triple crest?"],[115,115,"Epops: Who wants me?"],[116,117,"Euelpides: The twelve great gods have used you ill, it seems."],[118,120,"Epops: Are you twitting me about my feathers? I have been a man, strangers."],[121,121,"Euelpides: It's not you we are jeering at."],[122,122,"Epops: At what, then?"],[123,123,"Euelpides: Why, it's your beak that looks so ridiculous to us."],[124,125,"Epops: This is how Sophocles outrages me in his tragedies. Know, I once was Tereus."],[126,126,"Euelpides: You were Tereus, and what are you now? a bird or a peacock?"],[127,127,"Epops: I am a bird."],[128,128,"Euelpides: Then where are your feathers? I don't see any."],[129,129,"Epops: They have fallen off."],[130,130,"Euelpides: Through illness?"],[131,133,"Epops: No. All birds moult their feathers, you know, every winter, and others grow in their place. But tell me, who are you?"],[134,134,"Euelpides: We? We are mortals."],[135,135,"Epops: From what country?"],[136,136,"Euelpides: From the land of the beautiful galleys."],[137,137,"Epops: Are you dicasts?"],[138,138,"Euelpides: No, if anything,"],[139,139,"we are anti-dicasts."],[140,141,"Epops: Is that kind of seed sown among you?"],[142,142,"Euelpides: You have to look hard to find even a little in our fields."],[143,143,"Epops: What brings you here?"],[144,144,"Euelpides: We wish to pay you a visit."],[145,145,"Epops: What for?"],[146,146,"Euelpides: Because you formerly were a man, like we are,"],[147,151,"formerly you had debts, as we have, formerly you did not want to pay them, like ourselves; furthermore, being turned into a bird, you have when flying seen all lands and seas. Thus you have all human knowledge as well as that of birds."],[152,154,"And hence we have come to you to beg you to direct us to some cosy town, in which one can repose as if on thick coverlets."],[155,155,"Epops: And are you looking for a greater city than Athens?"],[156,156,"Euelpides: No, not a greater, but one more pleasant to live in."],[157,157,"Epops: Then you are looking for an aristocratic country."],[158,159,"Euelpides: I? Not at all! I hold the son of Scellias in horror."],[160,160,"Epops: But, after all, what sort of city would please you best?"],[161,162,"Euelpides: A place where the following would be the most important business transacted. —Some friend would come knocking at the door quite early in the morning"],[163,167,"saying, By Olympian Zeus, be at my house early, as soon as you have bathed, and bring your children too. I am giving a nuptial feast, so don't fail, or else don't cross my threshold when I am in distress."],[168,169,"Epops: Ah! that's what may be called being fond of hardships! And what say you?"],[170,170,"Pisthetaerus: My tastes are similar."],[171,171,"Epops: And they are?"],[172,174,"Pisthetaerus: I want a town where the father of a handsome lad will stop in the street and say to me reproachfully as if I had failed him, Ah! Is this well done, Stilbonides?"],[175,177,"You met my son coming from the bath after the gymnasium and you neither spoke to him, nor kissed him, nor took him with you, nor ever once felt his balls. Would anyone call you an old friend of mine?"],[178,179,"Epops: Ah! wag, I see you are fond of suffering. But there is a city of delights such as you want."],[180,180,"It's on the Red Sea."],[181,184,"Euelpides: Oh, no. Not a sea-port, where some fine morning the Salaminian galley can appear, bringing a process-server along. Have you no Greek town you can propose to us?"],[185,186,"Epops: Why not choose Lepreum in Elis for your settlement?"],[187,188,"Euelpides: By Zeus! I could not look at Lepreum without disgust, because of Melanthius."],[189,190,"Epops: Then, again, there is the Opuntian Locris, where you could live."],[191,192,"Euelpides: I would not be Opuntian for a talent."],[193,194,"But come, what is it like to live with the birds? You should know pretty well."],[195,196,"Epops: Why, it's not a disagreeable life. In the first place, one has no purse."],[197,197,"Euelpides: That does away with a lot of roguery."],[198,198,"Epops: For food the gardens yield us white sesame,"],[199,199,"myrtle-berries, poppies and mint."],[200,200,"Euelpides: Why, 'tis the life of the newly-wed indeed."],[201,203,"Pisthetaerus: Ha! I am beginning to see a great plan, which will transfer the supreme power to the birds, if you will but take my advice."],[204,204,"Epops: Take your advice? In what way?"],[205,205,"Pisthetaerus: In what way? Well, firstly,"],[206,210,"do not fly in all directions with open beak; it is not dignified. Among us, when we see a thoughtless man, we ask, What sort of bird is this? and Teleas answers, It's a man who has no brain, a bird that has lost his head, a creature"],[211,211,"you cannot catch, for it never remains in any one place."],[212,213,"Epops: By Zeus himself! your jest hits the mark. What then is to be done?"],[214,214,"Pisthetaerus: Found a city."],[215,215,"Epops: We birds? But what sort of city should we build?"],[216,216,"Pisthetaerus: Oh, really, really! you talk like such a fool!"],[217,217,"Look down."],[218,218,"Epops: I am looking."],[219,219,"Pisthetaerus: Now look up."],[220,220,"Epops: I am looking."],[221,221,"Pisthetaerus: Turn your head round."],[222,223,"Epops: Ah! it will be pleasant for me if I end in twisting my neck off!"],[224,224,"Pisthetaerus: What have you seen?"],[225,225,"Epops: The clouds and the sky."],[226,226,"Pisthetaerus: Very well! is not this the pole of the birds then?"],[227,227,"Epops: How their pole?"],[228,232,"Pisthetaerus: Or, if you like it, their place. And since it turns and passes through the whole universe, it is called ‘pole.’ If you build and fortify it, you will turn your pole into a city."],[233,234,"In this way you will reign over mankind as you do over the grasshoppers and you will cause the gods to die of rabid hunger."],[235,235,"Epops: How so?"],[236,238,"Pisthetaerus: The air is between earth and heaven. When we want to go to Delphi, we ask the Boeotians for leave of passage;"],[239,242,"in the same way, when men sacrifice to the gods, unless the latter pay you tribute, you exercise the right of every nation towards strangers and don't allow the smoke of the sacrifices to pass through your city and territory."],[243,244,"Epops: By earth! by snares! by network! by cages!"],[245,247,"I never heard of anything more cleverly conceived; and, if the other birds approve, I am going to build the city along with you."],[248,248,"Pisthetaerus: Who will explain the matter to them?"],[249,250,"Epops: You must yourself. Before I came they were quite ignorant,"],[251,251,"but since I have lived with them I have taught them to speak."],[252,252,"Pisthetaerus: But how can they be gathered together?"],[253,256,"Epops: Easily. I will hasten down to the thicket to waken my dear Procne"],[257,257,"and as soon as they hear our voices, they will come to us hot wing."],[258,260,"Pisthetaerus: My dear bird, lose no time, please! Fly at once into the thicket and awaken Procne."],[261,261,"Epops: Chase off drowsy sleep, dear companion."],[262,266,"Let the sacred hymn gush from thy divine throat in melodious strains; roll forth in soft cadence your refreshing melodies to bewail the fate of Itys, which has been the cause of so many tears to us both."],[267,271,"Your pure notes rise through the thick leaves of the yew-tree right up to the throne of Zeus, where Phoebus listens to you, Phoebus with his golden hair. And his ivory lyre responds to your plaintive accents;"],[272,274,"he gathers the choir of the gods and from their immortal lips pours forth a sacred chant of blessed voices."],[275,276,"Pisthetaerus: Oh! by Zeus! what a throat that little bird possesses. He has filled the whole thicket with honey-sweet melody!"],[277,277,"Euelpides: Hush!"],[278,278,"Pisthetaerus: What's the matter?"],[279,279,"Euelpides: Be still!"],[280,280,"Pisthetaerus: What for?"],[281,281,"Euelpides: Epops is going to sing again."],[282,284,"Epops: Epopopoi popoi popopopoi popoi, here, here, quick, quick, quick, my comrades in the air;"],[285,289,"all you who pillage the fertile lands of the husbandmen, the numberless tribes who gather and devour the barley seeds, the swift flying race that sings so sweetly. And you whose gentle twitter"],[290,294,"resounds through the fields with the little cry of tiotiotiotiotiotiotiotio; and you who hop about the branches of the ivy in the gardens;"],[295,298,"the mountain birds, who feed on the wild olive-berries or the arbutus, hurry to come at my call, trioto, trioto, totobrix; you also, who snap up the sharp-stinging"],[299,301,"gnats in the marshy vales, and you who dwell in the fine plain of Marathon, all damp with dew, and you, the francolin with speckled wings;"],[302,306,"you too, the halcyons, who flit over the swelling waves of the sea, come hither to hear the tidings; let all the tribes of long-necked birds assemble here;"],[307,311,"know that a clever old man has come to us, bringing an entirely new idea and proposing great reforms. Let all come to the debate here, here, here, here."],[312,314,"Torotorotorotorotix, kikkabau, kikkabau, torotorotorolililix."],[315,315,"Pisthetaerus: Can you see any bird?"],[316,317,"Euelpides: By Phoebus, no! and yet I am straining my eyesight to scan the sky."],[318,319,"Pisthetaerus: It was hardly worth Epops' while to go and bury himself in the thicket like a hatching plover."],[320,320,"A Bird: Torotix, torotix."],[321,321,"Pisthetaerus: Wait, friend, there's a bird."],[322,322,"Euelpides: By Zeus, it is a bird, but what kind? Isn't it a peacock?"],[323,323,"Pisthetaerus: Epops will tell us. What is this bird?"],[324,325,"Epops: It's not one of those you are used to seeing; it's a bird from the marshes."],[326,326,"Euelpides: Oh! oh! but he is very handsome with his wings as crimson as flame."],[327,327,"Epops: Undoubtedly; indeed he is called flamingo."],[328,328,"Euelpides: Hi! I say! You!"],[329,329,"Pisthetaerus: What are you shouting for?"],[330,330,"Euelpides: Why, here's another bird."],[331,332,"Pisthetaerus: Aye, indeed; this one's a foreign bird too. What is this bird from beyond the mountains with a look as solemn as it is stupid?"],[333,333,"Epops: He is called the Mede."],[334,335,"Euelpides: The Mede! But, by Heracles, how, if a Mede, has he flown here without a camel?"],[336,336,"Pisthetaerus: Here's another bird with a crest."],[337,338,"Euelpides: Ah! that's curious. I say, Epops, you are not the only one of your kind then?"],[339,341,"Epops: This bird is the son of Philocles, who is the son of Epops; so that, you see, I am his grandfather; just as one might say, Hipponicus, the son of Callias, who is the son of Hipponicus."],[342,342,"Euelpides: Then this bird is Callias! Why, what a lot of his feathers he has lost!"],[343,344,"Epops: That's because he is honest; so the informers set upon him and the women too pluck out his feathers."],[345,346,"Euelpides: By Poseidon, do you see that many-coloured bird? What is his name?"],[347,347,"Epops: This one? That's the glutton."],[348,348,"Euelpides: Is there another glutton besides Cleonymus?"],[349,349,"But why, if he is Cleonymus, has he not thrown away his crest?"],[350,351,"But what is the meaning of all these crests? Have these birds come to contend for the double stadium prize?"],[352,353,"Epops: They are like the Carians, who cling to the crests of their mountains for greater safety."],[354,355,"Pisthetaerus: Oh, Poseidon! look what awful swarms of birds are gathering here!"],[356,357,"Euelpides: By Phoebus! what a cloud! The entrance to the stage is no longer visible so closely do they fly together."],[358,358,"Pisthetaerus: Here is the partridge."],[359,359,"Euelpides: Why, there is the francolin. Pisthetaerus: There is the poachard."],[360,360,"Euelpides: Here is the kingfisher. What's that bird behind the kingfisher?"],[361,361,"Epops: That's the barber."],[362,362,"Euelpides: What? a bird a barber?"],[363,363,"Pisthetaerus: Why, Sporgilus is one."],[364,364,"Epops: Here comes the owl."],[365,365,"Euelpides: And who is it brings an owl to Athens?"],[366,368,"Epops: Here is the magpie, the turtle-dove, the swallow, the horned-owl, the buzzard, the pigeon, the falcon, the ring-dove, the cuckoo, the red-foot, the red-cap, the purple-cap, the kestrel, the diver, the ousel, the osprey, the woodpecker . . ."],[369,372,"Pisthetaerus: Oh! what a lot of birds! Oh! what a lot of blackbirds! How they scold, how they come rushing up! What a noise! what a noise! Can they be bearing us ill-will? Oh! there! there! they are opening their beaks and staring at us."],[373,373,"Euelpides: Why, so they are."],[374,375,"Leader of the Chorus: Popopopopopo. Where is he who called me? Where am I to find him?"],[376,376,"Epops: I have been waiting for you a long while! I never fail in my word to my friends."],[377,377,"Leader of the Chorus: Tititititititi. What good news"],[378,378,"have you for me?"],[379,380,"Epops: Something that concerns our common safety, and that is just as pleasant as it is to the point. Two men, who are subtle reasoners, have come here to seek me."],[381,381,"Leader of the Chorus: Where? How? What are you saying?"],[382,383,"Epops: I say, two old men have come from the abode of humans to propose a vast and splendid scheme to us."],[384,385,"Leader of the Chorus: Oh! it's a horrible, unheard-of crime! What are you saying?"],[386,386,"Epops: Never let my words scare you."],[387,387,"Leader of the Chorus: What have you done to me?"],[388,388,"Epops: I have welcomed two men, who wish to live with us."],[389,389,"Leader of the Chorus: And you have dared to do that!"],[390,390,"Epops: Yes, and I am delighted at having done so."],[391,391,"Leader of the Chorus: And are they already with us?"],[392,392,"Epops: Just as much as I am."],[393,395,"Chorus: Ah! ah! we are betrayed; 'tis sacrilege! Our friend,"],[396,400,"he who picked up corn-seeds in the same plains as ourselves, has violated our ancient laws; he has broken the oaths that bind all birds; he has laid a snare for me, he has handed us over to the attacks of that impious race which, throughout all time,"],[401,401,"has never ceased to war against us."],[402,404,"Leader of the Chorus: As for this traitorous bird, we will decide his case later, but the two old men shall be punished forthwith; we are going to tear them to pieces."],[405,405,"Pisthetaerus: It's all over with us."],[406,406,"Euelpides: You are the sole cause of all our trouble."],[407,407,"Why did you bring me from down yonder?"],[408,408,"Pisthetaerus: To have you with me."],[409,409,"Euelpides: Say rather to have me melt into tears."],[410,411,"Pisthetaerus: Go on! you are talking nonsense. How will you weep with your eyes pecked out?"],[412,413,"Chorus: Io! io! forward to the attack, throw yourselves upon the foe,"],[414,418,"spill his blood; take to your wings and surround them on all sides. Woe to them! let us get to work with our beaks, let us devour them."],[419,420,"Nothing can save them from our wrath, neither the mountain forests, nor the clouds that float in the sky, nor the foaming deep."],[421,422,"Leader of the Chorus: Come, peck, tear to ribbons. Where is the chief of the cohort? Let him engage the right wing."],[423,423,"Euelpides: This is the fatal moment. Where shall I fly to, unfortunate wretch that I am?"],[424,424,"Pisthetaerus: Wait! Stay here!"],[425,425,"Euelpides: That they may tear me to pieces?"],[426,427,"Pisthetaerus: And how do you think to escape them?"],[428,428,"Euelpides: I don't know at all."],[429,430,"Pisthetaerus: Come, I will tell you. We must stop and fight them. Let us arm ourselves with these stew-pots."],[431,431,"Euelpides: Why with the stew-pots?"],[432,432,"Pisthetaerus: The owl will not attack us then."],[433,433,"Euelpides: But do you see all those hooked claws?"],[434,434,"Pisthetaerus: Take the spit"],[435,435,"and pierce the foe on your side."],[436,436,"Euelpides: And how about my eyes?"],[437,437,"Pisthetaerus: Protect them with this dish or this vinegar-pot."],[438,439,"Euelpides: Oh! what cleverness! what inventive genius! You are a great general, even greater than Nicias, where stratagem is concerned."],[440,440,"Leader of the Chorus: Forward, forward, charge with your beaks! Come, no delay."],[441,441,"Tear, pluck, strike, flay them, and first of all smash the stew-pot."],[442,444,"Epops: Oh, most cruel of all animals, why tear these two men to pieces, why kill them? What have they done to you? They belong to the same tribe, to the same family as my wife."],[445,445,"Leader of the Chorus: Are wolves to be spared? Are they not our most mortal foes?"],[446,446,"So let us punish them."],[447,448,"Epops: If they are your foes by nature, they are your friends in heart, and they come here to give you useful advice."],[449,450,"Leader of the Chorus: Advice or a useful word from their lips, from them, the enemies of my forebears?"],[451,455,"Epops: The wise can often profit by the lessons of a foe, for caution is the mother of safety. It is just such a thing as one will not learn from a friend and which an enemy compels you to know. To begin with, it's the foe and not the friend that taught cities to build high walls, to equip long vessels of war;"],[456,456,"and it's this knowledge that protects our children, our slaves and our wealth."],[457,458,"Leader of the Chorus: Well then, I agree, let us first hear them, for that is best; one can even learn something in an enemy's school."],[459,459,"Pisthetaerus: Their wrath seems to cool. Draw back a little."],[460,460,"Epops: It's only justice, and you will thank me later."],[461,461,"Leader of the Chorus: Never have we opposed your advice up to now."],[462,465,"Pisthetaerus: They are in a more peaceful mood; put down your stew-pot and your two dishes; spit in hand, doing duty for a spear, let us mount guard inside the camp"],[466,468,"close to the pot and watch in our arsenal closely; for we must not fly."],[469,470,"Euelpides: You are right. But where shall we be buried, if we die?"],[471,475,"Pisthetaerus: In the Ceramicus; for, to get a public funeral, we shall tell the Strategi that we fell at Orneae, fighting the country's foes."],[476,480,"Leader of the Chorus: Return to your ranks and lay down your courage beside your wrath as the hoplites do. Then let us ask these men who they are, whence they come,"],[481,482,"and with what intent. Here, Epops, answer me."],[483,483,"Epops: Are you calling me? What do you want of me?"],[484,484,"Leader of the Chorus: Who are they? From what country?"],[485,485,"Epops: Strangers, who have come from Greece, the land of the wise."],[486,488,"Leader of the Chorus: And what fate has led them hither to the land of the birds?"],[489,491,"Epops: Their love for you and their wish to share your kind of life; to dwell and"],[492,492,"remain with you always."],[493,494,"Leader of the Chorus: Indeed, and what are their plans?"],[495,495,"Epops: They are wonderful, incredible, unheard of."],[496,498,"Leader of the Chorus: Why, do they think to see some advantage that determines them to settle here? Are they hoping with our help"],[499,500,"to triumph over their foes or to be useful to their friends?"],[501,503,"Epops: They speak of benefits so great it is impossible either to describe or conceive them; all shall be yours,"],[504,505,"all that we see here, there, above and below us; this they vouch for."],[506,506,"Leader of the Chorus: Are they mad?"],[507,507,"Epops: They are the sanest people in the world."],[508,508,"Leader of the Chorus: Clever men?"],[509,510,"Epops: The slyest of foxes, cleverness its very self, men of the world, cunning, the cream of knowing folk."],[511,513,"Leader of the Chorus: Tell them to speak and speak quickly; why, as I listen to you, I am beside myself with delight."],[514,518,"Epops: Here, you there, take all these weapons and hang them up inside close to the fire, near the figure of the god who presides there and under his protection; as for you, address the birds, tell them why I have gathered them together."],[519,519,"Pisthetaerus: Not I, by Apollo,"],[520,523,"unless they agree with me as the little ape of an armorer agreed with his wife, not to bite me, nor pull me by the balls, nor shove things into my . . ."],[524,525,"Euelpides: Do you mean this?"],[526,526,"Pisthetaerus: No, I mean my eyes."],[527,527,"Leader of the Chorus: Agreed."],[528,528,"Pisthetaerus: Swear it."],[529,530,"Leader of the Chorus: I swear it and, if I keep my promise, let judges and spectators give me the victory unanimously."],[531,531,"Pisthetaerus: It is a bargain."],[532,532,"Leader of the Chorus: And if I break my word, may I succeed by one vote only."],[533,534,"Epops: Hearken, ye people! Hoplites, pick up your weapons and return to your firesides;"],[535,535,"do not fail to read the decrees of dismissal we have posted."],[536,539,"Chorus: Man is a truly cunning creature, but nevertheless explain. Perhaps you are going to show me some good way"],[540,544,"to extend my power, some way that I have not had the wit to find out and which you have discovered. Speak! 'tis to your own interest as well as to mine, for if you secure me some advantage, I will surely share it with you."],[545,546,"Leader of the Chorus: But what object can have induced you to come among us? Speak boldly, for I shall not break the truce, —until you have told us all."],[547,549,"Pisthetaerus: I am bursting with desire to speak; I have already mixed the dough of my address and nothing prevents me from kneading it.... Slave! bring the chaplet and water, which you must pour over my hands. Be quick!"],[550,550,"Euelpides: Is it a question of feasting? What does it all mean?"],[551,553,"Pisthetaerus: By Zeus, no! but I am hunting for fine, tasty words to break down the hardness of their hearts. I grieve so much for you, who at one time were kings..."],[554,554,"Leader of the Chorus: We kings? Over whom?"],[555,558,"Pisthetaerus: ... of all that exists, firstly of me and of this man, even of Zeus himself. Your race is older than Saturn, the Titans and the Earth."],[559,559,"Leader of the Chorus: What, older than the Earth!"],[560,560,"Pisthetaerus: By Phoebus, yes."],[561,561,"Leader of the Chorus: By Zeus, but I never knew that before!"],[562,565,"Pisthetaerus: That's because you are ignorant and heedless, and have never read your Aesop. He is the one who tells us that the lark was born before all other creatures, indeed before the Earth; his father died of sickness, but the Earth did not exist then; he remained unburied for five days, when the bird in its dilemma decided,"],[566,566,"for want of a better place, to entomb its father in its own head."],[567,567,"Euelpides: So that the lark's father is buried at Cephalae."],[568,569,"Pisthetaerus: Hence, if they existed before the Earth, before the gods, the kingship belongs to them by right of priority."],[570,570,"Euelpides: Undoubtedly, but sharpen your beak well;"],[571,571,"Zeus won't be in a hurry to hand over his scepter to the woodpecker."],[572,575,"Pisthetaerus: It was not the gods, but the birds, who were formerly the masters and kings over men; of this I have a thousand proofs. First of all, I will point you to the cock, who governed the Persians before all other monarchs, before Darius and Megabazus."],[576,576,"It's in memory of his reign that he is called the Persian bird."],[577,578,"Euelpides: For this reason also, even to-day, he alone of all the birds wears his tiara straight on his head, like the Great King."],[579,580,"Pisthetaerus: He was so strong, so great, so feared, that even now, on account of his ancient power,"],[581,583,"everyone jumps out of bed as soon as ever he crows at daybreak. Blacksmiths, potters, tanners, shoemakers, bathmen, corn-dealers, lyre-makers and armorers, all put on their shoes and go to work before it is daylight."],[584,586,"Euelpides: I can tell you something about that. It was the cock's fault that I lost a splendid tunic of Phrygian wool. I was at a feast in town, given to celebrate the birth of a child; I had drunk pretty freely"],[587,590,"and had just fallen asleep, when a cock, I suppose in a greater hurry than the rest, began to crow. I thought it was dawn and set out for Halimus. I had hardly got beyond the walls, when a footpad struck me in the back with his bludgeon; down I went and wanted to shout, but he had already made off with my mantle."],[591,591,"Pisthetaerus: Formerly also the kite was ruler and king over the Greeks."],[592,592,"Leader of the Chorus: The Greeks?"],[593,594,"Pisthetaerus: And when he was king, he was the one who first taught them to fall on their knees before the kites."],[595,597,"Euelpides: By Zeus! that's what I did myself one day on seeing a kite; but at the moment I was on my knees, and leaning backwards with mouth agape, I bolted an obolus and was forced to carry my meal-sack home empty."],[598,598,"Pisthetaerus: The cuckoo was king of Egypt and of the whole of Phoenicia."],[599,600,"When he called out cuckoo, all the Phoenicians hurried to the fields to reap their wheat and their barley."],[601,601,"Euelpides: Hence no doubt the proverb, Cuckoo! cuckoo! go to the fields, ye circumcised."],[602,603,"Pisthetaerus: So powerful were the birds that the kings of Grecian cities, Agamemnon, Menelaus, for instance,"],[604,604,"carried a bird on the tip of their scepters, who had his share of all presents."],[605,607,"Euelpides: That I didn't know and was much astonished when I saw Priam come upon the stage in the tragedies with a bird, which kept watching Lysicrates to see if he got any present."],[608,608,"Pisthetaerus: But the strongest proof of all is that Zeus, who now reigns,"],[609,610,"is represented as standing with an eagle on his head as a symbol of his royalty; his daughter has an owl, and Phoebus, as his servant, has a hawk."],[611,611,"Euelpides: By Demeter, the point is well taken. But what are all these birds doing in heaven?"],[612,613,"Pisthetaerus: When anyone sacrifices and, according to the rite, offers the entrails to the gods, these birds take their share before Zeus."],[614,616,"Formerly men always swore by the birds and never by the gods. And even now Lampon swears by the goose whenever he wishes to deceive someone. Thus it is clear that you were once great and sacred,"],[617,618,"Pisthetaerus: but now you are looked upon as slaves, as fools, as Maneses; stones"],[619,623,"are thrown at you as at raving madmen, even in holy places. A crowd of bird-catchers sets snares, traps, limed twigs and nets of all sorts for you; you are caught, you are sold in heaps"],[624,628,"and the buyers finger you over to be certain you are fat. Again, if they would but serve you up simply roasted; but they rasp cheese into a mixture of oil, vinegar and laserwort,"],[629,632,"to which another sweet and greasy sauce is added, and the whole is poured scalding hot over your back, for all the world as if you were diseased meat."],[633,633,"Chorus: Man, your words have"],[634,638,"made my heart bleed; I have groaned over the treachery of our fathers, who knew not how to transmit to us the high rank they held from their forefathers. But 'tis a benevolent Genius, a happy Fate, that sends you to us;"],[639,641,"you shall be our deliverer and I place the destiny of my little ones and my own in your hands with every confidence."],[642,643,"Leader of the Chorus: But hasten to tell me what must be done; we should not be worthy to live, if we did not seek to regain our royalty by every possible means."],[644,646,"Pisthetaerus: First I advise that the birds gather together in one city and that they build a wall of great bricks, like that at Babylon, round the plains of the air and the whole region of space that divides earth from heaven."],[647,647,"Epops: Oh, Cebriones! oh, Porphyrion! what a terribly strong place!"],[648,648,"Pisthetaerus: Then, when this has been well done and completed, you demand back the empire from Zeus;"],[649,653,"if he will not agree, if he refuses and does not at once confess himself beaten, you declare a sacred war against him and forbid the gods henceforward to pass through your country with their tools up, as hitherto, for the purpose of laying their Alcmenas, their Alopes, or their Semeles! if they try to pass through,"],[654,658,"you put rings on their tools so that they can't make love any longer. You send another messenger to mankind, who will proclaim to them that the birds are kings, that for the future they must first of all sacrifice to them, and only afterwards to the gods; that it is fitting to appoint to each deity the bird that has most in common with it."],[659,663,"For instance, are they sacrificing to Aphrodite, let them at the same time offer barley to the coot; are they immolating a sheep to Poseidon, let them consecrate wheat in honor of the duck; if a steer is being offered to Heracles, let honey-cakes be dedicated to the gull; if a goat is being slain for King Zeus, there is a King-Bird, the wren, to whom the sacrifice of a male gnat is due before Zeus himself even."],[664,664,"Euelpides: This notion of an immolated gnat delights me! And now let the great Zeus thunder!"],[665,666,"Leader of the Chorus: But how will mankind recognize us as gods and not as jays? Us, who have wings and fly?"],[667,669,"Pisthetaerus: You talk rubbish! Hermes is a god and has wings and flies, and so do many other gods. First of all, Victory flies with golden wings, Eros is undoubtedly winged too,"],[670,670,"and Iris is compared by Homer to a timorous dove."],[671,671,"Euelpides: But will not Zeus thunder and send his winged bolts against us?"],[672,674,"Pisthetaerus: If men in their blindness do not recognize us as gods and so continue to worship the dwellers in Olympus? Then a cloud of sparrows greedy for corn must descend upon their fields and eat up all their seeds;"],[675,675,"we shall see then if Demeter will mete them out any wheat."],[676,676,"Euelpides: By Zeus, she'll take good care she does not, and you will see her inventing a thousand excuses."],[677,679,"Pisthetaerus: The crows too will prove your divinity to them by pecking out the eyes of their flocks and of their draught-oxen; and then let Apollo cure them, since he is a physician and is paid for the purpose."],[680,680,"Euelpides: Oh! don't do that! Wait first until I have sold my two young bullocks."],[681,682,"Pisthetaerus: If on the other hand they recognize that you are God, the principle of life, that you are Earth, Kronos, Poseidon, they shall be loaded with benefits."],[683,683,"Epops: Name me one of these then."],[684,685,"Pisthetaerus: Firstly, the locusts shall not eat up their vine-blossoms; a legion of owls and kestrels will devour them."],[686,687,"Moreover, the gnats and the gallbugs shall no longer ravage the figs; a flock of thrushes shall swallow the whole host down to the very last."],[688,688,"Epops: And how shall we give wealth to mankind? This is their strongest passion."],[689,690,"Pisthetaerus: When they consult the omens, you will point them to the richest mines, you will reveal the paying ventures to the diviner,"],[691,691,"and not another shipwreck will happen or sailor perish."],[692,692,"Epops: No more shall perish? How is that?"],[693,694,"Pisthetaerus: When the auguries are examined before starting on a voyage, some bird will not fail to say, Don't start! there will be a storm, or else, Go! you will make a most profitable venture."],[695,695,"Euelpides: I shall buy a trading-vessel and go to sea. I will not stay with you."],[696,696,"Pisthetaerus: You will discover treasures to them, which were buried in former times,"],[697,698,"for you know them. Do not all men say, None knows where my treasure lies, unless perchance it be some bird."],[699,699,"Euelpides: I shall sell my boat and buy a spade to unearth the vessels."],[700,700,"Leader of the Chorus: And how are we to give them health, which belongs to the gods?"],[701,701,"Pisthetaerus: If they are happy, is not that the chief thing towards health?"],[702,702,"The miserable man is never well."],[703,704,"Leader of the Chorus: Old Age also dwells in Olympus. How will they get at it? Must they die in early youth?"],[705,705,"Pisthetaerus: Why, the birds, by Zeus,"],[706,706,"will add three hundred years to their life."],[707,707,"Leader of the Chorus: From whom will they take them?"],[708,709,"Pisthetaerus: From whom? Why, from themselves. Don't you know the cawing crow lives five times as long as a man?"],[710,710,"Euelpides: Ah! ah! these are far better kings for us than Zeus!"],[711,714,"Pisthetaerus: Far better, are they not? And firstly, we shall not have to build them temples of hewn stone, closed with gates of gold;"],[715,719,"they will dwell amongst the bushes and in the thickets of green oak; the most venerated of birds will have no other temple than the foliage of the olive tree; we shall not go to Delphi or to Ammon"],[720,724,"to sacrifice; but standing erect in the midst of arbutus and wild olives and holding forth our hands filled with wheat and barley, we shall pray them to admit us to a share of the blessings they enjoy"],[725,726,"and shall at once obtain them for a few grains of wheat."],[727,728,"Leader of the Chorus: Old man, whom I detested, you are now to me the dearest of all; never shall I, if I can help it, fail to follow your advice."],[729,729,"Chorus: Inspirited by your words,"],[730,736,"I threaten my rivals the gods, and I swear that if you march in alliance with me against the gods and are faithful to our just, loyal and sacred bond, we shall soon have shattered their scepter."],[737,738,"Leader of the Chorus: We shall charge ourselves with the performance of everything that requires force; that which demands thought and deliberation shall be yours to supply."],[739,739,"Epops: By Zeus! it's no longer"],[740,744,"the time to delay and loiter like Nicias; let us act as promptly as possible.... In the first place, come, enter my nest built of brushwood and blades of straw, and tell me your names."],[745,746,"Pisthetaerus: That is soon done; my name is Pisthetaerus, and his,"],[747,747,"Euelpides, of the deme Crioa."],[748,749,"Epops: Good! and good luck to you."],[750,750,"Pisthetaerus: We accept the omen."],[751,751,"Epops: Come in here."],[752,752,"Pisthetaerus: Very well, you are the one who must lead us and introduce us."],[753,753,"Epops: Come then."],[754,755,"Pisthetaerus: Oh! my god! do come back here. Hi! tell us how"],[756,756,"we are to follow you. You can fly, but we cannot."],[757,757,"Epops: Well, well."],[758,760,"Pisthetaerus: Remember Aesop's fables. It is told there that the fox fared very badly, because he had made an alliance with the eagle."],[761,761,"Epops: Be at ease. You shall eat a certain root"],[762,762,"and wings will grow on your shoulders."],[763,764,"Pisthetaerus: Then let us enter. Xanthias and Manodorus, pick up our baggage."],[765,765,"Leader of the Chorus: Hi! Epops! do you hear me?"],[766,766,"Epops: What's the matter?"],[767,768,"Leader of the Chorus: Take them off to dine well and call your mate, the melodious Procne, whose songs are worthy of the Muses;"],[769,769,"she will delight our leisure moments."],[770,771,"Pisthetaerus: Oh! I conjure you, accede to their wish; for this delightful bird will leave her rushes at the sound of your voice;"],[772,773,"for the sake of the gods, let her come here, so that we may contemplate the nightingale."],[774,775,"Epops: Let it be as you desire. Come forth, Procne, show yourself to these strangers."],[776,777,"Pisthetaerus: Oh! great Zeus! what a beautiful little bird! what a dainty form! what brilliant plumage!"],[778,779,"Do you know how dearly I should like to get between her thighs?"],[780,780,"Euelpides: She is dazzling all over with gold, like a young girl."],[781,781,"Oh! how I should like to kiss her!"],[782,782,"Pisthetaerus: Why, wretched man, she has two little sharp points on her beak!"],[783,784,"Euelpides: I would treat her like an egg, the shell of which we remove before eating it; I would take off her mask and then kiss her pretty face."],[785,785,"Epops: Let us go in."],[786,786,"Pisthetaerus: Lead the way, and may success attend us."],[787,790,"Chorus: Lovable golden bird, whom I cherish above all others, you, whom I associate with all my songs, nightingale,"],[791,795,"you have come, you have come, to show yourself to me and to charm me with your notes. Come, you, who play spring melodies upon the harmonious flute, lead off our anapests."],[796,800,"Leader of the Chorus: Weak mortals, chained to the earth, creatures of clay as frail as the foliage of the woods, you unfortunate race, whose life is but darkness, as unreal as a shadow, the illusion of a dream, hearken to us, who are immortal beings, ethereal, ever young and occupied with eternal thoughts, for we shall teach you about all celestial matters;"],[801,803,"you shall know thoroughly what is the nature of the birds, what the origin of the gods, of the rivers, of Erebus, and Chaos; thanks to us, even Prodicus will envy you your knowledge."],[804,805,"At the beginning there was only Chaos, Night, dark Erebus, and deep Tartarus. Earth, the air and heaven had no existence."],[806,810,"Firstly, blackwinged Night laid a germless egg in the bosom of the infinite deeps of Erebus, and from this, after the revolution of long ages, sprang the graceful Eros with his glittering golden wings, swift as the whirlwinds of the tempest. He mated in deep Tartarus with dark Chaos, winged like himself, and thus hatched forth our race, which was the first to see the light."],[811,815,"That of the Immortals did not exist until Eros had brought together all the ingredients of the world, and from their marriage Heaven, Ocean, Earth and the imperishable race of blessed gods sprang into being. Thus our origin is very much older than that of the dwellers in Olympus. We are the offspring of Eros; there are a thousand proofs to show it. We have wings and we lend assistance to lovers."],[816,818,"How many handsome youths, who had sworn to remain insensible, have opened their thighs because of our power and have yielded themselves to their lovers when almost at the end of their youth, being led away by the gift of a quail, a waterfowl, a goose, or a cock."],[819,820,"Chorus: And what important services do not the birds render to mortals! First of all, they mark the seasons for them, springtime, winter, and autumn."],[821,825,"Does the screaming crane migrate to Libya, —it warns the husbandman to sow, the pilot to take his ease beside his tiller hung up in his dwelling, and Orestes to weave a tunic, so that the rigorous cold may not drive him any more to strip other folk. When the kite reappears, he tells of the return of spring and of the period when the fleece of the sheep must be clipped. Is the swallow in sight?"],[826,830,"All hasten to sell their warm tunic and to buy some light clothing. We are your Ammon, Delphi, Dodona, your Phoebus Apollo. Before undertaking anything, whether a business transaction, a marriage, or the purchase of food, you consult the birds by reading the omens, and you give this name of omen to all signs that tell of the future."],[831,833,"With you a word is an omen, you call a sneeze an omen, a meeting an omen, an unknown sound an omen, a slave or an ass an omen. Is it not clear that we are a prophetic Apollo to you?"],[834,835,"Chorus: If you recognize us as gods, we shall be your divining Muses, through us you will know the winds and the seasons, summer,"],[836,840,"winter, and the temperate months. We shall not withdraw ourselves to the highest clouds like Zeus, but shall be among you and shall give to you"],[841,845,"and to your children and the children of your children, health and wealth, long life, peace, youth, laughter, songs and feasts; in short, you will all be so well off,"],[846,847,"that you will be weary and cloyed with enjoyment."],[848,850,"First Semi-Chorus: Oh, rustic Muse of such varied note, tiotiotiotiotiotinx, I sing with you"],[851,855,"in the groves and on the mountain tops, tiotiotiotinx. I poured forth sacred strains from my golden throat"],[856,860,"in honor of the god Pan, tiotiotiotinx, from the top of the thickly leaved ash, and my voice mingles with the mighty choirs who extol Cybele on the mountain tops, totototototototototinx. 'Tis to our concerts that Phrynichus comes to pillage like a bee the ambrosia of his songs,"],[861,862,"the sweetness of which so charms the ear, tiotiotiotinx."],[863,864,"Leader of First Semi-Chorus: If there is one of you spectators who wishes to spend the rest of his life quietly among the birds, let him come to us."],[865,869,"All that is disgraceful and forbidden by law on earth is on the contrary honorable among us, the birds. For instance, among you it's a crime to beat your father, but with us it's an estimable deed; it's considered fine to run straight at your father and hit him, saying, Come, lift your spur if you want to fight."],[870,874,"The runaway slave, whom you brand, is only a spotted francolin with us. Are you Phrygian like Spintharus? Among us you would be the Phrygian bird, the goldfinch, of the race of Philemon. Are you a slave and a Carian like Execestides?"],[875,878,"Among us you can create yourself forefathers; you can always find relations. Does the son of Pisias want to betray the gates of the city to the foe? Let him become a partridge, the fitting offspring of his father; among us there is no shame in escaping as cleverly as a partridge."],[879,879,"Second Semi-Chorus: So the swans on the banks of the Hebrus,"],[880,884,"tiotiotiotiotiotinx, mingle their voices to serenade Apollo, tiotiotiotinx, flapping their wings the while,"],[885,889,"tiotiotiotinx; their notes reach beyond the clouds of heaven; they startle the various tribes of the beasts; a windless sky calms the waves, totototototototototinx;"],[890,893,"all Olympus resounds, and astonishment seizes its rulers; the Olympian graces and Muses cry aloud the strain, tiotiotiotinx."],[894,898,"Leader of Second Semi-Chorus: There is nothing more useful nor more pleasant than to have wings. To begin with, just let us suppose a spectator to be dying with hunger and to be weary of the choruses of the tragic poets; if he were winged, he would fly off, go home to dine and come back with his stomach filled."],[899,903,"Some Patroclides, needing to take a crap, would not have to spill it out on his cloak, but could fly off, satisfy his requirements, let a few farts and, having recovered his breath, return. If one of you, it matters not who, had adulterous relations and saw the husband of his mistress in the seats of the senators,"],[904,908,"he might stretch his wings, fly to her, and, having laid her, resume his place. Is it not the most priceless gift of all, to be winged? Look at Diitrephes! His wings were only wicker-work ones, and yet he got himself chosen Phylarch and then Hipparch; from being nobody,"],[909,909,"he has risen to be famous; he's now the finest gilded cock of his tribe."],[910,911,"Pisthetaerus: Halloa! What's this? By Zeus! I never saw anything so funny in all my life."],[912,912,"Euelpides: What makes you laugh?"],[913,914,"Pisthetaerus: Your little wings. D'you know what you look like?"],[915,915,"Like a goose painted by some dauber."],[916,916,"Euelpides: And you look like a close-shaven blackbird."],[917,918,"Pisthetaerus: We ourselves asked for this transformation, and, as Aeschylus has it, These are no borrowed feathers, but truly our own."],[919,919,"Epops: Come now, what must be done?"],[920,920,"Pisthetaerus: First give our city"],[921,922,"a great and famous name, then sacrifice to the gods."],[923,923,"Euelpides: I think so too."],[924,924,"Leader of the Chorus: Let's see. What shall our city be called?"],[925,926,"Pisthetaerus: Will you have a high-sounding Laconian name? Shall we call it Sparta?"],[927,927,"Euelpides: What!"],[928,929,"call my town Sparta? Why, I would not use esparto for my bed, even though I had nothing but bands of rushes."],[930,930,"Pisthetaerus: Well then, what name can you suggest?"],[931,933,"Euelpides: Some name borrowed from the clouds, from these lofty regions in which we dwell —in short, some well-known name."],[934,934,"Pisthetaerus: Do you like Nephelococcygia?"],[935,935,"Leader of the Chorus: Oh! capital!"],[936,936,"truly that's a brilliant thought!"],[937,939,"Euelpides: Is it in Nephelococcygia that all the wealth of Theogenes and most of Aeschines' is?"],[940,941,"Pisthetaerus: No, it's rather the plain of Phlegra, where the gods"],[942,942,"withered the pride of the sons of the Earth with their shafts."],[943,944,"Leader of the Chorus: Oh! what a splendid city! But what god shall be its patron? for whom shall we weave the peplus?"],[945,945,"Euelpides: Why not choose Athena Polias?"],[946,946,"Pisthetaerus: Oh! what a well-ordered town it would be"],[947,948,"to have a female deity armed from head to foot, while Clisthenes was spinning!"],[949,949,"Leader of the Chorus: Who then shall guard the Pelargicon?"],[950,951,"Pisthetaerus: A bird Leader of the Chorus: One of us? What kind of bird? Pisthetaerus: A bird of Persian strain, who is everywhere proclaimed to be the bravest of all,"],[952,952,"a true chick of Ares."],[953,954,"Euelpides: Oh! noble chick!"],[955,957,"Pisthetaerus: Because he is a god well suited to live on the rocks. Come! into the air with you to help the workers who are building the wall; carry up rubble, strip yourself to mix the mortar,"],[958,962,"take up the hod, tumble down the ladder, if you like, post sentinels, keep the fire smouldering beneath the ashes, go round the walls, bell in hand, and go to sleep up there yourself; then despatch two heralds, one to the gods above, the other to mankind on earth"],[963,963,"and come back here."],[964,965,"Euelpides: As for yourself, remain here, and may the plague take you for a troublesome fellow!"],[966,969,"Pisthetaerus: Go, friend, go where I send you, for without you my orders cannot be obeyed. For myself, I want to sacrifice to the new god, and I am going to summon the priest who must preside at the ceremony."],[970,970,"Slaves! slaves! bring forward the basket and the lustral water."],[971,973,"Chorus: I do as you do, and I wish as you wish, and I implore you to address powerful and solemn prayers to the gods, and in addition"],[974,976,"to immolate a sheep as a token of our gratitude. Let us sing the Pythian chant in honor of the god, and let Chaeris accompany our voices."],[977,977,"Pisthetaerus: Enough! but, by Heracles! what is this?"],[978,980,"Great gods! I have seen many prodigious things, but I never saw a muzzled raven. Priest! it's high time! Sacrifice to the new gods."],[981,982,"Priest: I begin, but where is the man with the basket? Pray to the Hestia of the birds, to the kite, who presides over the hearth, and to all the god and goddess-birds who dwell in Olympus . . ."],[983,983,"Pisthetaerus: Oh! Hawk, the sacred guardian of Sunium, oh, god of the storks!"],[984,984,"Priest: . . . to the swan of Delos, to Leto the mother of the quails, and to Artemis, the goldfinch . . ."],[985,985,"Pisthetaerus: It's no longer Artemis Colaenis, but Artemis the goldfinch."],[986,986,"Priest: . . . to Bacchus, the finch and Cybele, the ostrich and mother of the gods and mankind. . ."],[987,987,"Pisthetaerus: Oh! sovereign ostrich Cybele, mother of Cleocritus!"],[988,988,"Priest: . . . to grant health and safety to the Nephelococcygians as well as to the dwellers in Chios . . ."],[989,989,"Pisthetaerus: The dwellers in Chios! Ah! I am delighted they should be thus mentioned on all occasions."],[990,993,"Priest: . . . to the heroes, the birds, to the sons of heroes, to the porphyrion, the pelican, the spoon-bill, the redbreast, the grouse, the peacock, the horned-owl, the teal, the bittern, the heron, the stormy petrel, the fig-pecker, the titmouse . . ."],[994,994,"Pisthetaerus: Stop! stop! you drive me crazy with your endless list. Why, wretch,"],[995,999,"to what sacred feast are you inviting the vultures and the sea-eagles? Don't you see that a single kite could easily carry off the lot at once? Begone, you and your fillets and all; I shall know how to complete the sacrifice by myself."],[1000,1002,"Chorus: It is imperative that I sing another sacred chant for the rite of the lustral water, and that I invoke"],[1003,1005,"the immortals, or at least one of them, provided always that you have some suitable food to offer him; from what I see here, in the shape of gifts, there is naught whatever but horn and hair."],[1006,1006,"Pisthetaerus: Let us address our sacrifices and our prayers to the winged gods."],[1007,1008,"Poet: Oh, Muse! celebrate happy Nephelococcygia in your hymns."],[1009,1009,"Pisthetaerus: What have we here? Where did you come from, tell me? Who are you?"],[1010,1011,"Poet: I am he whose language is sweeter than honey, the zealous slave of the Muses,"],[1012,1012,"as Homer has it."],[1013,1013,"Pisthetaerus: You a slave! and yet you wear your hair long?"],[1014,1016,"Poet: No, but the fact is all we poets are the assiduous slaves of the Muses, according to Homer."],[1017,1018,"Pisthetaerus: In truth your little cloak is quite holy too through zeal! But, poet, what ill wind drove you here?"],[1019,1021,"Poet: I have composed verses in honor of your Nephelococcygia, a host of splendid dithyrambs and parthenia worthy of Simonides himself."],[1022,1022,"Pisthetaerus: And when did you compose them? How long since?"],[1023,1023,"Poet: Oh! 'tis long, aye, very long, that I have sung in honor of this city."],[1024,1025,"Pisthetaerus: But I am only celebrating its foundation with this sacrifice; I have only just named it, as is done with little babies."],[1026,1031,"Poet: Just as the chargers fly with the speed of the wind, so does the voice of the Muses take its flight. Oh! thou noble founder of the town of Aetna thou, whose name recalls the holy sacrifices,"],[1032,1032,"make us such gift as thy generous heart shall suggest."],[1033,1036,"Pisthetaerus: He will drive us silly if we do not get rid of him by some present. Here! you, who have a fur as well as your tunic, take it off and give it to this clever poet. Come,"],[1037,1037,"take this fur; you look to me to be shivering with cold."],[1038,1040,"Poet: My Muse will gladly accept this gift; but engrave these verses of Pindar's on your mind."],[1041,1041,"Pisthetaerus: Oh! what a pest! It's impossible then to get rid of him!"],[1042,1045,"Poet: Straton wanders among the Scythian nomads, but has no linen garment. He is sad at only wearing an animal's pelt and no tunic."],[1046,1046,"Do you get what I mean?"],[1047,1049,"Pisthetaerus: I understand that you want me to offer you a tunic. Hi! you take off yours; we must help the poet. . . . Come, you, take it and get out."],[1050,1051,"Poet: I am going, and these are the verses that I address to this city:"],[1052,1053,"Phoebus of the golden throne, celebrate this shivery, freezing city; I have travelled through fruitful and snow-covered plains. Tralala! Tralala!"],[1054,1054,"Pisthetaerus: What are you chanting us"],[1055,1059,"about frosts? Thanks to the tunic, you no longer fear them. Ah! by Zeus! I could not have believed this cursed fellow could so soon have learnt the way to our city. Come, take the lustral water and circle the altar. Let all keep silence!"],[1060,1060,"Oracle-Monger: Let not the goat be sacrificed."],[1061,1061,"Pisthetaerus: Who are you?"],[1062,1062,"Oracle-Monger: Who am I? An oracle-monger."],[1063,1063,"Pisthetaerus: Get out!"],[1064,1066,"Oracle-Monger: Wretched man, insult not sacred things. For there is an oracle of Bacis, which exactly applies to Nephelococcygia."],[1067,1068,"Pisthetaerus: Why did you not reveal it to me before"],[1069,1069,"I founded my city?"],[1070,1070,"Oracle-Monger: The divine spirit was against it."],[1071,1071,"Pisthetaerus: Well, I suppose there's nothing to do but hear the terms of the oracle."],[1072,1073,"Oracle-Monger: But when the wolves and the white crows shall dwell together between Corinth and Sicyon ..."],[1074,1074,"Pisthetaerus: But how do the Corinthians concern me?"],[1075,1078,"Oracle-Monger: It is the regions of the air that Bacis indicates in this manner. They must first sacrifice a white-fleeced goat to Pandora, and give the prophet who first reveals my words a good cloak and new sandals."],[1079,1079,"Pisthetaerus: Does it say sandals there?"],[1080,1080,"Oracle-Monger: Look at the book."],[1081,1081,"And besides this a goblet of wine and a good share of the entrails of the victim."],[1082,1082,"Pisthetaerus: Of the entrails —does it say that?"],[1083,1086,"Oracle-Monger: Look at the book. If you do as I command, divine youth, you shall be an eagle among the clouds; if not, you shall be neither turtle-dove, nor eagle, nor woodpecker."],[1087,1087,"Pisthetaerus: Does it say all that?"],[1088,1088,"Oracle-Monger: Look at the book."],[1089,1092,"Pisthetaerus: This oracle in no sort of way resembles the one Apollo dictated to me: If an impostor comes without invitation to annoy you during the sacrifice and to demand a share of the victim,"],[1093,1093,"apply a stout stick to his ribs."],[1094,1094,"Oracle-Monger: You are drivelling."],[1095,1097,"Pisthetaerus: Look at the book. And don't spare him, were he an eagle from out of the clouds, were it Lampon himself or the great Diopithes."],[1098,1098,"Oracle-Monger: Does it say that?"],[1099,1099,"Pisthetaerus: Look at the book"],[1100,1100,"and go and hang yourself."],[1101,1101,"Oracle-Monger: Oh! unfortunate wretch that I am."],[1102,1102,"Pisthetaerus: Away with you, and take your prophecies elsewhere."],[1103,1103,"Meton: I have come to you . . ."],[1104,1106,"Pisthetaerus: Yet another pest! What have you come to do? What's your plan? What's the purpose of your journey? Why these splendid buskins?"],[1107,1108,"Meton: I want to survey the plains of the air for you and to parcel them into lots."],[1109,1110,"Pisthetaerus: In the name of the gods, who are you?"],[1111,1112,"Meton: Who am I? Meton, known throughout Greece and at Colonus."],[1113,1114,"Pisthetaerus: What are these things?"],[1115,1115,"Meton: Tools for measuring the air."],[1116,1119,"In truth, the spaces in the air have precisely the form of a furnace. With this bent ruler I draw a line from top to bottom; from one of its points I describe a circle with the compass. Do you understand?"],[1120,1120,"Pisthetaerus: Not in the least."],[1121,1121,"Meton: With the straight ruler I set to work to inscribe"],[1122,1126,"a square within this circle; in its center will be the market-place, into which all the straight streets will lead, converging to this center like a star, which, although only orbicular, sends forth its rays in a straight line from all sides."],[1127,1127,"Pisthetaerus: A regular Thales!"],[1128,1128,"Meton . . ."],[1129,1129,"Meton: What d'you want with me?"],[1130,1131,"Pisthetaerus: I want to give you a proof of my friendship. Use your legs."],[1132,1132,"Meton: Why, what have I to fear?"],[1133,1135,"Pisthetaerus: It's the same here as in Sparta. Strangers are driven away, and blows rain down as thick as hail."],[1136,1136,"Meton: Is there sedition in your city?"],[1137,1137,"Pisthetaerus: No, certainly not."],[1138,1138,"Meton: What's wrong then?"],[1139,1140,"Pisthetaerus: We are agreed to sweep all quacks and impostors far from our borders."],[1141,1141,"Meton: Then I'll be going."],[1142,1143,"Pisthetaerus: I'm afraid it's too late. The thunder growls already."],[1144,1144,"Meton: Oh, woe! oh, woe!"],[1145,1145,"Pisthetaerus: I warned you."],[1146,1146,"Now, be off, and do your surveying somewhere else."],[1147,1147,"Inspector: Where are the Proxeni?"],[1148,1148,"Pisthetaerus: Who is this Sardanapalus?"],[1149,1150,"Inspector: I have been appointed by lot to come to Nephelococcygia as inspector."],[1151,1152,"Pisthetaerus: An inspector! and who sends you here, you rascal?"],[1153,1154,"Inspector: A decree of Teleas."],[1155,1156,"Pisthetaerus: Will you just pocket your salary, do nothing, and get out?"],[1157,1159,"Inspector: Indeed I will; I am urgently needed to be at Athens to attend the Assembly; for I am charged with the interests of Pharnaces."],[1160,1160,"Pisthetaerus: Take it then, and get on your way. This is your salary."],[1161,1161,"Inspector: What does this mean?"],[1162,1162,"Pisthetaerus: This is the assembly where you have to defend Pharnaces."],[1163,1163,"Inspector: You shall testify that they dare to strike me, the inspector."],[1164,1166,"Pisthetaerus: Are you not going to get out with your urns? It's not to be believed; they send us inspectors before we have so much as paid sacrifice to the gods."],[1167,1167,"Dealer in Decrees: If the Nephelococcygian does wrong to the Athenian ..."],[1168,1168,"Pisthetaerus: What trouble now? What book is that?"],[1169,1170,"Dealer in Decrees: I am a dealer in decrees, and I have come here to sell you the new laws."],[1171,1171,"Pisthetaerus: Which?"],[1172,1173,"Dealer in Decrees: The Nephelococcygians shall adopt the same weights, measures and decrees as the Olophyxians."],[1174,1174,"Pisthetaerus: And you shall soon be imitating the Ototyxians."],[1175,1175,"Dealer in Decrees: Ow! what are you doing?"],[1176,1177,"Pisthetaerus: Now will you get out of here with your decrees? For I am going to let you see some severe ones."],[1178,1178,"Inspector: I summon Pisthetaerus for outrage for the month of Munychion."],[1179,1179,"Pisthetaerus: Ha! my friend! are you still here?"],[1180,1181,"Dealer in Decrees: Should anyone drive away the magistrates and not receive them, according to the decree duly posted ..."],[1182,1182,"Pisthetaerus: What! rascal! you are back too?"],[1183,1183,"Inspector: Woe to you! I'll have you condemned to a fine of ten thousand drachmae."],[1184,1184,"Pisthetaerus: And I'll smash your urns."],[1185,1185,"Inspector: Do you recall that evening when you crapped on the column where the decrees are posted?"],[1186,1188,"Pisthetaerus: Here! here! let him be seized. Why, don't you want to stay any longer? But let us get indoors as quick as possible; we will sacrifice the goat inside."],[1189,1190,"First Semi-Chorus: Henceforth it is to me that mortals must address"],[1191,1195,"their sacrifices and their prayers. Nothing escapes my sight nor my might. My glance embraces the universe, I preserve the fruit in the flower by destroying the thousand kinds of voracious insects the soil produces, which attack the trees"],[1196,1200,"and feed on the germ when it has scarcely formed in the calyx; I destroy those who ravage the balmy terrace gardens like a deadly plague;"],[1201,1201,"all these gnawing crawling creatures perish beneath the lash of my wing."],[1202,1204,"Leader of First Semi-Chorus: I hear it proclaimed: A talent for him who shall kill Diagoras of Melos,"],[1205,1209,"and a talent for him who destroys one of the dead tyrants. We likewise wish to make our proclamation: A talent to him among you who shall kill Philocrates, the Struthian; four, if he brings him to us alive. For this Philocrates skewers the finches together and sells them at the rate of an obolus for seven."],[1210,1214,"He tortures the thrushes by blowing them out, so that they may look bigger, sticks their own feathers into the nostrils of blackbirds, and collects pigeons, which he shuts up and forces them, fastened in a net, to decoy others. That is what we wish to proclaim. And if anyone is keeping birds"],[1215,1217,"shut up in his yard, let him hasten to let them loose; those who disobey shall be seized by the birds and we shall put them in chains, so that in their turn they may decoy other men."],[1218,1219,"Second Semi-Chorus: Happy indeed is the race of winged birds who"],[1220,1224,"need no cloak in winter! Neither do I fear the relentless rays of the fiery dog-days;"],[1225,1229,"when the divine grasshopper, intoxicated with the sunlight, as noon is burning the ground, is breaking out into shrill melody; my home is beneath the foliage in the flowery meadows. I winter in deep caverns, where I frolic with the mountain nymphs, while in spring I despoil"],[1230,1230,"the gardens of the Graces and gather the white, virgin berry on the myrtle bushes."],[1231,1233,"Leader of Second Semi-Chorus: I want now to speak to the judges about the prize they are going to award; if they are favourable to us, we will load them with benefits far greater than those Paris received."],[1234,1238,"Firstly, the owls of Laurium, which every judge desires above all things, shall never be wanting to you; you shall see them homing with you, building their nests in your money-bags and laying coins. Besides, you shall be housed like the gods,"],[1239,1243,"for we shall erect gables over your dwellings; if you hold some public post and want to do a little pilfering, we will give you the sharp claws of a hawk. Are you dining in town, we will provide you with stomachs as capacious as a bird's crop. But, if your award is against us, don't fail to have metal covers fashioned for yourselves,"],[1244,1246,"like those they place over statues; else, look out! for the day you wear a white tunic all the birds will soil it with their droppings."],[1247,1248,"Pisthetaerus: Birds! the sacrifice is propitious. But I see"],[1249,1250,"no messenger coming from the wall to tell us what is happening. Ah! here comes one running himself out of breath as though he were in the Olympic stadium."],[1251,1252,"Messenger: Where, where, where is he? Where, where, where is he? Where, where, where is he? Where is Pisthetaerus, our leader?"],[1253,1253,"Pisthetaerus: Here am I."],[1254,1254,"Messenger: The wall is finished."],[1255,1255,"Pisthetaerus: That's good news."],[1256,1260,"Messenger: It's a most beautiful, a most magnificent work of art. The wall is so broad that Proxenides, the Braggartian, and Theogenes could pass each other in their chariots, even if they were drawn by steeds as big as the Trojan horse."],[1261,1261,"Pisthetaerus: That's fine!"],[1262,1263,"Messenger: Its length is one hundred stadia; I measured it myself."],[1264,1265,"Pisthetaerus: A decent length, by Poseidon! And who built such a wall?"],[1266,1267,"Messenger: Birds —birds only; they had neither Egyptian brickmaker, nor stonemason, nor carpenter;"],[1268,1272,"the birds did it all themselves; I could hardly believe my eyes. Thirty thousand cranes came from Libya with a supply of stones, intended for the foundations. The water-rails chiselled them with their beaks. Ten thousand storks were busy making bricks;"],[1273,1274,"plovers and other water fowl carried water into the air."],[1275,1275,"Pisthetaerus: And who carried the mortar?"],[1276,1277,"Messenger: Herons, in hods."],[1278,1278,"Pisthetaerus: But how could they put the mortar into the hods?"],[1279,1279,"Messenger: Oh! it was a truly clever invention;"],[1280,1281,"the geese used their feet like spades; they buried them in the pile of mortar and then emptied them into the hods."],[1282,1282,"Pisthetaerus: Ah! to what use cannot feet be put?"],[1283,1284,"Messenger: You should have seen how eagerly the ducks carried bricks. To complete the tale,"],[1285,1286,"the swallows came flying to the work, their beaks full of mortar and their trowels on their backs, just the way little children are carried."],[1287,1289,"Pisthetaerus: Who would want paid servants after this? But tell me, who did the woodwork?"],[1290,1290,"Messenger: Birds again,"],[1291,1295,"and clever carpenters too, the pelicans, for they squared up the gates with their beaks in such a fashion that one would have thought they were using axes; the noise was just like a dockyard. Now the whole wall is tight everywhere, securely bolted and well guarded;"],[1296,1299,"it is patrolled, bell in hand; the sentinels stand everywhere and beacons burn on the towers. But I must run off to clean myself; the rest is your business."],[1300,1300,"Leader of the Chorus: Well! what do you say to it? Are you not astonished"],[1301,1301,"at the wall being completed so quickly?"],[1302,1305,"Pisthetaerus: By the gods, yes, and with good reason. It's really not to be believed. But here comes another messenger from the wall to bring us some further news! What a fighting look he has!"],[1306,1306,"Second Messenger: Alas! alas! alas! alas! alas! alas!"],[1307,1307,"Pisthetaerus: What's the matter?"],[1308,1311,"Second Messenger: A horrible outrage has occurred; a god sent by Zeus has passed through our gates and has penetrated the realms of the air without the knowledge of the jays, who are on guard in the daytime."],[1312,1313,"Pisthetaerus: It's a terrible and criminal deed. What god was it?"],[1314,1315,"Second Messenger: We don't know that. All we know is, that he has got wings."],[1316,1317,"Pisthetaerus: Why were not patrolmen sent against him at once?"],[1318,1319,"Second Messenger: We have despatched thirty thousand hawks of the legion of Mounted Archers."],[1320,1324,"All the hook-clawed birds are moving against him, the kestrel, the buzzard, the vulture, the great-horned owl; they cleave the air so that it resounds with the flapping of their wings; they are looking everywhere for the god, who cannot be far away; indeed, if I mistake not,"],[1325,1325,"he is coming from yonder side."],[1326,1328,"Pisthetaerus: To arms, all, with slings and bows! This way, all our soldiers; shoot and strike! Some one give me a sling!"],[1329,1329,"Chorus: War, a terrible war is breaking out"],[1330,1331,"between us and the gods! Come, let each one guard Air, the son of Erebus, in which the clouds float."],[1332,1332,"Take care no immortal enters it without your knowledge."],[1333,1335,"Leader of the Chorus: Scan all sides with your glance. Hark! methinks I can hear the rustle of the swift wings of a god from heaven."],[1336,1336,"Pisthetaerus: Hi! you woman! where, where, where are you flying to? Halt, don't stir!"],[1337,1338,"keep motionless! not a beat of your wing! Who are you and from what country? You must say whence you come."],[1339,1339,"Iris: I come from the abode of the Olympian gods."],[1340,1340,"Pisthetaerus: What's your name, ship or head-dress?"],[1341,1341,"Iris: I am swift Iris."],[1342,1342,"Pisthetaerus: Paralus or Salaminia?"],[1343,1343,"Iris: What do you mean?"],[1344,1345,"Pisthetaerus: Let a buzzard rush at her and seize her."],[1346,1347,"Iris: Seize me? But what do all these insults mean?"],[1348,1348,"Pisthetaerus: Woe to you!"],[1349,1349,"Iris: I do not understand it."],[1350,1351,"Pisthetaerus: By which gate did you pass through the wall, wretched woman?"],[1352,1352,"Iris: By which gate? Why, great gods, I don't know."],[1353,1355,"Pisthetaerus: You hear how she holds us in derision. Did you present yourself to the officers in command of the jays? You don't answer. Have you a permit, bearing the seal of the storks?"],[1356,1356,"Iris: Am I dreaming?"],[1357,1357,"Pisthetaerus: Did you get one?"],[1358,1358,"Iris: Are you mad?"],[1359,1359,"Pisthetaerus: No"],[1360,1360,"head-bird gave you a safe-conduct?"],[1361,1361,"Iris: A safe-conduct to me. You poor fool!"],[1362,1363,"Pisthetaerus: Ah! and so you slipped into this city on the sly and into these realms of air-land that don't belong to you."],[1364,1364,"Iris: And what other roads can the gods travel?"],[1365,1368,"Pisthetaerus: By Zeus! I know nothing about that, not I. But they won't pass this way. And you still dare to complain? Why, if you were treated according to your deserts, no Iris would ever have more justly suffered death."],[1369,1369,"Iris: I am immortal."],[1370,1370,"Pisthetaerus: You would have died nevertheless. —"],[1371,1375,"Oh! that would be truly intolerable! What! should the universe obey us and the gods alone continue their insolence and not understand that they must submit to the law of the strongest in their due turn? But tell me, where are you flying to?"],[1376,1379,"Iris: I? The messenger of Zeus to mankind, I am going to tell them to sacrifice sheep and oxen on the altars and to fill their streets with the rich smoke of burning fat."],[1380,1380,"Pisthetaerus: Of which gods are you speaking?"],[1381,1381,"Iris: Of which? Why, of ourselves, the gods of heaven."],[1382,1382,"Pisthetaerus: You, gods?"],[1383,1383,"Iris: Are there others then?"],[1384,1385,"Pisthetaerus: Men now adore the birds as gods, and it's to them, by Zeus, that they must offer sacrifices, and not to Zeus at all!"],[1386,1387,"Iris: Oh! fool! fool! Rouse not"],[1388,1390,"the wrath of the gods, for it is terrible indeed. Armed with the brand of Zeus, Justice would annihilate your race; the lightning would strike you as it did Licymnius and consume both your body and the porticos of your palace."],[1391,1392,"Pisthetaerus: Here! that's enough tall talk. Just you listen and keep quiet! Do you take me for a Lydian or a Phrygian"],[1393,1397,"and think to frighten me with your big words? Know, that if Zeus worries me again, I shall go at the head of my eagles, who are armed with lightning, and reduce his dwelling and that of Amphion to cinders. I shall send more than six hundred porphyrions"],[1398,1402,"clothed in leopards' skins up to heaven against him; and formerly a single Porphyrion gave him enough to do. As for you, his messenger, if you annoy me, I shall begin by getting between your thighs,"],[1403,1404,"and even though you are Iris, you will be surprised at the erection the old man can produce; it's three times as good as the ram on a ship's prow!"],[1405,1405,"Iris: May you perish, you wretch, you and your infamous words!"],[1406,1406,"Pisthetaerus: Won't you get out of here quickly? Come, stretch your wings or look out for squalls!"],[1407,1407,"Iris: If my father does not punish you for your insults ..."],[1408,1409,"Pisthetaerus: Ha! ... but just you be off elsewhere to roast younger folk than us with your lightning."],[1410,1411,"Chorus: We forbid the gods, the sons of Zeus, to pass through our city"],[1412,1413,"and the mortals to send them the smoke of their sacrifices by this road."],[1414,1414,"Pisthetaerus: It's odd that the messenger"],[1415,1415,"we sent to the mortals has never returned."],[1416,1418,"Herald: Oh! blessed Pisthetaerus, very wise, very illustrious, very gracious, thrice happy, very ... Come, prompt me, somebody, do"],[1419,1419,"Pisthetaerus: Get to your story!"],[1420,1421,"Herald: All peoples are filled with admiration for your wisdom, and they award you this golden crown."],[1422,1422,"Pisthetaerus: I accept it. But tell me, why do the people admire me?"],[1423,1425,"Herald: Oh you, who have founded so illustrious a city in the air, you know not in what esteem men hold you and how many there are who burn with desire to dwell in it."],[1426,1430,"Before your city was built, all men had a mania for Sparta; long hair and fasting were held in honor, men went dirty like Socrates and carried staves. Now all is changed."],[1431,1435,"Firstly, as soon as it's dawn, they all spring out of bed together to go and seek their food, the same as you do; then they fly off towards the notices and finally devour the decrees."],[1436,1440,"The bird-madness is so clear that many actually bear the names of birds. There is a halting victualler, who styles himself the partridge; Menippus calls himself the swallow; Opuntius the one-eyed crow;"],[1441,1445,"Philocles the lark; Theogenes the fox-goose; Lycurgus the ibis; Chaerephon the bat; Syracosius the magpie; Midias the quail; indeed he looks like a quail that has been hit hard on the head."],[1446,1450,"Out of love for the birds they repeat all the songs which concern the swallow, the teal, the goose or the pigeon; in each verse you see wings, or at all events a few feathers. This is what is happening down there."],[1451,1453,"Finally, there are more than ten thousand folk who are coming here from earth to ask you for feathers and hooked claws; so, mind you supply yourself with wings for the immigrants."],[1454,1455,"Pisthetaerus: Ah! by Zeus, there's no time for idling. Go as quick as possible and fill every hamper,"],[1456,1458,"every basket you can find with wings. Manes will bring them to me outside the walls, where I will welcome those who present themselves."],[1459,1460,"Chorus: This town will soon be inhabited by a crowd of men."],[1461,1461,"Fortune favours us alone"],[1462,1462,"and thus they have fallen in love with our city."],[1463,1463,"Pisthetaerus: Come, hurry up and bring them along."],[1464,1465,"Chorus: Will not man find here everything that can please him —"],[1466,1468,"wisdom, love, the divine Graces, the sweet face of gentle peace?"],[1469,1470,"Pisthetaerus: Oh! you lazy servant! won't you hurry yourself?"],[1471,1472,"Chorus: Let a basket of wings be brought speedily."],[1473,1473,"Come, beat him as I do, and put some life into him;"],[1474,1474,"he is as lazy as an ass."],[1475,1475,"Pisthetaerus: Aye, Manes is a great craven."],[1476,1480,"Chorus: Begin by putting this heap of wings in order; divide them in three parts according to the birds from whom they came; the singing, the prophetic and the aquatic birds; then you must take care to distribute them to the men according to their character."],[1481,1482,"Pisthetaerus: Oh! by the kestrels! I can keep my hands off you no longer; you are too slow and lazy altogether."],[1483,1485,"Parricide: Oh! might I but become an eagle, who soars in the skies! Oh! might I fly above the azure waves of the barren sea!"],[1486,1487,"Pisthetaerus: Ha! it would seem the news was true; I hear someone coming who talks of wings."],[1488,1490,"Parricide: Nothing is more charming than to fly; I am bird-mad and fly towards you, for I want"],[1491,1491,"to live with you and to obey your laws."],[1492,1492,"Pisthetaerus: Which laws? The birds have many laws."],[1493,1494,"Parricide: All of them; but the one that pleases me most is that among the birds it is considered a fine thing to peck and strangle one's father."],[1495,1495,"Pisthetaerus: Yes, by Zeus! according to us,"],[1496,1496,"he who dares to strike his father, while still a chick, is a brave fellow."],[1497,1498,"Parricide: And therefore I want to dwell here, for I want to strangle my father and inherit his wealth."],[1499,1500,"Pisthetaerus: But we have also an ancient law written in the code of the storks, which runs thus,"],[1501,1503,"When the stork father has reared his young and has taught them to fly, the young must in their turn support the father."],[1504,1505,"Parricide: It's hardly worth while coming all this distance to be compelled to keep my father!"],[1506,1510,"Pisthetaerus: No, no, young friend, since you have come to us with such willingness, I am going to give you these black wings, as though you were an orphan bird; furthermore, some good advice, that I received myself in infancy. Don't strike your father, but take"],[1511,1515,"these wings in one hand and these spurs in the other; imagine you have a cock's crest on your head and go and mount guard and fight; live on your pay and respect your father's life. You're a gallant fellow! Very well, then! Fly to Thrace and fight."],[1516,1517,"Parricide: By Bacchus! You're right; I will follow your counsel."],[1518,1518,"Pisthetaerus: It's acting wisely, by Zeus.."],[1519,1520,"Cinesias: On my light pinions I soar off to Olympus; in its capricious flight my Muse flutters along the thousand paths of poetry in turn ..."],[1521,1521,"Pisthetaerus: This is a fellow will need a whole shipload of wings."],[1522,1522,"Cinesias: ... and being fearless and vigorous, it is seeking fresh outlet."],[1523,1524,"Pisthetaerus: Welcome, Cinesias, you lime-wood man! Why have you come here twisting your game leg in circles?"],[1525,1525,"Cinesias: I want to become a bird, a tuneful nightingale."],[1526,1526,"Pisthetaerus: Enough of that sort of ditty. Tell me what you want."],[1527,1528,"Cinesias: Give me wings and I will fly into the topmost airs to gather fresh songs in the clouds,"],[1529,1529,"in the midst of the vapors and the fleecy snow."],[1530,1530,"Pisthetaerus: Gather songs in the clouds?"],[1531,1533,"Cinesias: 'Tis on them the whole of our latter-day art depends. The most brilliant dithyrambs are those that flap their wings in empty space and are clothed in mist and dense obscurity."],[1534,1534,"To appreciate this, just listen."],[1535,1535,"Pisthetaerus: Oh! no, no, no!"],[1536,1536,"Cinesias: By Hermes! but indeed you shall."],[1537,1537,"Cinesias: I shall travel through thine ethereal empire"],[1538,1540,"like a winged bird, who cleaveth space with his long neck ..."],[1541,1541,"Pisthetaerus: Stop! Way enough!"],[1542,1543,"Cinesias: ... as I soar over the seas, carried by the breath of the winds ..."],[1544,1544,"Pisthetaerus: By Zeus! I'll cut your breath short."],[1545,1545,"Cinesias: ... now rushing along the tracks of Notus, now nearing Boreas"],[1546,1547,"across the infinite wastes of the ether."],[1548,1548,"Ah! old man, that's a pretty and clever idea truly!"],[1549,1549,"Pisthetaerus: What! are you not delighted to be cleaving the air?"],[1550,1551,"Cinesias: To treat a dithyrambic poet, for whom the tribes dispute with each other, in this style!"],[1552,1554,"Pisthetaerus: Will you stay with us and form a chorus of winged birds as slender as Leotrophides for the Cecropid tribe?"],[1555,1557,"Cinesias: You are making game of me, that's clear; but know that I shall never leave you in peace if I do not have wings wherewith to traverse the air."],[1558,1559,"Informer: What are these birds with downy feathers, who look so pitiable to me? Tell me, oh swallow with the long dappled wings."],[1560,1561,"Pisthetaerus: Oh! it's a regular invasion that threatens us. Here comes another one, humming along."],[1562,1562,"Informer: Swallow with the long dappled wings, once more I summon you."],[1563,1564,"Pisthetaerus: It's his cloak I believe he's addressing; it stands in great need of the swallows' return."],[1565,1565,"Informer: Where is he who gives out wings to all comers?"],[1566,1566,"Pisthetaerus: Here I am, but you must tell me for what purpose you want them."],[1567,1567,"Informer: Ask no questions. I want wings, and wings I must have."],[1568,1568,"Pisthetaerus: Do you want to fly straight to Pellene?"],[1569,1570,"Informer: I? Why, I am an accuser of the islands, an informer ..."],[1571,1571,"Pisthetaerus: A fine trade, truly!"],[1572,1572,"Informer: ... a hatcher of lawsuits. Hence I have great need of wings"],[1573,1573,"to prowl round the cities and drag them before justice."],[1574,1574,"Pisthetaerus: Would you do this better if you had wings?"],[1575,1577,"Informer: No, but I should no longer fear the pirates; I should return with the cranes, loaded with a supply of lawsuits by way of ballast."],[1578,1579,"Pisthetaerus: So it seems, despite all your youthful vigor, you make it your trade to denounce strangers?"],[1580,1580,"Informer: Well, and why not? I don't know how to dig."],[1581,1582,"Pisthetaerus: But, by Zeus! there are"],[1583,1583,"honest ways of gaining a living at your age without all this infamous trickery."],[1584,1584,"Informer: My friend, I am asking you for wings, not for words."],[1585,1585,"Pisthetaerus: It's just my words that gives you wings."],[1586,1587,"Informer: And how can you give a man wings with your words?"],[1588,1589,"Pisthetaerus: They all start this way."],[1590,1590,"Informer: How?"],[1591,1591,"Pisthetaerus: Have you not often heard"],[1592,1596,"the father say to young men in the barbers' shops, It's astonishing how Diitrephes' advice has made my son fly to horse-riding. —Mine, says another, has"],[1597,1597,"flown towards tragic poetry on the wings of his imagination."],[1598,1598,"Informer: So that words give wings?"],[1599,1602,"Pisthetaerus: Undoubtedly; words give wings to the mind and make a man soar to heaven. Thus I hope that my wise words will give you wings"],[1603,1603,"to fly to some less degrading trade."],[1604,1604,"Informer: But I do not want to."],[1605,1605,"Pisthetaerus: What do you reckon on doing then?"],[1606,1609,"Informer: I won't belie my breeding; from generation to generation we have lived by informing. Quick, therefore, give me quickly some light, swift hawk or kestrel wings,"],[1610,1611,"so that I may summon the islanders, sustain the accusation here, and haste back there again on flying pinions."],[1612,1614,"Pisthetaerus: I see. In this way the stranger will be condemned even before he appears."],[1615,1615,"Informer: That's just it."],[1616,1616,"Pisthetaerus: And while he is on his way here by sea, you will be flying to the islands"],[1617,1617,"to despoil him of his property."],[1618,1619,"Informer: You've hit it, precisely; I must whirl hither and thither like a perfect humming-top."],[1620,1622,"Pisthetaerus: I catch the idea. Wait, I've got some fine Corcyraean wings. How do you like them?"],[1623,1623,"Informer: Oh! woe is me! Why, it's a whip!"],[1624,1624,"Pisthetaerus: No, no; these are the wings,"],[1625,1625,"I tell you, that make the top spin."],[1626,1629,"Informer: Oh! oh! oh!"],[1630,1630,"Pisthetaerus: Take your flight, clear off, you miserable cur, or you will soon see what comes of quibbling and lying. Come, let us gather up our wings and withdraw."],[1631,1635,"Chorus: In my ethereal flights I have seen many things new and strange and wondrous beyond belief."],[1636,1640,"There is a tree called Cleonymus belonging to an unknown species; it has no heart, is good for nothing and is as tall as it is cowardly. In springtime it shoots forth calumnies instead of buds and"],[1641,1642,"in autumn it strews the ground with bucklers in place of leaves."],[1643,1645,"Chorus: Far away in the regions of darkness, where no ray of light ever enters, there is a country,"],[1646,1650,"where men sit at the table of the heroes and dwell with them always —except in the evening."],[1651,1654,"Should any mortal meet the hero Orestes at night, he would soon be stripped and covered with blows from head to foot."],[1655,1655,"Prometheus: Ah! by the gods! if only Zeus does not see me!"],[1656,1656,"Where is Pisthetaerus?"],[1657,1658,"Pisthetaerus: Ha! what is this? A masked man!"],[1659,1660,"Prometheus: Can you see any god behind me?"],[1661,1662,"Pisthetaerus: No, none. But who are you, pray?"],[1663,1663,"Prometheus: What's the time, please?"],[1664,1664,"Pisthetaerus: The time? Why, it's past noon."],[1665,1665,"Who are you?"],[1666,1666,"Prometheus: Is it the fall of day? Is it no later than that?"],[1667,1667,"Pisthetaerus: This is getting dull!"],[1668,1669,"Prometheus: What is Zeus doing? Is he dispersing the clouds or gathering them?"],[1670,1670,"Pisthetaerus: Watch out for yourself!"],[1671,1671,"Prometheus: Come, I will raise my mask."],[1672,1672,"Pisthetaerus: Ah! my dear Prometheus!"],[1673,1673,"Prometheus: Sh! Sh! speak lower!"],[1674,1674,"Pisthetaerus: Why, what's the matter, Prometheus?"],[1675,1679,"Prometheus: Sh! sh! Don't call me by my name; you will be my ruin, if Zeus should see me here. But, if you want me to tell you how things are going in heaven, take this umbrella and shield me, so that the gods don't see me."],[1680,1682,"Pisthetaerus: I can recognize Prometheus in this cunning trick. Come, quick then, and fear nothing; speak on."],[1683,1683,"Prometheus: Then listen."],[1684,1684,"Pisthetaerus: I am listening, proceed!"],[1685,1685,"Prometheus: Zeus is done for."],[1686,1686,"Pisthetaerus: Ah! and since when, pray?"],[1687,1691,"Prometheus: Since you founded this city in the air. There is not a man who now sacrifices to the gods; the smoke of the victims no longer reaches us. Not the smallest offering comes! We fast as though it were the festival of Demeter."],[1692,1696,"The barbarian gods, who are dying of hunger, are bawling like Illyrians and threaten to make an armed descent upon Zeus, if he does not open markets where joints of the victims are sold."],[1697,1698,"Pisthetaerus: What! there are other gods besides you, barbarian gods who dwell above Olympus?"],[1699,1700,"Prometheus: If there were no barbarian gods, who would be the patron of Execestides?"],[1701,1702,"Pisthetaerus: And what is the name of these gods?"],[1703,1703,"Prometheus: Their name? Why, the Triballi."],[1704,1704,"Pisthetaerus: Ah, indeed!"],[1705,1705,"'tis from that no doubt that we derive the word ‘tribulation.'"],[1706,1709,"Prometheus: Most likely. But one thing I can tell you for certain, namely, that Zeus and the celestial Triballi are going to send deputies here to sue for peace. Now don't you treat with them, unless"],[1710,1711,"Zeus restores the scepter to the birds and gives you Basileia in marriage."],[1712,1712,"Pisthetaerus: Who is this Basileia?"],[1713,1715,"Prometheus: A very fine young damsel, who makes the lightning for Zeus; all things come from her,"],[1716,1717,"wisdom, good laws, virtue, the fleet, calumnies, the public paymaster and the triobolus."],[1718,1718,"Pisthetaerus: Ah! then she is a sort of general manageress to the god."],[1719,1721,"Prometheus: Yes, precisely. If he gives you her for your wife, yours will be the almighty power. That is what I have come to tell you;"],[1722,1722,"for you know my constant and habitual goodwill towards men."],[1723,1723,"Pisthetaerus: Oh, yes! it's thanks to you that we roast our meat."],[1724,1724,"Prometheus: I hate the gods, as you know."],[1725,1725,"Pisthetaerus: Aye, by Zeus, you have always detested them."],[1726,1726,"Prometheus: Towards them I am a veritable Timon; but I must return in all haste,"],[1727,1728,"so give me the umbrella; if Zeus should see me from up there, he would think I was escorting one of the Canephori."],[1729,1729,"Pisthetaerus: Wait, take this stool as well."],[1730,1731,"Chorus: Near by the land of the Sciapodes there is a marsh, from the borders whereof the unwashed"],[1732,1736,"Socrates evokes the souls of men. Pisander came one day to see his soul, which he had left there when still alive. He offered"],[1737,1741,"a little victim, a camel, slit his throat and, following the example of Odysseus, stepped one pace backwards. Then that bat of a Chaerephon came up from hell to drink the camel's blood."],[1742,1746,"Poseidon: This is the city of Nephelococcygia, to which we come as ambassadors. Hi! what are you up to? you are throwing your cloak over the left shoulder. Come, fling it quick over the right! And why, pray, does it draggle in this fashion? Have you ulcers to hide like Lespodias?"],[1747,1748,"Oh! democracy! whither, oh! whither are you leading us? Is it possible that the gods have chosen such an envoy?"],[1749,1749,"You are undisturbed?"],[1750,1751,"Ugh! you cursed savage! you are by far the most barbarous of all the gods. —"],[1752,1752,"Tell me, Heracles, what are we going to do?"],[1753,1753,"Heracles: I have already told you"],[1754,1755,"that I want to strangle the fellow who dared to wall us out."],[1756,1757,"Poseidon: But, my friend, we are envoys of peace."],[1758,1758,"Heracles: All the more reason why I wish to strangle him."],[1759,1759,"Pisthetaerus: Hand me the cheese-grater; bring me the silphium for sauce;"],[1760,1760,"pass me the cheese and watch the coals."],[1761,1762,"Heracles: Mortal! we who greet you are three gods."],[1763,1763,"Pisthetaerus: Wait a bit till I have prepared my silphium pickle."],[1764,1764,"Heracles: What are these meats?"],[1765,1766,"Pisthetaerus: These are birds that have been punished with death"],[1767,1767,"for attacking the people's friends."],[1768,1769,"Heracles: And you are going to season them before answering us?"],[1770,1771,"Pisthetaerus: Ah! Heracles! welcome, welcome! What's the matter?"],[1772,1773,"Poseidon: The gods have sent us here as ambassadors to treat for peace."],[1774,1774,"Pisthetaerus: There's no more oil in the flask."],[1775,1775,"Heracles: And yet the birds must be thoroughly basted with it."],[1776,1779,"Poseidon: We have no interest to serve in fighting you; as for you, be friends and we promise that you shall always have rain-water in your pools and the warmest of warm weather."],[1780,1780,"So far as these points go we are plenipotentiaries."],[1781,1784,"Pisthetaerus: We have never been the aggressors, and even now we are as well disposed for peace as yourselves, provided you agree to one equitable condition, namely,"],[1785,1787,"that Zeus yield his scepter to the birds. If only this is agreed to, I invite the ambassadors to dinner."],[1788,1788,"Heracles: That's good enough for me. I vote for peace."],[1789,1789,"Poseidon: You wretch! you are nothing but a fool and a glutton."],[1790,1790,"Do you want to dethrone your own father?"],[1791,1794,"Pisthetaerus: What an error. Why, the gods will be much more powerful if the birds govern the earth. At present the mortals are hidden beneath the clouds, escape your observation, and commit perjury in your name;"],[1795,1798,"but if you had the birds for your allies, and a man, after having sworn by the crow and Zeus, should fail to keep his oath, the crow would dive down upon him unawares and pluck out his eye."],[1799,1799,"Poseidon: Well thought of, by Poseidon!"],[1800,1800,"Heracles: My notion too."],[1801,1801,"Pisthetaerus: And you, what's your opinion?"],[1802,1802,"Triballus: Nabasatreu."],[1803,1806,"Pisthetaerus: D'you see? he also approves. But listen, here is another thing in which we can serve you. If a man vows to offer a sacrifice to some god, and then procrastinates,"],[1807,1808,"pretending that the gods can wait, and thus does not keep his word, we shall punish his stinginess."],[1809,1809,"Poseidon: Ah! and how?"],[1810,1812,"Pisthetaerus: While he is counting his money or is in the bath, a kite will relieve him, before he knows it, either in coin or in clothes,"],[1813,1813,"of the value of a couple of sheep, and carry it to the god."],[1814,1815,"Heracles: I vote for restoring them the scepter."],[1816,1816,"Poseidon: Ask Triballus."],[1817,1817,"Heracles: Hi! Triballus, do you want a thrashing?"],[1818,1819,"Triballus: Sure, bashum head withum stick."],[1820,1820,"Heracles: He says, Right willingly."],[1821,1821,"Poseidon: If that be the opinion of both of you, why, I consent too."],[1822,1822,"Heracles: Very well! we accord you the scepter."],[1823,1825,"Pisthetaerus: Ah! I was nearly forgetting another condition. I will leave Here to Zeus, but only if the young Basileia"],[1826,1826,"is given me in marriage."],[1827,1828,"Poseidon: Then you don't want peace. Let us withdraw."],[1829,1830,"Pisthetaerus: It matters mighty little to me. Cook, look to the gravy."],[1831,1832,"Heracles: What an odd fellow this Poseidon is! Where are you off to? Are we going to war about a woman?"],[1833,1833,"Poseidon: What else is there to do?"],[1834,1834,"Heracles: What else? Why, conclude peace."],[1835,1838,"Poseidon: Oh! you blockhead! do you always want to be fooled? Why, you are seeking your own downfall. If Zeus were to die, after having yielded them the sovereignty, you would be ruined, for you are the heir of"],[1839,1839,"all the wealth he will leave behind."],[1840,1843,"Pisthetaerus: Oh! by the gods! how he is cajoling you. Step aside, that I may have a word with you. Your uncle is getting the better of you, my poor friend."],[1844,1844,"The law will not allow you an obolus of the paternal property, for you are a bastard and not a legitimate child."],[1845,1845,"Heracles: I a bastard! What's that you tell me?"],[1846,1849,"Pisthetaerus: Why, certainly; are you not born of a stranger woman? Besides, is not Athena recognized as Zeus' sole heiress? And no daughter would be that, if she had a legitimate brother."],[1850,1851,"Heracles: But what if my father wished to give me his property on his death-bed, even though I be a bastard?"],[1852,1855,"Pisthetaerus: The law forbids it, and this same Poseidon would be the first to lay claim to his wealth, in virtue of being his legitimate brother. Listen;"],[1856,1857,"thus runs Solon's law: A bastard shall not inherit, if there are"],[1858,1859,"legitimate children; and if there are no legitimate children, the property shall pass to the nearest kin."],[1860,1861,"Heracles: And I get nothing whatever of the paternal property?"],[1862,1863,"Pisthetaerus: Absolutely nothing. But tell me, has your father had you entered on the registers of his phratry?"],[1864,1864,"Heracles: No, and I have long been surprised at the omission."],[1865,1867,"Pisthetaerus: Why do you shake your fist at heaven? Do you want to fight? Why, be on my side, I will make you a king and will feed you on bird's milk and honey."],[1868,1868,"Heracles: Your further condition seems fair to me."],[1869,1870,"I cede you the young damsel."],[1871,1871,"Poseidon: But I, I vote against this opinion."],[1872,1872,"Pisthetaerus: Then it all depends on the Triballus. What do you say?"],[1873,1874,"Triballus: Givum bird pretty gel bigum queen."],[1875,1875,"Heracles: He says give her."],[1876,1877,"Poseidon: Why no, he does not say anything of the sort, or else, like the swallows he does not know how to walk."],[1878,1878,"Pisthetaerus: Exactly so. Does he not say she must be given to the swallows?"],[1879,1880,"Poseidon: All right, you two arrange the matter; make peace, since you wish it so; I'll hold my tongue."],[1881,1883,"Heracles: We are of a mind to grant you all that you ask. But come up there with us to receive Basileia and the celestial bounty."],[1884,1885,"Pisthetaerus: Here are birds already dressed, and very suitable for a nuptial feast."],[1886,1887,"Heracles: You go and, if you like, I will stay here to roast them."],[1888,1889,"Pisthetaerus: You to roast them? you are too much the glutton; come along with us."],[1890,1890,"Heracles: Ah! how well I would have treated myself!"],[1891,1891,"Pisthetaerus: Let some one bring me a beautiful and magnificent tunic for the wedding."],[1892,1892,"Chorus: At Phanae, near the"],[1893,1897,"Clepsydra, there dwells a people who have neither faith nor law, the Englottogastors, who reap, sow, pluck the vines and the figs with their tongues;"],[1898,1902,"they belong to a barbaric race, and among them the Philippi and the Gorgiases are to be found; 'tis these Englottogastorian Philippi who introduced the custom all over Attica"],[1903,1903,"of cutting out the tongue separately at sacrifices."],[1904,1907,"Messenger: Oh, you, whose unbounded happiness I cannot express in words, thrice happy race of airy birds, receive your king in your fortunate dwellings. More brilliant than the brightest"],[1908,1912,"star that illumes the earth, he is approaching his glittering golden palace; the sun itself does not shine with more dazzling glory. He is entering with his bride at his side, whose beauty no human tongue can express; in his hand he brandishes the lightning, the winged shaft of Zeus;"],[1913,1917,"perfumes of unspeakable sweetness pervade the ethereal realms. 'Tis a glorious spectacle to see the clouds of incense wafting in light whirlwinds before the breath of the zephyr! But here he is himself. Divine Muse! let thy sacred lips begin with songs of happy omen."],[1918,1921,"Chorus: Fall back! to the right! to the left! advance! Fly around this happy mortal, whom Fortune loads with her blessings. Oh! oh! what grace! what beauty!"],[1922,1922,"Oh, marriage so auspicious for our city!"],[1923,1926,"Chorus: All honor to this man! 'tis through him that the birds are called to such glorious destinies. Let your nuptial hymns, your nuptial songs, greet"],[1927,1927,"him and his Basileia!"],[1928,1931,"Chorus: 'Twas that the Fates formerly united Olympian Hera to the King who governs the gods from the summit of his inaccessible throne"],[1932,1934,"in the midst of such festivities. Oh! Hymen! oh! Hymenaeus!"],[1935,1937,"Chorus: Rosy Eros with the golden wings held the reins and guided the chariot; 'twas he, who presided over"],[1938,1941,"the union of Zeus and the fortunate Hera. Oh! Hymen! oh! Hymenaeus!"],[1942,1943,"Pisthetaerus: I am delighted with your songs, I applaud your verses. Now celebrate"],[1944,1946,"the thunder that shakes the earth, the flaming lightning of Zeus and the terrible flashing thunderbolt."],[1947,1948,"Chorus: Oh, thou golden flash of the lightning! oh, ye divine shafts of flame, that Zeus has hitherto shot forth!"],[1949,1954,"Oh, ye rolling thunders, that bring down the rain! 'Tis by the order of our king that ye shall now stagger the earth! Oh, Hymen! 'tis through thee that he commands the universe and that he makes Basileia, whom he has robbed from Zeus, take her seat at his side. Oh! Hymen! oh! Hymenaeus!"],[1955,1959,"Pisthetaerus: Let all the winged tribes of our fellow-citizens follow the bridal couple to the palace of Zeus and to the nuptial couch! Stretch forth your"],[1960,1962,"hands, my dear wife! Take hold of me by my wings and let us dance; I am going to lift you up and carry you through the air."],[1963,1964,"Chorus: Alalalai ie Paian! Tenella kallinikos!"],[1965,1965,"Loftiest art thou of 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--- a/text/bravery-of-women/1.json
+++ b/text/bravery-of-women/1.json
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the virtues of women, Clea, I do not hold the same opinion as Thucydides. For he declares that the best woman is she about whom there is the least talk among persons outside regarding either censure or commendation, feeling that the name of the good woman, like her person, ought to be shut up indoors and never go out. But to my mind Gorgias appears to display better taste in advising that not the form but the fame of a woman should be known to many. Best of all seems the Roman custom, which publicly renders to women, as to men, a fitting commemoration after the end of their life. So when Leontis, that most excellent woman, died, I forthwith had then a long conversation with you, which was not without some share of consolation drawn from philosophy, and now, as you desired, I have also written out for you the remainder of what I would have said on the topic that man’s virtues and woman’s virtues are one and the same. This includes a good deal of historical exposition, and it is not composed to give pleasure in its perusal. Yet, if in a convincing argument delectation is to be found also by reason of the very nature of the illustration, then the discussion is not devoid of an agreeableness which helps in the exposition, nor does it hesitate To join The Graces with the Muses, A consorting most fair, as Euripides says, and to pin its faith mostly to the love of beauty inherent to the soul. If, conceivably, we asserted that painting on the part of men and women is the same, and exhibited paintings, done by women, of the sort that Apelles, or Zeuxis, or Nicomachus has left to us, would anybody reprehend us on the ground that we were aiming at giving gratification and allurement rather than at persuasion ? I do not think so. Or again, if we should declare that the poetic or the prophetic art is not one art when practised by men and another when practised by women, but the same, and if we should put the poems of Sappho side by side with those of Anacreon, or the oracles of the Sibyl with those of Bacis, will anybody have the power justly to impugn the demonstration because these lead on the hearer, joyous and delighted, to have belief in it ? No, you could not say that either ? And actually it is not possible to learn better the similarity and the difference between the virtues of men and of women from any other source than by putting lives beside lives and actions beside actions, like great works of art, and considering whether the magnificence of Semiramis has the same character and pattern as that of Sesostris, or the intelligence of Tanaquil the same as that of Servius the king, or the high spirit of Porcia the sanie as that of Brutus, or that of Pelopidas the same as Timocleia’s, when compared with due regard to the most important points of identity and influence. For the fact is that the virtues acquire certain other diversities, their own colouring as it were, due to varying natures, and they take on the likeness of the customs on which they are founded, and of the temperament of persons and their nurture and mode of living. For example, Achilles was brave in one way and Ajax in another; and the wisdom of Odysseus was not like that of Nestor, nor was Cato a just man in exactly the same way as Agesilaus, nor Eirene fond of her husband in the manner of Alcestis, nor Cornelia high-minded in the manner of Olympias. But, with all this, let us not postulate many different kinds of bravery, wisdom, and justice - if only the individual dissimilarities exclude no one of these from receiving its appropriate rating. Those incidents which are so often recited, and those of which I assume that you, having kept company with books, have assuredly record and knowledge, I will pass over for the present; but with this exception: if any tales worthy of perusal have escaped the attention of those who, before our time, have recorded the commonly published stories. Since, however, many deeds worthy of mention have been done by women both in association with other women and by themselves alone, it may not be a bad idea to set down first a brief account of those commonly known."],[1,1,"Most of those that escaped from Troy at the time of its capture had to weather a storm, and, because of their inexperience in navigation and ignorance of the sea, were driven upon the shores of Italy, and, in the neighbourhood of the river Tiber, they barely escaped by running in, under compulsion, where there were anchorages and havens. While the men were wandering about the country, in search of information, it suddenly occurred to the women to reflect that for a happy and successful people any sort of a settled habitation on land is better than all wandering and voyaging, and that the Trojans must create a fatherland, since they were not able to recover that which they had lost. Thereupon, becoming of one mind, they burned the ships, one woman, Roma, taking the lead. Having accomplished this, they went to meet the men who were hurrying to the sea to save the ships, and, fearful of their anger, some embraced their husbands and some their relatives, and kissed them coaxingly, and mollified them by this manner of blandishment. This is the origin of the custom, which still persists among the Roman women, of greeting their kinsfolk with a kiss. The Trojans, apparently realizing the inevitable necessity, and after having also some experience with the native inhabitants, who received them kindly and humanely, came to be content with what had been done by the women, and took up their abode there with the Latins."],[2,2,"The deed of the women of Phocis has not found any writer of high repute to describe it, yet it is not inferior in point of bravery to anything ever done by women, as is attested by imposing sacred rites which the Phocians perform even to this day in the neighbourhood of Hyampolis, and by ancient decrees. Of these events a detailed account of the achievements is given in the Life of Daïphantus, and the women’s part was as follows. The Thessalians were engaged in a war without quarter against the Phocians. For the Phocians had slain on one day all the Thessalian governors and despots in their cities. Whereupon the Thessalians massacred two hundred and fifty Phocian hostages; then with all their forces they made an invasion through Locris, having previously passed a resolution to spare no grown man, and to make slaves of the children and women. Accordingly Daïphantus, Bathyllius’s son, one of the three governors of Phocis, persuaded the men to meet the Thessalians in battle, and to bring together into some one place the women with their children from all Phocis, and to heap about them a mass of faggots, and to post guards, giving them instructions that, if they learned the men were being vanquished, they should with all haste set fire to the mass and reduce the living bodies to ashes. Nearly all voted approval of the plan, but one man arose in the council and said it was only right that the women approve this also; otherwise they must reject it, and use no compulsion. When report of this speech reached the women, they held a meeting by themselves and passed the same vote, and they exalted Daïphantus for having conceived the best plan for Phocis. It is said that the children also held an assembly on their own account and passed their vote too. After this had been done, the Phocians engaged the enemy near Cleonae of Hyampolis, and gained the victory. To this vote of the Phocians the Greeks gave the name ofDesperation ; and the greatest festival of all. the Elaphebolia in honour of Artemis, they celebrate in Hyamoolis even to this day in commemoration of that victory."],[3,3,"The reason which led the Chians to appropriate Leuconia as a settlement was as follows: One of the men who appear to have been prominent in Chios was getting married, and, as the bride was being conducted to his home in a chariot, the king, Hippoclus, a close friend of the bridegroom, being there with the rest amid the drinking and merry-making, jumped up into the chariot, not with intent to do anything insulting, but merely following the common custom and indulging in facetiousness. Whereupon the friends of the bridegroom killed him. Signs of divine anger were soon disclosed to the Chians, and the god of the oracle bade them slay the slayers of Hippoclus, but they said that they all had slain Hippoclus. So the god bade them all leave the city, if they were all involved in the crime. And thus the guilty, both those who had taken a hand in the murder and those who had in any way assented to it, being not few in number nor without strength, the Chians sent away to settle in Leuconia, which they had earlier wrested from the Coroneans and taken possession of with the co-operation of the Erythraeans. Later, however, they became involved in war with the Erythraeans, the most powerful of the lonians; and when these marched against Leuconia, they were not able to hold out, and agreed to evacuate the town under truce, each man to have one cloak and one inner garment and nothing else. The women, however, called them cowards if they purposed to lay down their arms and go forth naked through the midst of the enemy. But when the men said that they had given their oath, the women bade them not to leave their arms behind, but to say, by way of answer to the enemy, that the spear serves as a cloak, and the shield as a shirt, to a man of spirit. The Chians took this advice, and when they used bold words towards the Erythraeans and displayed their weapons, the Erythraeans were frightened at their boldness, and no one approached them nor hindered them, but all were well pleased at their departure. So the Chians, having been taught courage by their women, were saved in this way. A deed which does not in the least fall short of this one in bravery was performed by the women of Chios many years later at the time when Philip, son of Demetrius, was besieging their city, and had made a barbarous and insolent proclamation bidding the slaves to desert to him, their reward to be freedom and marriage with their owners, meaning thereby that he was intending to unite them with the wives of their masters. But the women, suddenly possessed of fierce and savage spirit, in company with their slaves, who were themselves equally indignant and supported the women by their presence, hastened to mount the walls, both bringing stones and missiles, and exhorting and importuning the fighting men until, finally, by their vigorous defence and the wounds inflicted on the enemy by their missiles, they repulsed Philip. And not a single slave deserted to him."],[4,4,"Of all the deeds performed by women for the community none is more famous than the struggle against Cleomenes for Argos, which the women carried out at the instigation of Telesilla the poetess. She, as they say, was the daughter of a famous house but sickly in body, and so she sent to the god to ask about health; and when an oracle was given her to cultivate the Muses, she followed the god’s advice, and by devoting herself to poetry and music she was quickly relieved of her trouble, and was greatly admired by the women for her poetic art. But when Cleomenes king of the Spartans, having slain many Argives (but not by any means seven thousand, seven hundred and seventy-seven, as some fabulous narratives have it) proceeded against the city, an impulsive daring, divinely inspired, came to the younger women to try, for their country’s sake, to hold off the enemy. Under the lead of Telesilla they took up arms, and, taking their stand by the battlements, manned the walls all round, so that the enemy were amazed. The result was that Cleomenes they repulsed with great loss, and the other king, Demaratus, who managed to get inside, as Socrates says, and gained possession of the Pamphyliacum, they drove out. In this way the city was saved. The women who fell in the battle they buried close by the Argive Road, and to the survivors they granted the privilege of erecting a statute of Ares as a memorial of their surpassing valour. Some say that the battle took place on the seventh day of the month which is now known as the Fourth Month, but anciently was called Hermaeus among the Argives; others say that it was on the first day of that month, on the anniversary of which they celebrate even to this day the Festival of Impudence, at which they clothe the women in men’s shirts and cloaks, and the men in women’s robes and veils. To repair the scarcity of men they did not unite the women with slaves, as Herodotus records, but with the best of their neighbouring subjects, whom they made Argive citizens. It was reputed that the women showed disrespect and an intentional indifference to those husbands in their married relations from a feeling that they were underlings. Wherefore the Argives enacted a law, the one which says that married women having a beard must occupy the same bed with their husbands!"],[5,5,"At the time when Cyrus induced the Persians to revolt from king Astyages and the Medes he was defeated in battle. As the Persians were fleeing to the city, with the enemy not far from forcing their way in along with the Persians, the women ran out to meet them before the city, and, lifting up their garments, said, Whither are you rushing so fast, you biggest cowards in the whole world ? Surely you cannot, in your flight, slink in here whence you came forth. The Persians, mortified at the sight and the words, chiding themselves for cowards, rallied and, engaging the enemy afresh, put them to rout. As a result of this it became an established custom that, whenever the king rode into the city, each woman should receive a gold coin; the author of the law was Cyrus. But Ochus, they say, being a mean man and the most avaricious of the kings, would always make a detour round the city and not pass within, but would deprive the women of their largess. Alexander, however, entered the city twice, and gave all the women who were with child a double amount."],[6,6,"Before the Celts crossed over the Alps and settled in that part of Italy which is now their home, a dire and persistent factional discord broke out among them which went on and on to the point of civil war. The women, however, put themselves between the armed forces, and, taking up the controversies, arbitrated and decided them with such irreproachable fairness that a wondrous friendship of all towards all was brought about between both States and families. As the result of this they continued to consult with the women in regard to war and peace, and to decide through them any disputed matters in their relations with their allies. At all events, in their treaty with Hannibal they wrote the provision that, if the Celts complained against the Carthaginians, the governors and generals of the Carthaginians in Spain should be the judges; and if the Carthaginians complained against the Celts, the judges should be the Celtic women."],[7,8,"The Melians, being in need of wide acres, put in charge of the colony to be sent forth Nymphaeus, a young man and unusually handsome. The god bade them sail, and wherever they should lose their transports to settle in that place. It came about, as they put in at Caria and went ashore, that their ships were destroyed by a storm. The Carian inhabitants of Cryassus, whether pitying their sorry plight or fearing their boldness, bade them live near themselves, and gave them a portion of their land. Later, seeing their great expansion in a short time, they plotted to make away with them, after preparing a sumptuous banquet for the purpose. It happened that a Carian maiden was in love with Nymphaeus, but nobody else was aware of this. Her name was Caphene. As the plan was being put into operation, she could not suffer Nymphaeus to be put to death, and so she disclosed to him the intention of her fellow-citizens. So, when the Cryassians came to invite them, Nymphaeus said that it was not the custom for the Greeks to go to dinner without women. When the Carians heard this, they told them to bring the women too. On this understanding Nymphaeus informed the Melians of what had been done, and told the men to go to the place unarmed in conventional attire, but that each of the women should carry a sword in the fold of her garment and sit beside her husband or male relative. When, about the middle of the meal, the predetermined signal was given to the Carians, and the Greeks realized that the time had come, all the women at the same instant threw open the fold of their garments and the men, seizing the swords, attacked the barbarians and slew them all together. Then, taking possession of the land and razing that city, they built another, to which they gave the name of New Cryassus. Caphene married Nymphaeus and received the honour and gratitude merited by her valuable services. It is right and proper to admire both the silence and the courage of the women, and that not a single one of them among so many was led by timidity to turn coward even involuntarily. When the Etruscans had gained possession of Lemnos and Imbros, they carried away forcibly from Brauron Athenian women, and children were born to them. These the Athenians expelled from the islands on the ground that they were in part barbarian, and they put in at Taenarum and made themselves useful to the Spartans in the war with the Helots. For this they received citizenship and the right of intermarriage, but were not deemed worthy to hold office or to be members of the Senate, and this gave colour to the idea that some radical design underlay their coming together, and that they purposed to disturb the established institutions. Accordingly the Spartans took them into custody and, shutting them up in prison, placed a strong guard over them, seeking to convict them by clear and certain proofs. The wives of the prisoners, coming to the prison, by dint of many prayers and intreaties, were permitted by the guards to pass within just to greet and to speak to their husbands. When they had gone inside they bade their husbands to change their clothing quickly, leaving their own for their wives, and then, putting on their wives’ garments, to depart with their faces covered. This done, the women waited there, prepared to face all terrors, but the guards were deceived and allowed the men to pass, supposing, of course, that they were women. Following this, they seized the strongholds on Mount Taÿgetus, incited the body of Helots to revolt, and gladly received them as an addition to their forces. The Spartans were thrown into a great state of fear and, sending heralds, made peace with them, the conditions being that they should get back their wives, should receive money and ships, and sail away and, having found land and a city elsewhere, be considered as colonists and kindred of the Spartans. This the Pelasgians did, taking as leaders Pollis and Delphus and Crataïdas, all Spartans. A part of them settled in Melos, but Pollis and his associates, with the great majority, sailed to Crete, testing the truth of the oracles. For an oracle had been given them that whenever they should lose their goddess and their anchor they should cease from their wanderings and found a city in that place. So, when they had come to anchor off that part of Crete which is called the Chersonese, panic confusion fell upon them by night, by which they were so excited that they leaped aboard in utter disorder, leaving behind on land an ancient statue of Artemis which had been handed down to them from their ancestors, having been originally brought to Lemnos from Brauron, and from Lemnos had been carried about with them in all their journeyings. But when at sea, as the confusion subsided, they missed this, and at the same time Pollis discovered that the fluke was gone from the anchor (for apparently it had been broken off as the anchor dragged in some rocky places, without anybody’s noticing its loss), he declared that the god-given predictions were now fulfilled, and gave the signal to return. He took possession of the country, prevailed in many battles over those who ranged themselves against him, settled Lyctus, and took other cities under his control. Because of all this people regard them as related to the Athenians by descent on account of their mothers, and as colonists of the Spartans also."],[9,9,"That which is said to have happened in Lycia sounds like a myth, yet it has some supporting testimony in the tales that are told. Amisodarus, as they say, whom the Lycians call Isaras, arrived from the Lycian colony in the vicinity of Zeleia, bringing with him pirate ships, in command of which was Chimarrhus, a warlike man, bloodthirsty and brutal. He sailed in a vessel which had a lion as its figurehead at the prow, and a serpent at the stern. He did much evil to the Lycians, and it was not possible to sail the sea or even to live in the cities near the sea. This man Bellerophon slew, pursuing him with Pegasus as he was trying to escape. Bellerophon also drove out the Amazons, but met with no just treatment; in fact, lobates was most unjust with him. Because of this, Bellerophon waded into the sea, and prayed to Poseidon that, as a requital against lobates, the land might become sterile and unprofitable. Thereupon he went back after his prayer, and a wave arose and inundated the land. It was a fearful sight as the sea, following him, rose high in air and covered up the plain. The men besought Bellerophon to check it, but when they could not prevail on him, the women, pulling up their garments, came to meet him; and when he, for shame, retreated towards the sea again, the wave also, it is said, went back with him. Some, attempting to explain away the mythical element in this account, assert that he did not get the sea to move by imprecations, but that the most fertile part of the plain lies below the sea-level, and Bellerophon broke through the ridge extending along the shore, which kept the sea out; then, as the ocean rushed in violently and covered up the plain, the men accomplished nothing by beseeching him, but the women, flocking about him in a crowd, met with respect, and caused his anger to subside. Still others assert that the Chimaera, as it was called, was nothing but a mountain facing the sun, and that it caused reflexions of sunlight, fierce and fiery in the summer time, and by these, striking all over the plain, the crops were dried up; and that Bellerophon, sensing this, cut away the smoothest part of the precipice which mostly sent back the reflexions. When, however, he met with no gratitude, in anger he turned to avenge himself upon the Lycians, but was prevailed upon by the women. But the reason which Nymphis gives in the fourth book of his treatise about Heracleia is least mythical of all; for he says that Bellerophon killed a wild boar which was making havoc of the stock and crops in the land of the Xanthians, but obtained no fitting reward; whereupon he addressed to Poseidon imprecations against the Xanthians, and the whole plain suddenly became glittering with a salt deposit and was completely ruined, since the soil had become saline. This lasted until Bellerophon, out of respect for the women who besought him, prayed to Poseidon to give up his anger. For this reason it was the custom for the Xanthians to bear names derived not from their fathers but from their mothers."],[10,10,"When Hannibal, the son of Barea, before making his campaign against the Romans, attacked a great city in Spain, Salmantica, at first the besieged were terrified, and agreed to do what was ordered by giving him six thousand pounds and three hundred hostages. But when he raised the siege, they changed their minds and did nothing of what they had agreed to do. So he returned and ordered his soldiers, with the promise of plunder, to attack the city. At this the barbarians were panic-stricken, and carne to terms, agreeing that the free inhabitants should depart clad in one civilian garment, and should leave behind weapons, property, slaves, and their city. The women, thinking that the enemy would search each man as he came out, but would not touch the women, took swords, and, hiding them, hastened out with the men. When all had come out, Hannibal set over them a guard of Masaesylian soldiers in a place near the city, and kept them there under constraint. The rest of the soldiers rushed into the city in disorder and set to plundering. As much booty was being carried off, the Masaesylians could not bear to be merely spectators, nor did they keep their mind on their watching, but were much aggrieved and started to move away as if to have their share of the spoils. At this juncture the women, calling upon the men, handed them the swords, and some of the women of themselves attacked their guards. One of them snatched away the spear of Banon the interpreter, and smote the man himself; but he happened to have on his breast-plate. Of the others, the men struck down some, routed the rest, and forced a way out in a body, accompanied by the women. Hannibal, learning of this, sent in pursuit of them, and caught those who could not keep up. The others gained the mountains, and, for the time, escaped. Afterwards, however, they sent a petition to him, and were restored to their city, and received immunity and humane treatment."],[11,11,"Once upon a time a dire and strange trouble took possession of the young women in Miletus for some unknown cause. The most popular conjecture was that the air had acquired a distracting and infectious constitution, and that this operated to produce in them an alteration and derangement of mind. At any rate, a yearning for death and an insane impulse toward hanging suddenly fell upon all of them, and many managed to steal away and hang themselves. Arguments and tears of parents and comforting words of friends availed nothing, but they circumvented every device and cunning effort of their watchers in making away with themselves. The malady seemed to be of divine origin and beyond human help, until, on the advice of a man of sense, an ordinance was proposed that the women who hanged themselves should be carried naked through the market-place to their burial. And when this ordinance was passed it not only checked, but stopped completely, the young women from killing themselves. Plainly a high testimony to natural goodness and to virtue is the desire to guard against ill repute, and the fact that the women who had no deterrent sense of shame when facing the most terrible of all things in the world, death and pain, yet could not abide nor bear the thought of disgrace which would come after death."],[12,12,"It was a custom for the maidens of Ceos to go in a company to the public shrines and spend the day together, and their suitors watched their sports and dances. At evening they went by turns to each one’s home and waited upon one another’s parents and brothers even to washing their feet. Very often more than one youth would be in love with one maid, but their love was so orderly and so controlled by custom, that when the girl became engaged to one, the others ceased their attentions at once. The net result of this orderly behaviour on the part of the women was that there was no memory of a case of adultery or seduction in that country for the space of seven hundred years."],[13,13,"When the despots in Phocis had seized Delphi, and the Thebans were waging war against them in what has been called the Sacred War, the women devotees of Dionysus, to whom they give the name of Thy ads, in Bacchic frenzy wandering at night unwittingly arrived at Amphissa. As they were tired out, and sober reason had not yet returned to them, they flung themselves down in the market-place, and were lying asleep, some here, some there. The wives of the men of Amphissa, fearing, because their city had become allied with the Phocians, and numerous soldiers of the despots were present there, that the Thyads might be treated with indignity, all ran out into the market-place, and, taking their stand round about in silence, did not go up to them while they were sleeping, but when they arose from their slumber, one devoted herself to one of the strangers and another to another, bestowing attentions on them and offering them food. Finally, the women of Amphissa, after winning the consent of their husbands, accompanied the strangers, who were safely escorted as far as the frontier."],[14,14,"The two things that brought about the expulsion of Tarquinius Superbus, seventh king of Rome from Romulus, were arrogance and the virtue of Lucretia, a woman married to a distinguished man of royal lineage. For she was outraged by one of Tarquini sons who had been welcomed as a guest at her home. She told her friends and family what had been done to her, and immediately slew herself. Deposed from power, Tarquin waged various wars in his endeavours to regain his sovereignty. Finally he persuaded Porsena, ruler of the Etruscans, to march against Rome with a great force. At the same time with the war famine also attacked the Romans, and they, learning that Porsena was not merely a great soldier but a just and fair man as well, wished to make him judge in their case against Tarquin. But Tarquin was stubborn, saying that Porsena, if he did not remain faithful as an ally, would not be a just judge either; and so Porsena renounced him and made it his endeavour that when he went away he should be a friend of the Romans, and should get back such part of the land as they had cut off from the Etruscans, and also the prisoners of war. To confirm these terms hostages were given to him, ten youths and ten maidens, among whom was Valeria, the daughter of Publicola the consul, whereupon Porsena at once remitted all his preparation for the war, although the agreement was not yet consummated. The maidens went down to the river as if to bathe, a short distance away from the camp. At the instigation of one of them, Cloelia, they fastened their clothes to their heads, and took the risk of breasting a swift current and deep-whirling eddies, and by swimming close together they reached the other side by dint of a hard struggle, and with many a chance of failure. There are those who say that Cloelia procured a horse and, mounting it, swam it across slowly, acting as guide for the others, and encouraging and helping them as they were swimming. The argument with which they support this I will mention in a moment. When the Romans saw them safe and sound, they admired the maidens’ bravery and daring, yet did not like their coming back, nor could endure to prove themselves less honourable than one man in keeping faith. Accordingly they commanded the girls to go back again, and sent men with them to see that they got there. Tarquin set an ambush for these when they had crossed the river, and came very near getting the maidens in his power. But Valeria, daughter of the consul, Publicola, with three servants succeeded in escaping to the camp of Porsena, and the others Porsena’s son, Aruns, rescued from the enemy by hastening with all speed to their assistance. When they were brought to the camp, Porsena, with a look at them, bade them say which one of them was the instigator and leader in the plan. The others, for fear regarding Cloelia, said not a word; but Cloelia of her own accord said that it was herself, and Porsena, in admiration of her, ordered a horse to be brought, fittingly caparisoned, and presented it to her, and then sent them all back kindly and humanely. Many make of this an indication that Cloelia rode across the river on a horse. Others, however, say this is not so, but that Porsena, because he admired her strength and daring as above that of a woman, deemed her worthy of a gift fitting for a warrior. At all events, there stood an equestrian statue of a woman close beside the Sacred Way, as it is called, and some say that this is the statue of Cloelia, others of Valeria."],[15,15,"Aristotimus, having succeeded in becoming despot over the people of Elis, was able to prevail through the support of Antigonus the king, but he used his power for no seemly or moderate purpose. He was himself brutal by nature, and he was led by fear to be subservient to a band of mixed barbarians who kept guard over his person and his sovereignty, and he overlooked many arrogant and cruel deeds done to the citizens by them. An example is what happened to Philodemus. This man had a beautiful daughter named Micca, and this girl one of the officers of the despot’s mercenaries named Lucius, to show his arrogance, rather than for love of her, undertook to make his paramour, and sent a summons for her. Her parents, seeing the necessity, advised her to go, but the girl, being noble and high-minded, begged her father, embracing and beseeching him, that he would rather bear to see her dead than robbed of her maidenhood in such a shameful and lawless way. There was some delay, and Lucius himself, lustful and drunk, started forth in the midst of his drinking in a passion. Finding Micca with her head on her father’s knees, he commanded her to follow with him. But, as she was not willing, he tore off her clothes and whipped her naked body, while she bravely bore the painful blows in silence. Her father and mother, effecting nothing by their intreaties and tears, resorted to calling upon gods and men to witness their frightful and lawless treatment. But the barbarian, utterly crazed by rage and drink, killed the maiden, as she lay with her face in her father’s bosom. The despot, however, was not moved even by things like this, but he made away with many, and forced even more into exile. At any rate, it is said that eight hundred men fled for safety to the Aetolians, asking for rescue of their wives and youngest children from the despot. A little later he himself caused proclamation to be made that the women who wished might go away to their husbands, taking along as much as they wished of their feminine possessions. When he learned that they all received the proclamation with gladness (and their number was over six hundred), he issued orders that all should proceed in a company on a specified day, as if purposing himself to assure their safety. When the day arrived, the women gathered at the gates with their possessions which they had packed up, and some of their children they carried in their arms, and others they had in wagons, and they were waiting there for one another. Suddenly many of the despot’s men bore down upon them, calling out to them, while still a long way off, to wait. And when these came near, they ordered the women to move back, and then turned the teams about and rode them at the women, driving them through their midst mercilessly, and giving the women no chance either to follow or to stay or to come to the help of their little ones who were being killed, some of whom perished by being thrown from the wagons, others by falling under foot. The mercenaries urged them on like a flock of sheep, with shouts and whips, while the women tripped over one another, until the soldiers had cast them all into prison. Their possessions were carried off to Aristotimus. The people of Elis being highly indignant over this affair, the holy women devoted to Dionysus, whom they call the Sixteen, taking suppliant branches and fillets from those sacred to the god, went to meet Aristotimus close by the market-place. His bodyguard made way out of respect, and the priestesses silently halted, first of all reverently holding out their suppliant branches. But when it became clear that they were petitioning in behalf of the women, and trying by intreaty to mollify his anger, he, greatly exasperated with his guards, screamed out that they had permitted the priestesses to come into his presence, and he made them drive these from the market-place by pushing or striking one or another, and he fined each woman four hundred pounds. After these events, Hellanicus started a concerted activity against the despot. He was a man who, owing to his advanced years and the death of two sons, was not thought of by the despot as likely to be active in any way. The exiles crossed over from Aetolia and occupied Amymone, a stronghold in Elis, well adapted to serve as a base for warlike operations, and there they received a great addition to their numbers from the citizens who managed to escape from Elis. Aristotimus, alarmed at this, went to see the imprisoned women, and, thinking that he should accomplish his purpose better by fear than by favour, he gave orders to them to write and send letters to their husbands so that the men should leave the country; and if they would not write, he threatened to put them all to death after torturing them and making away with their children first. As he stood there a long time and urged them to say whether they would carry out any part of this programme, most of the women made no answer to him, but looked at one another in silence, and showed by nods that all their minds were made up not to be frightened or perturbed at the threat. Megisto, the wife of Timoleon, who, on account of her husband and her own virtues as well, held the position of leader, did not think it meet to rise, nor would she allow the other women to do so; but, keeping her seat, she made answer to him: If you were a sensible man, you would not be talking to women about husbands, but you would send to them, as to those having authority over us, finding better words to say to them than those by which you tricked us. But if you despair of persuading them yourself, and are attempting to use us to mislead them, do not expect to deceive us again, and I pray that they may never entertain such a base thought that, to spare their wives and little children, they should forsake the cause of their country’s freedom. In truth, it is not so bad a thing for them to lose us, whom they have not at present, as it is a good thing to rescue the citizens from your cruelty and overbearing insolence. As Megisto spoke thus, Aristotimus could not brook her words, and ordered her young child to be brought, as if intending to kill him in her sight. As the servants sought for him mingled among the other children playing and wrestling, his mother, calling him by name, said, Come here, child, and before you can realize and think, be delivered from this bitter despotism; since for me it is more grievous to look upon your undeserved slavery than upon your death. At this, Aristotimus drew his sword upon the mother herself, but as he was rushing at her in a rage, one of his intimate associates, Cylon by name, who was thought to be loyal to him, but really hated him, and was in the consipracy with Hellanicus and the rest, intervened and turned him from his purpose by intreating him and saying that such action was ignoble and womanish, not that of a manly ruler who had learned to meet any situation. The result was that Aristotimus, with difficulty regaining his senses, came away. An ominous thing, however, happened to him. It was midday, and he was resting, and his wife was with him. While preparations for dinner were going on, an eagle was seen high in air circling over the house; then, as if with intent and design, it let fall a good-sized stone on that part of the roof under which was the room where Aristotimus happened to be lying. At the same moment there was a great crash above and shouting outside by those who saw the bird. Aristotimus was seized with consternation, and when he learned what had happened, he sent for a seer whom he constantly consulted in the marketplace, and, much perturbed, questioned him about the ominous happening. The seer encouraged him to believe that Zeus was rousing him and aiding him, but, on the other hand, told those citizens in whom he trusted that judgement was hovering over the despot’s head, and was all but ready to fall on him. Wherefore it seemed best to Hellanicus and his friends not to delay but to make their attack on the next day. That night Hellanicus in his sleep dreamed that one of his dead sons stood beside him and said, What has happened to you, father, that you are asleep? To-morrow you must be commander of the city. So he, having gained good courage because of the vision, urged on his associates, while on the other hand, Aristotimus also having learned that Craterus was coming to his aid with a numerous force and was encamped at Olympia, became so extremely bold that without his bodyguard he went forth into the market-place in the company of Cylon. When, therefore, Hellanicus realized the opportunity, he did not give the signal which had been agreed upon between himself and those who were to make the attempt, but with clear voice, stretching out both arms at the words, he said, Why delay, brave men ? Fair is this place on the soil of your own native land to stage your contest! So then Cylon first, drawing his sword, smote one of the men following with Aristotimus, but, as Thrasybulus and Lampis rushed at him from the opposite side, Aristotimus forestalled the conspirators by taking refuge in the temple of Zeus. There they slew him, and, exposing his corpse in the market-place, they sounded for the citizens the call to freedom. As a matter of fact, they were not much ahead of the women, for these at once ran forth with joyful acclamations and, surrounding the men, adorned them with ribbons and garlands. Then the crowd surged towards the house of the despot, but his wife, bolting the doors of her chamber, hanged herself. He had two daughters, still unwedded, most beautiful to look upon, of marriageable age. These they seized and dragged out, having resolved to do away with them, but to torture and insult them first. But Megisto, with the rest of the women, meeting them, cried out that they were committing a frightful crime if they who deemed themselves worthy to be a democratic people were, in this matter, showing recklessness and wanton violence like despots. As many had respect for the high worth of the woman who spoke so boldly amid her tears, they decided to omit the violence, and permit the daughters to die by their own hand. When, therefore, they had returned the maidens to the house and ordered their death immediately, the elder, Myro, loosing her girdle and making a noose of it, bade farewell to her sister and urged her to take note and do exactly what she saw her do, so that, she said, we may not end our lives in any humiliating way, unworthy of ourselves. But when the younger sister wanted the other to concede to her the privilege of dying first, and seized hold of the girdle, the elder said, I have never denied you anything else that you wanted; and so you may receive this favour also, and I will patiently endure and bear what is more grievous than death, and that is, dearest, to see you die first. Thereupon she instructed her sister how to put the noose around her neck, and when she saw that she was dead she took her down and covered her. She herself begged Megisto to take care of her and not to suffer her to be laid in any ignominious way when she should be dead. In consequence no one there was so bitter or such a hater of despots as not to shed tears and commiserate the nobility of the maidens. Of the deeds, countless in number, done by women acting together these may suffice as examples. But cases of individual bravery I will put down as they come to me, not in any order, because I think that the record of the present subject does not at all require a chronological arrangement."],[16,16,"Some of the lonians who came to Miletus, owing to lively disagreements with the sons of Neileus, went away to Myus and settled there, suffering many ills at the hands of the Milesians; for these made war upon them because of their defection. However, the war was not without truce or intercourse, but at certain festivals the women commonly went to Miletus from My us. There was among the people of Myus a prominent man named Pythes, who had a wife named Iapygia and a daughter Pieria. As there was a festival in honour of Artemis, and a sacrifice, which they call Neleis, he sent his wife, and daughter, who had asked that they might participate in the festival. The most influential of Neileus’s sons, Phrygius by name, fell in love with Pieria, and tried to think what could be done on his part that would be most pleasing to her. And when she said, If only you could make it possible for me to come here often and many with me, Phrygius was quick to understand that she wanted friendship and peace for the citizens, and stopped the war. There was, consequently, in both cities repute and honour for Pieria, so that the women of Miletus pray even to this day that their husbands may love them as Phrygius loved Pieria."],[17,17,"A war arose between the Naxians and Milesians on account of Neaera the wife of Hypsicreon of Miletus. It was because she fell in love with Promedon of Naxos and sailed away with him. He was a friend and guest of Hypsicreon, but yielded to Neaera’s ardent advances, and then, as she was in fear of her husband, he took her away to Naxos, and placed her as a suppliant at the shrine of Hestia. When the Naxians, as a favour to Promedon, refused to give her up, though they advanced another excuse, her position as suppliant, the war arose. Besides the many others who fought on the side of the Milesians the Erythraeans were the most zealous among the lonians; and the war dragged on and on, and brought great calamities. Then it came to an end through a woman’s bravery, as it had arisen through a woman’s badness. Diognetus, the general of the Erythraeans, entrusted with the command of a stronghold, its natural advantages reinforced by fortification to menace the city of the Naxians, gathered much spoil from the Naxians, and captured some free women and maidens; with one of these, Polycrite, he fell in love and kept her, not as a captive, but in the status of a wedded wife. Now when a festival which the Milesians celebrate came due in the army, and all turned to drinking and social gatherings, Polycrite asked Diognetus if there were any reason why she should not send some bits of pastry to her brothers. And when he not only gave her permission but urged her to do so, she slipped into a cake a note written on a sheet of lead, and bade the bearer tell her brothers that they themselves and no others should consume what she had sent. The brothers came upon the piece of lead and read the words of Polycrite, advising them to attack the enemy that night, as they were all in a state of carelessness from drink on account of the festival. Her brothers took this message to their generals and strongly urged them to set forth with themselves. When the place had been taken and many slain, Polycrite begged for the life of Diognetus from her citizens, and saved him. When she herself arrived at the gates, and found herself confronting the citizens who came to meet her, welcoming her with joy and garlands and giving expression to their admiration for her, she could not bear the immensity of her joy, but fell down dead beside the gate; and there she is buried, and her tomb is called the Tomb of Envy, as though by some envious fortune Polycrite was begrudged the enjoyment of her honours. This is the story which the Naxian writers record. Aristotle, however, says that Polycrite was not taken captive, but that Diognetus, in some other way, saw her and fell in love with her, and stood ready to give or to do anything; and she agreed to come to him, if she might obtain just one thing, for which, as the philosopher asserts, she required an oath of Diognetus. And when he had given the required oath, she demanded in fulfilment that Delium be given to her (the place was called by this name), otherwise she would have nothing to do with him. He, because of his love and his oath, was carried quite away, and handed over the spot to Polycrite, and she in turn to the citizens. Following this, the Naxians were again put on an equal footing, and effected a reconciliation with the Milesians on such terms as they desired."],[18,18,"There came from Phocaea twin brothers Phobus and Blepsus of the family of the Codridae, of whom Phobus was the first to throw himself into the sea from the Leucadian Rocks, as Charon of Lampsacus has recorded. Phobus, having influence and princely rank, sailed to Parium on some business of his own, and having become the friend and guest of Mandron, who was king of the Bebrycians who are called the Pityoessenians, he aided them by fighting on their side when they were being harassed by their neighbours. When Phobus took his departure Mandron expressed the utmost regard for him, and, in particular, promised to give him a part of their land and city if Phobus wished to come to Pityoessa with Phocaean colonists. So Phobus prevailed on his citizens and sent out his brother with the colonists. And what Mandron had promised was at their disposal, as they expected. But they, inasmuch as they made great gains for themselves through the spoils and booty which they took from the neighbouring barbarians, were first an object of envy, and later an object of fear also, to the Bebrycians, who, desiring to be rid of them, could not prevail on Mandron, who was a fair and just man in his treatment of the Greeks; but when he had gone away on a journey, they prepared to destroy the Phocians by treachery. But the daughter of Mandron, Lampsace, a young girl, learned of the plot beforehand, and tried first to dissuade her friends and relatives and to point out to them that they were undertaking to carry out a frightful and wicked deed in murdering men who were their benefactors and allies and now also their fellow-citizens. But when she could not prevail on them, she secretly told the Greeks what was afoot, and warned them to be on their guard. And they, having made ready a sacrifice and banquet, invited the Pityoessenians to come to it just outside the city; then, dividing themselves into two parties, with the one they took possession of the walls, and with the other made away with the men. Having gained control of the city in this manner, they sent for Mandron, and bade him be king jointly with one or another of their own number. Lampsace died as the result of an illness, and they buried her within the city most magnificently, and called the city Lampsacus after her name. When Mandron, endeavouring to avoid any suspicion of treachery, asked to be released from dwelling with them, but asked as his right to take away with him the children and wives of the slain, they sent them forth, doing them no wrong. They rendered heroic honours to Lampsace at first; later they voted to offer sacrifice to her as to a goddess, and so they continue to do."],[19,19,"Aretaphila, of Cyrene, was not born long years ago, but in the crucial times of Mithradates; she displayed, however, a bravery and an achievement which may well rival the counsel of the heroines of olden time. She was the daughter of Aeglator and the wife of Phaedimus, both men of note. She had beautiful features, and was reputed to be unusually sensible and not deficient in political wisdom, but the common misfortunes of her country brought her into prominence. Nicocrates, having made himself despot over the people of Cyrene, not only ordered the murder of many persons, but killed with his own hand Melanippus the priest of Apollo, and took the priesthood himself. He also killed Phaedimus the husband of Aretaphila, and made Aretaphila his unwilling wife. In addition to his other unnumbered acts of lawlessness, he stationed guards at the gates, who maltreated the dead that were being borne to the grave, prodding them with daggers, and applying red-hot irons to them, so that none of the citizens should be secretly carried out in the guise of a corpse. Even for Aretaphila her own troubles were hard enough to bear, although the despot, because of his love for her, granted her the fullest enjoyment of his power, for he was quite vanquished by her, and with her alone did he conduct himself civilly, being relentless and brutal in all else. But even so, the piteous and undeserved suffering of her country distressed her the more; for one citizen after another was slaughtered, and there was no hope of vengeance from any quarter; for the exiles, altogether weak and timid, were scattered here and there and everywhere. So Aretaphila, risking herself as the sole remaining hope for the common weal, and emulating the glorious and far-famed daring of Thebe of Pherae, but being destitute of faithful supporters in the household, such as the circumstances provided for Thebe, undertook to dispatch her husband by poison. In preparing, procuring, and testing many potent mediums she did not go unnoticed, but was betrayed. And when proofs were presented, Calbia, Nicocrates’s mother, who was by nature bloodthirsty and inexorable, felt that she ought to make away with Aretaphila after torturing her. But Nicocrates’ love had the effect of tempering his anger with procrastination and weakness, and the fact that Aretaphila vigorously met the accusations and defended herself against them provided some excuse for his attitude. But when she was apprehended by the proofs, and saw that her preparations for the poisoning admitted no denial, she confessed, but said that she had prepared no fatal poisoning. No, my dear, said she, my striving is for very important things, your affection for me, and the repute and influence which I enjoy because of you, and so am an object of envy to bad women. It was fear of their potions and devices that led me to invent some devices to counteract them. It was foolish and feminine perhaps, but not deserving of death, unless you as judge decide to put to death because of love-potions and charms a woman who yearns for more love than you are willing to grant her. In spite of this defence of Aretaphila’s, Nicocrates decided to have her put to the torture, and, with Calbia standing by, relentless and inexorable, he tested her in this way. She sustained herself with indomitable courage under the torments until even Calbia unwillingly gave over; and Nicocrates was convinced, and acquitted her, and was sorry that he had caused her to be tortured; and after no long time he came back again, impelled towards her by his passion for her, and resumed the old relations, and tried through honours and acts of kindness to regain her goodwill. But she, who had been triumphant over tortures and pain, had no intention of being vanquished by a show of favour, and, with eagerness for victory added to her eagerness for the honourable and good, she resorted to another device. She was fortunate in having a daughter of marriageable age, rather good-looking. Her she dangled as a bait before the despot’s brother, who was a young man and an easy prey to pleasures. There is much talk to the effect that Aretaphila, by using charms and love-potions on the girl, got the youth in hand and upset his reasoning powers. His name was Leander. When he had been captivated, and, by importuning his brother, had gained his consent to the marriage, the girl, on the one hand, instructed by her mother, tried to influence him and to induce him to set the city free, arguing that not even he himself was living as a free man under the despotism, and had not even warrant to contract a marriage or to keep to it; and, on the other hand, his friends, thinking to do a favour to Aretaphila, suggested to his mind certain prej udices and suspicions against his brother. When he discovered that Aretaphila was planning and working to the same end, he undertook the deed, and by urging on Daphnis a servant, through him he slew Nicocrates. For the rest, he no longer paid any attention to Aretaphila, but straightway showed by his deeds that he had made away with his brother, but not with the despot; for he ruled in a crazy and foolish way. Nevertheless there remained with him some respect for Aretaphila and some influence on her part, as she was not hateful to him and not directly hostile, but carried on her activities in his affairs unknown to him. First she secretly stirred up a war with the Africans for him by persuading a certain potentate Anabus to overrun the country and lead his army against the city; then she falsely accused to Leander his friends and generals, intimating that they were not zealous in carrying on the war, but wanted rather peace and quiet, which his circumstances and despotism required, as he wished to hold secure his power over the citizens. She said that she herself would effect the reconciliation, and would get Anabus to come to a conference with him, if he would but give the word, before the war should have wrought some irremediable ill. When Leander gave the word, she herself had a talk with the African beforehand, in which she desired him, on the promise of many presents and much money, to seize the despot when he should come to the conference with him. When the African had been won over, Leander was hesitant, but, abashed before Aretaphila, who said that she would be present herself, he went forth unarmed and unattended. When he came near and saw Anabus, he again felt uneasy, and wanted to wait for his bodyguard. But Aretaphila, who was there, at one moment encouraged him, and the next called him a coward. Finally, as a delay ensued, she, quite impulsively and boldly dragging him by the hand, brought him up to the barbarian and handed him over. Instantly he was seized and made a prisoner, and, after having been put in bonds, was kept under watch by the Africans, until Aretaphila’s friends, who were bringing the money for her, arrived, accompanied by the rest of the citizens. For almost all of them, on hearing the news, ran out at the call. When they saw Aretaphila, they came near forgetting their anger against the despot, and considered vengeance upon him a secondary concern. Their first concern in the enjoyment of their freedom was to greet her with joy and tears, prostrating themselves before her as before the statue of a god. As the people surged on, one close upon another, it was with difficulty that by evening they took over Leander and returned to the city. When they had had their fill of honours and praises for Aretaphila, they then turned their attention to the despots. Calbia they burned alive, and Leander they sewed up in a leathern sack and sank in the depths of the sea. They asked that Aretaphila, as her proper due, should share with the best citizens in the control and management of the government. But she, as one who had played through a drama of varying sort and of many roles up to the winning of the prize, when she saw the city free, withdrew at once to her own quarters among the women, and, rejecting any sort of meddling in affairs, spent the rest of her life quietly at the loom in the company of her friends and family."],[20,20,"There were in Galatia two of the most powerful of the tetrarchs, distantly related to each other, Sinatus and Sinorix. One of these, Sinatus, had married a maiden, Camma by name, conspicuous for her form and beauty, but even more admired for her virtues. Not only was she modest and fond of her husband, but she was also quick-witted and high-minded, and unusually dear to her inferiors by reason of her kindness and benevolence. A thing that brought her into greater prominence was the fact that she was the priestess of Artemis, whom the Galatians especially reverence, and was seen magnificently attired always in connexion with the processions and sacrifices. So Sinorix fell in love with her, and not being able to prevail upon her either by persuasion or force as long as her husband lived, he committed a horrible deed, and treacherously killed Sinatus. Then, without allowing much time to elapse, he commenced to woo Camma, who was spending time in the temple and bearing Sinorix’s lawless transgression in no pitiful nor abject manner, but with a spirit that showed sense and bided its time. He was persistent in his suit, and seemed not to be at all at a loss for arguments that had some plausibility, to the effect that in all other respects he had shown himself a better man than Sinatus, and had made away with him for love of Camma and not because of any other nefarious intent. The woman’s denials at the first were not too peremptory, and later, little by little, she appeared to be softened; for her relatives and friends also brought pressure to bear upon her by way of service and favour to Sinorix, who held such very great power, and they tried to persuade and coerce her. Finally she yielded, and sent for him to come to her, on the ground that the consenting and pledging should take place in the presence of the goddess. When he had come, she received him kindly and, having led him to the altar, poured a libation from a bowl, then drank a portion herself and bade him drink the rest; it was poisoned mixture of milk and honey. When she saw that he had drunk, she uttered a clear cry of joy, and, prostrating herself before the goddess, said, I call you to witness, goddess most revered, that for the sake of this day I have lived on after the murder of Sinatus, and during all that time I have derived no comfort from life save only the hope of justice; and now that justice is mine, I go down to my husband. But as for you, wickedest of all men, let your relatives make ready a tomb instead of a bridal chamber and a wedding. When the Galatian heard these words, and felt the poison already working and creating a disturbance in his body, he mounted a chariot as if to try shaking and jolting as a relief, but he got out almost immediately and changed over into a litter, and in the evening he died. Camma endured through the night, and when she learned that he had come to his end, she died cheerful and happy."],[21,21,"Galatia produced also Stratonice the wife of Deiotarus and Chiomara the wife of Ortiagon, women that deserve to be remembered. Stratonice, well knowing that her husband desired children from her to succeed to the kingdom, but having no child herself, prevailed upon him to have a child by anotheF woman, and to connive at its being passed off as her own. Deiotarus thought highly of the idea, and did everything in dependence upon her judgement, and she procured a comely maiden from among the prisoners, Electra by name, and sealed her to Deiotarus. The children that were born she brought up with loving care and in royal state as if they had been her own."],[22,22,"It came to pass that Chiomara, the wife of Ortiagon, was made a prisoner of war along with the rest of the women at the time when the Romans under Gnaeus overcame in battle the Galatians in Asia. The officer who obtained possession of her used his good fortune as soldiers do, and dishonoured her. He was, naturally, an ignorant man with no self-control when it came to either pleasure or money. He fell a victim, however, to his love of money, and when a very large sum in gold had been mutually agreed upon as the price for the woman, he brought her to exchange for the ransom to a place where a river, flowing between, formed a boundary. When the Galatians had crossed and given him the money and received Chiomara, she, by a nod, indicated to one man that he should smite the Roman as he was affectionately taking leave of her. And when the man obediently struck off the Roman’s head, she picked it up and, wrapping it in the folds of her garment, departed. When she came to her husband and threw the head down before him, he said in amazement, A noble thing, dear wife, is fidelity. Yes. said she, but it is a nobler thing that only one man be alive who has been intimate with me. Polybius says that be had a conversation with this woman in Sardis, and that he admired her good sense and intelligence."],[23,23,"When Mithradates, after sending for sixty of the noblest of Galatians to come to Pergamum as friends, seemed to comport himself arrogantly and despotically toward them, and all were indignant, Poredorix, a man of great bodily strength and of unusual spirit, tetrarch of the Tosiopians, undertook, when Mithradates should be hearing cases on the tribunal in a gymnasium, to seize hold of it suddenly and precipitate him, tribunal and all, down into the ravine. But by some chance Mithradates did not go up to the gymnasium on that day, but sent for the Galatians to come to his house, whereupon Poredorix urged them to keep up their courage and, when they all should be met together there, to rend Mithradates limb from limb, and kill him, by falling upon him from all sides at once. Knowledge of this came to Mithradates through the agency of some informer, and he delivered over the Galatians one by one to be executed. A little later, happening to remember a young man who, in comeliness and beauty, far surpassed those of his age, he felt sorry for him and changed his mind. It was plain that he was much distressed, since the youth had probably been put to death among the first; yet he sent orders that, if the youth should be found alive, they should let him go. The young man’s name was Bepolitanus, and a marvellous piece of luck befell him in this wise: when he was arrested he was wearing very beautiful and costly clothing, which the executioner wished to keep, unstained by blood and unsullied, for himself, and he was stripping this off in a leisurely way, when he saw the messengers from the king running towards him and shouting the youth’s name. So in the case of Bepolitanus, avarice, which has been the undoing of many a man, unexpectedly saved his life. Poredorix was executed and his body cast forth unburied, and not one of his friends dared to go near him; but a woman of Pergamum, who for her loveliness had been known to the Galatian while he was living, took the risk of burying and covering up his body. The guards, noticing her, arrested her and took her before the king. It is said that Mithradates’ emotions were stirred at the sight of her, as the girl appeared altogether young and innocent. A still stronger influence very likely came from his having learned that love was the reason behind it all; at any rate, he relented and granted her permission to remove and bury the corpse, and to take for it clothing and adornment from what belonged to him."],[24,24,"Theagenes of Thebes, who had come to entertain the same aspirations for his city as Epameinondas and Pelopidas and the noblest of the Thebans, came to grief, involved in the general fortunes of Greece at Chaeroneia, when he was already overpowering and pursuing the opposing lines. He is the one who, in answer to a man who cried out, How far is your pursuit to go ? said, As far as Macedonia! A sister survived him to bear witness that by reason of the virtues of the family and his own natural endowment he was a great and splendid man. However, she had the advantage of getting some benefit from her virtues, so that she could bear more lightly so much of the general misfortunes as came upon her. For when Alexander had overpowered the Thebans, and some of his men were going to this part of the city, and others to that, and plundering, it happened that a man took possession of Timocleia’s house who was not reasonable or civil but arrogant and foolish. He was commander of a certain Thracian troop, and bore the same name as the king, but was in no way like him; for, without showing the least respect for the ancestry or the estate of the woman, after he had guzzled his fill of wine, he summoned her after dinner to spend the night with him. And this was not the end; he asked for gold and silver, if any had been hidden away by her, at one time threatening to kill her, at another promising to keep her for all time in the position of a wife. She, seizing upon the hold he offered, said, Would God I had been dead before this night rather than to be alive, so that I might at least, when all else is being ravaged, have preserved my honour. But, since what has been done is done, if I must look upon you as my protector, lord, and husband, by God’s will, I will not deprive you of your own; for I see that I myself have become whatever your will shall decide. I did possess personal ornaments and silver fashioned into drinking-cups, and there was also some gold and money. When the city was being captured, I told my maid-servants to get this all together, and I threw it i or rather deposited it, into a dry well. Nor do many know of it; for there is a cover over the well, and a shady wood growing all around it. I hope you may be fortunate in obtaining it, and for me it will serve as proofs and tokens to you of the happy and splendid state of my house. When the Macedonian heard this, he could not wait for daylight, but went straight to the place under the guidance of Timocleia, and, after ordering the garden to be shut close, so that nobody should find out what was going on, he climbed down into the well in his shirt only. An odious Fate led him on, destined to work vengeance upon him at the hands of Timocleia standing over him at the top of the well. When she could tell by his voice that he had reached the bottom, she herself brought many of the stones, while her maid-servants rolled in many big ones on top until they had beaten him down and completely buried him. When the Macedonians came to know of this and recovered the corpse, inasmuch as proclamation had been made before this to kill none of the Thebans, they arrested Timocleia and brought her to the king, and told of her daring deed. But he, seeing in the composure of her countenance and her unhurried step an indication of high rank and noble blood, first questioned her as to who she was among the women. She quite undauntedly and courageously said, I had the good fortune to have a brother Theagenes, who was a general at Chaeroneia and fell there, fighting against you Macedonians for the freedom of Greece, that we might not have any such experience as we have had. But since we have had an experience undeserved by our family, we have no wish to escape death; for it were better, perhaps, not to live to experience another such night, unless you put a stop to this thing. At this the most sympathetic of those present began to weep, but it did not occur to Alexander to pity the woman, for he felt that she was too great for that, but he marvelled at her bravery and her words, which touched him greatly, and he issued orders to his officers that they should take good and be on the watch that no such insult should again be offered to a noted house. Timocleia he allowed to go free, both herself and all others who were found to be related to her."],[25,25,"Arcesilaus, the son of Battus who was nicknamed The Happy, was not at all like his father in his ways. In fact, while his father was still living, he surrounded his house with a rampart, and was fined two hundred pounds by his father; and when his father had come to his end, for one thing Arcesilaus, being harsh by nature (and this gave him his nickname), and for another consorting with a vicious friend Laarchus, instead of being a king became a despot. Laarchus, secretly scheming to become despot, banished or murdered the noblest among the men of Cyrene, and diverted all the blame for this from himself to Arcesilaus; and finally he brought Arcesilaus into a wasting and grievous illness by a drink containing sea-hare, and thus accomplished his death; then he took over the sovereign rule himself on the pretext that he was keeping it for Arcesilaus’s son Battus. The boy, by reason of his lameness and his youth as well, was looked down upon, but to his mother many gave heed, for she was discreet and humane, and had many influential relatives. Wherefore Laarchus lavished attentions upon her, trying to win her as his wife, saying that it was only right and proper to make Battus his own son by marrying her, and to proclaim him colleague in the sovereignty. Eryxo (for that was the woman’s name), after taking counsel with her brothers, bade Laarchus to have an interview with them, as if she herself looked with favour on the marriage. But when Laarchus interviewed them, and they purposely misled him and put him off, Eryxo sent a maid-servant to him to tell him from her that at present her brothers declared themselves opposed, but if the union should be consummated, they would cease their dissent and give over; he must, therefore, come to her by night if he were willing; for if the beginning were once made, all the rest would be well. This was joyful news to Laarchus, and, all excitement in view of the woman’s compliant mood, he agreed to come whenever she should give the word. Eryxo carried out all this in consultation with Polyarchus the eldest of her brothers. When a time had been determined upon for the coming together, Polyarchus was secretly introduced into his sister’s room, having with him two young men with sword in hand who were intent on avenging the murder of their father, whom Laarchus, a short time before, had put to death. When Eryxo sent for Laarchus, he came in unattended, and, the young men falling upon him, he was run through by their swords and killed. His body they threw over the wall and, bringing forward Battus, they proclaimed him king in succession to his father’s rights, and Polyarchus restored to the people of Cyrene their original form of government. It happened that there were in the city numerous soldiers of Amasis, king of the Egyptians. These Laarchus had employed as trusty retainers, and they were not the least of his instruments through which he terrorized the citizens. These soldiers sent men to Amasis to accuse Polyarchus and Eryxo, He was much incensed and had thoughts of making war on the people of Cyrene, but just then it happened that his mother died, and it was during the days in which he was holding her funeral that messengers returned from Amasis with the tidings. So Polyarchus thought it best to go there to make his defence. When Eryxo would not be left behind, but expressed her wish to go with him and share the danger, their mother Critola, although well on in years, would not be left behind either. Her standing was of the highest, since she was the sister of Battus the Happy. When they came to Egypt, the people expressed wondrous approval of their exploit, and Amasis expressed extraordinary approval of the self-control and courage of the woman; and after honouring both Polyarchus and the women with presents and royal attentions he sent them back to Cyrene."],[26,26,"No less admiration might be expressed for Xenocrite of Cumae for her behaviour towards Aristodemus the despot, who, some think, had the nickname of Mild given to him, but they do not know the truth. The fact is that by the barbarians he was called Mild, which, in their tongue, means childlike, because, when he was a mere youth with others of his age who were still wearing their hair long (whom they called harassers, from their long hair presumably), in the wars against the barbarians he was conspicuous and brilliant, not merely by daring and the work of his hands, but showing himself to be above others in quickness of mind and forethought. Wherefore he advanced to the highest offices, being admired by his fellow-citizens, and he was sent to bring aid to the Romans when they were besieged by the Etruscans who would restore Tarquinius Superbus to his kingdom. In this campaign, which lasted a long time, he gave in altogether to the citizens who were in the military service, and, by playing the part of a demagogue rather than that of a general, he persuaded them to join him in attacking the Senate and in driving into exile the noblest and most influential. Following upon this, he made himself despot, and in the ways in which he misconducted himself towards women and free-born youth he surpassed his former record for viciousness. In fact it is recorded in history that he imposed on the boys the custom of wearing long hair and golden ornaments, and the girls he compelled to bob their hair and to wear boys’ clothes and the short undergarment. However, he was singularly enamoured of Xenocrite, whom he kept, the daughter of an exiled father, without restoring her father to his country or winning his consent, but believing that somehow the girl was contented to be with him, inasmuch as she was envied and deemed happy by the citizens. But all this did not make any great impression on her. She was distressed at being partner to a union in which there had been no giving in marriage nor plighting of troth, and she longed for her country’s freedom no less than did those who were the object of the despot’s hatred. It happened at that juncture that Aristodemus was extending a moat all the way round the country, a work neither necessary nor useful, but the real reason was that he wished to wear out the citizens and waste their strength with toils and labours; for it was prescribed for each one to carry out a certain number of measures of earth. One woman, when she saw Aristodemus approaching, stepped well out of his way and covered her face with her garment. When he had gone, the young men made fun of her and asked her, in joke, why her modesty led her to avoid Aristodemus only, when she had no such feeling towards the rest of the men. She with a very serious purpose replied, Because among all the people of Cumae Aristodemus is the only man! These few words thus spoken laid hold upon them all, and also incited the noble-minded, for very shame, to struggle for their liberty. It is said that when Xenocrite heard of it she said that she herself would rather carry earth for her father, if he were only in his own land, than be associated with Aristodemus in all his luxury and power. These things gave added strength to those who were banding together against Aristodemus, at the head of whom was Thymoteles. And when Xenocrite provided them with a safe way to get in and assurance that Aristodemus was unarmed and unattended, they forced their way in without much difficulty, and dispatched him. Thus the city of Cumae was made free by the bravery of two women, the one who put into their minds the thought and impulse for the deed, and the other who co-operated with them to bring about its conclusion. Honours and great gifts were tendered to Xenocrite, but she would have none of them; one request only she made, to bury the body of Aristodemus, and this they granted her, and chose her to be priestess of Demeter, feeling that the honour would be no less pleasing to the goddess than appropriate for Xenocrite."],[27,27,"It is said the wife of Pythes, contemporary with Xerxes, was wise and good. Pythes himself, as it appears, came by chance upon some gold mines, and, delighting in the wealth from them not with moderation, but insatiably and beyond measure, he himself spent all his time over them, and put the citizens down there also, and compelled all alike to dig or carry or wash out the gold, performing no other work and carrying on no other activity. Many perished and all were completely exhausted, when the women, coming to the door of the wife of Pythes, made supplication. She bade them depart and not lose heart; then she summoned the goldsmiths whom she trusted most, secluded them, and ordered them to make golden loaves of bread, cakes of all sorts, fruit, and whatever else in the way of dainties and food she knew Pythes liked best. When these had all been made, Pythes arrived home from abroad; for he had been travelling. And when he called for dinner, his wife caused a golden table to be set before him which contained nothing edible, but everything of gold. At first Pythes was delighted with the mimic food, but when he had gazed his fill, he called for something to eat; and she served to him a golden replica of whatever he chanced to express a desire for. By this time he was in a high dudgeon and shouted out that he was hungry, whereupon she said, But it is you who have created for us a plentiful supply of these things, and of nothing else; for all skill in the trades has disappeared from among us; no one tills the soil, but we have forsaken the sowing and planting of crops in the soil and the sustaining food that comes from it, and we dig and delve for useless things, wasting our own strength and that of our people. These things moved Pythes, and he did away with much of his activities at the mines, but not all, ordering a fifth of the citizens to work the mines in turn, and the remainder he transferred to agriculture and the trades. When Xerxes was on his way to invade Greece, Pythes, who had been most splendid in his entertainments and gifts, asked as a favour from the king that, as he had several sons, the king should exempt one from military duty, and leave him at home to be a comfort to Pythes in his old age. Xerxes, in his rage, ordered that this one son for whom the father made his request should be killed and cut in two, and that the army should march between the two halves; the others he took with him, and all perished in the battles. Because of this Pythes lost all spirit, and went through an experience similar to that of many bad and foolish men; for he was afraid of death and burdened with life. He wished not to live, and yet could not let go of life. As there was a great mound in the city, and also a river flowing through it, which they called the Pythopolites, he made ready a mausoleum in the mound, and then turned the course of the stream so that the river was carried through the mound with its waters touching the tomb. Upon the completion of all this he went down into the mausoleum, committing the government and care of the whole city to his wife, and ordered her not to come near him, but to send his dinner for him every day, by placing it in a boat, until the time when the boat should pass by the tomb with the dinner untouched; then she should cease sending, taking it for granted that he was dead. He passed the remainder of his life in this way, and his wife administered the government excellently, and gave the citizens relief from their miseries."]],"t2":[[0,0,"Concerning the virtues of women, O Clea, I am not of the same mind with Thucydides. For he would prove that she is the best woman concerning whom there is the least discourse made by people abroad, either to her praise or dispraise; judging that, as the person, so the very name of a good woman ought to be retired and not gad abroad. But to us Gorgias seems more accurate,who requires that not only the face but the fame of a woman should be known to many. For the Roman law seems exceeding good, which permits due praises to be given publicly both to men and women after death. Wherefore when Leontis, a most excellent woman, departed this life, immediately we made a long oration to thee about her, and truly not devoid of philosophical consolation; and now (as thou didst desire) I send thee in writing the rest of my speech and conversation, carrying with it an historical demonstration that the virtue of a man and woman is one and the same. And although it be not composed for the tickling of the ear, yet if there be jucundity in the nature of an example to him that is persuaded of the truth of it, my narration fails riot of that grace which works conviction; neither is it ashamed of commixing the Graces with the Muses in the sweetest harmony (as Euripides saith), while it engageth confidence especially through that part of the soul which is studious of grace and beauty. For surely, if, whilst we asserted the art of painting to be the same, whether performed by men or women, we produced the same sort of draughts wrought by women which Apelles, Zeuxis, or Nicomachus hath left, is there any one who would reprehend us as attempting rather to humor and cajole men than to convince them? Verily I do not think it. Moreover, if, whilst we go to make appear that the poetic or comic art is not one thing in men and another in women, we compare Sappho’s verses with Anacreon’s, or the Sibylline oracles with those of Bacis, can any one justly blame this way of argumentation, because it insinuates a credence into the pleased and delighted hearers? No one surely would say this. Neither can a man truly any waybetter learn the resemblance and the difference between feminine and virile virtue than by comparing together lives with lives, exploits with exploits, as the products of some great art; duly considering whether the magnanimity of Semiramis carries with it the same character and impression with that of Sesostris, or the cunning of Tanaquil the same with that of King Servius, or the discretion of Porcia the same with that of Brutus, or that of Pelopidas with Timoclea,— regarding that quality of these virtues wherein lie their chiefest point and force. Moreover, virtues do admit some other differences, like peculiar colors, by reason of men’s dispositions, and are assimilated to the manners and temperaments of the bodies wherein they are, yea, to the education and manner of diet. Achilles was courageous in one manner, Ajax in another; the subtlety of Ulysses was not like that of Nestor, neither were Cato and Agesilaus just after the same manner; neither was Eirene a lover of her husband as Alcestis was; neither was Cornelia magnanimous in the same way with Olympias. But, for all this, we do not say that there are many kinds of fortitude, prudence, and justice specifically distinct, so long as their individual dissimilitudes exclude none of them from the specific definitions. Those things now which are very commonly discoursed of, and of which I know thou hast had the exact history and knowledge from solid books, I will at present omit, unless there be some public and recorded matters worth your hearing, which have escaped the historians of former times. And seeing that many worthy things, both public and private, have been done by women, it is not amiss to give a brief historical account of those that are public, in the first place."],[1,1,"Of those that escaped at the taking of Troy the most part were exercised with much tempestuous weather, and being inexperienced in navigation and unacquainted with the sea, they were wafted over into Italy; and about the river Tiber they made a very narrow escape by putting into such ports and havens as they could meet with. Whilst the men went about the country to enquire after pilots, there fell out a discourse among the women, that for a people as fortunate and happy as they had been, any fixed habitation on the land was better than perpetual wandering over the sea; and that they must make a new country for themselves, seeing it was impossible to recover that which they had lost. Upon this, complotting together, they set fire on the ships, Roma (as they say) being one of the first in the attempt. But having done these things, they went to meet their husbands, who were running towards the sea to the relief of the ships; and fearing their indignation, they laid hold some of them on their husbands, and some on their kinsfolk, and fell a kissing them soundly; by which carriage they obtained their charitable reception. Wherefore it hath been formerly, and now remains to be a custom among the Romans, for the women to salute their kinsfolk that come unto them by kissing. The Trojans as it seems, being sensible of the strait they were in, and having also made some experience of the natives entertaining them with much bounty and humanity, applauded the exploit of the women, and sat down by the Latins."],[2,2,"The action of the women of Phocis hath not fallen under the cognizance of any noted writer of that age, and vet there was never a more memorable deed of virtue wrought by women,—the which is attested by those famous sacred rites performed by the Phocians at Hyampolis, and by ancient decrees. The total history of the transaction is particularly recorded in the Life of Daiphantus. The story of those women is this. There was an implacable war between the Thessalians and the Phocians. For these (the Phocians) slew all the Thessalian governors and magistrates in the cities of Phocis in one day. Whereupon they (the Thessalians) slew two hundred and fifty Phocian hostages, and with their whole host marched up against them through Locris, publishing their resolution to spare no men that were of age, and to sell the women and children for slaves. Daiphantus therefore, the son of Bathyllius, a triumvir, governor of Phocis, persuaded the Phocian men themselves to go to meet the Thessalians in battle; but as for the women, together with their children, that they should assemble them from all the parts of Phocis into one place, which they should pile round with combustible matter, and should leave a watch, to whom they should give in charge, that if he perceived that the men were conquered, he should immediately set fire to the pile and burn all the bodies to ashes. The counsels were agreed to by sone, but one stands up and saith: It is just that these things be consented to by the women also, and if they do not cheerfully submit to it, they should have no force offered to them. The account of this discourse being come to the women, they assembled together by themselves, and carried it by vote, and applauded Daiphantus as a man that best consulted the affairs of Phocis; they say also, that the children meeting together privately voted the same things. These matters being thus settled, the Phocians joining battle at Cleonae, a town of Hyampolis, got the victory. Hence the Grecians call this vote of the Phocian women Aponoia (the desperate resolve). And of all the festivals this of the Elaphebolia is the greatest, which they observe to Diana in Hyampolis to this day, in remembrance of this victory."],[3,3,"The people of Chios possessed themselves of Leuconia upon this occasion following. A certain famous man of the nobles of Chios was married; whilst the bride was drawn in her chariot, King Hippoclus, an intimate friend of the bridegroom’s, being present with the rest, and also fuddled and merry, leaped into the chariot, not designing any incivility, but only to keep up the usual custom and to make sport. However, the bridegroom’s friends slew him. The effects of divine displeasure appearing against the people of Chios, and the oracle commanding them to slay the slayers of Hippoclus, they replied, We have all of us slain Hippoclus. The oracle commanded them all therefore to depart the city, if all did partake of the guilt. So that at length the principals, accessories, and abettors of the murder by any means whatsoever, being not a few in number nor feeble for strength, transplanted themselves into Leuconia, which the Chians had once taken from the Coroneans by the aid of the Erythraeans. Afterward a war arising between them and the Erythraeans, by far the most potent people among the Ionians, when the latter invaded Leuco nia, the men of Chios were not able to defend themselves and came to an agreement to depart upon these terms that every one should take with him only one cloak and one coat, and nothing else. But the women of Chios upbraided them as mean-spirited men, that they would lay down their weapons and go naked men through their enemies. And when they made answer that they were sworn so to do, they charged them not to leave their weapons behind them, but to say to their adversaries, that the spear is a cloak and the buckler a coat to every man of courage. The men of Chios being persuaded to these things, and emboldening themselves courageously against the Erythraeans, and showing their weapons, the Erythraeans were amazed at their audacity, and none opposed or hindered them, but were glad of their departure. These men therefore, being taught courage by the women in this manner, made a safe escape. Many years after this there was another exploit, nothing inferior to this in fortitude, performed by the women of Chios. When Philip, the son of Demetrius, besieged the city, he set forth a barbarous and insolent proclamation, inviting the servants to a defection upon promise of liberty and marriage of their mistresses, saying that he would give them their masters’ wives into their possession. At this the women were dreadfully and outrageously incensed; and also the servants were no less provoked to indignation, and were ready to assist. Therefore they rushed forth furiously and ascended the wall, bringing stones and darts, encouraging and animating the soldiers; so that in the end these women discomfited and repulsed the enemy, and caused Philip to raise his siege, while not so much as one servant fell off to him."],[4,4,"Of all the renowned actions performed by women, none was more famous than the fight with Cleomenes in the country of Argos, whom Telesilla the poetess by her influence defeated. This woman they say was of an honorable family, but had a sickly body; she therefore sent to consult the oracle concerning her health. Answer was made, that she must be a servant to the Muses. Accordingly she becomes obedient to the Goddess, applying herself to poetry and music; her distempers left her, and she became the mirror of women in the art of poetry. Now when Cleomenes, king of the Spartans, having slain many Argives (but not so many as some fabulously reported, to wit, 7,777), marched up against the city, the youthful women were (as it were) divinely inspired with desperate resolution and courage to repulse the enemies out of their native country. They take arms under the conduct of Telesilla, they place themselves upon the battlements, they crown the walls, even to the admiration of the enemy; they by a sally beat off Cleomenes, with the slaughter of many of his men; and as for the other king, Demaratus (as Socrates saith), he having entered the city and possessed him of the socalled Pamphyliacum, they beat him out. In this manner the city being preserved, those women that were slain in the engagement they buried by the Argive road; to them that escaped they gave the honor of erecting the statue of Mars, in perpetual memorial of their bravery. Some say this fight was on the seventh day of the month; others say it was on the first day of the month, which is now called the fourth and was anciently called Hermaeus by the Argives; upon which day, even to this time, they perform their Hybristica (i.e., their sacred rites of incivility), clothing the women with men’s coats and cloaks, but the men with women’s veils and petticoats. To repair the scarcity of men, they admitted not slaves, as Herodotus saith, but the best sort of the adjacent inhabitants to be citizens, and married them to the widows; and these the women thought meet to reproach and undervalue at bed and board, as worse than themselves; whence there was a law made, that married women should wear beards when they lay with their husbands."],[5,5,"Cyrus, causing the Persians to revolt from King Astyages and the Medes, was overcome in battle; and the Persians retreating by flight into the city, the enemy pursued so close that they had almost fallen into the city with them. The women ran out to meet them before the city, plucking up their petticoats to their middle, saying, Ye vilest varlets among men, whither so fast? Ye surely cannot find a refuge in these parts, from whence ye came forth. The Persians blushing for shame at the sight and speech, and rebuking themselves, faced about, and renewing the fight routed their enemies. Hence a law was enacted, that when the king enters the city, every woman should receive a piece of gold; and this law Cyrus made. And they say that Ochus, being in other kinds a naughty and covetous king, would always, when he came, compass the city and not enter it, and so deprive the women of their largess; but Alexander entered twice, and gave all the women with child a double benevolence"],[6,6,"There arose a very grievous and irreconcilable contention among the Celts, before they passed over the Alps to inhabit that tract of Italy which now they inhabit, which proceeded to a civil war. The women placing themselves between the armies, took up the controversies, argued them so accurately, and determined them so impartially, that an admirable friendly correspondence and general amity ensued, both civil and domestic. Hence the Celts made it their practice to take women into consultation about peace or war, and to use them as mediators in any controversies that arose between them and their allies. In the league therefore made with Hannibal, the writing runs thus: If the Celts take occasion of quarrelling with the Carthaginians, the governors and generals of the Carthaginians in Spain shall decide the controversy; but if the Carthaginians accuse the Celts, the Celtic women shall be judges."],[7,7,"The Melians standing in need of a larger country constituted Nymphaeus, a handsome man and marvellously comely, the commander for the transplanting of the colony. The oracle enjoined them to continue sailing till they cast away their ships, and there to pitch their colony. It happened that, when they arrived at Caria and went ashore, their ships were broken to pieces by a storm. Some of the Carians which dwelt at Cryassus, whether commiserating their distressed condition or dreading their resolution, invited them to dwell in their neighborhood, and bestowed upon them a part of their country; but then observing their marvellous increase in a little time, they conspired to cut them off by treachery, and provided a feast and great entertainment for that end and purpose. But it came to pass that a certain virgin in Caria, whose name was Caphene, fell in love with Nymphaeus. While these things were in agitation, she could not endure to connive at the destruction of her beloved Nymphaeus, and therefore acquainted him privately with the conspiracy of the citizens against him. When the Cryassians came to invite them, Nymphaeus made this answer: It isnot the custom of the Greeks to go to a feast without their wives. The Carians hearing this requested them also to bring their wives; and so explaining the whole transaction to the Melians, he charged the men to go without armor in plain apparel, but that every one of the women should carry a dagger stuck in her bosom, and that each should take her place by her husband. About the middle of supper, their signal token was given to the Carians; the point of time also the Grecians were sensible of. Accordingly the women laid open their bosoms, and the men laid hold of the daggers, and sheathing them in the barbarians, slew them all together. And possessing themselves of the country, they overthrew that city, and built another, which they called New Cryassus. Moreover, Caphene being married to Nymphaeus received due honor and grateful acknowledgments becoming her good services. Here the taciturnity and courage of women is worthy of admiration, that none of them among so many did so much as unwittingly, by reason of fear, betray their trust."],[8,8,"At the time when the Tyrrhenians inhabited the islands Lemnos and Imbros, they violently seized upon some Athenian women from Brauron, on whom they begat children, which children the Athenians banished from the islands as mixed barbarians. But these arriving at Taenarum were serviceable to the Spartans in the Helotic war, and therefore obtained the privilege of citizens and marriage, but were not dignified with magistracies or admitted to the senate; for they had a suspicion that they would combine together in order to some innovation, and conceived they might shake the present established government. Wherefore the Lacedaemonians, seizing on them and securing them, shut them up close prisoners, seeking to take them off by evident and strong convictions. But the wives of the prisoners, gathering together about the prison, by many supplications prevailed with the jailers that they might be admitted to go to salute their husbands and speak with them. As soon as they came in, they required them to change their clothes immediately and leave them to their wives; while the men, apparelled in their wives’ habits, should go forth. These things being effected, the women stayed behind, prepared to endure all hard usages of the prison, but the deluded keepers let out the men as if they had been their wives. Whereupon they seized upon Taygeta, exciting the Helotic people to revolt, and taking them to their aid; but the Spartans, alarmed by these things into a great consternation, by a herald proclaimed a treaty of peace. And they were reconciled upon these conditions, that they should receive their wives again, and furnished with ships and provisions should make an expedition by sea, and possessing themselves of a land and a city elsewhere should be accounted a colony and allies of the Lacedaemonians. These things did the Pelasgians, taking Pollis for their captain and Crataedas his brother, both Lacedaemonians, and one part of them took up their seat in Melos; but the most part of them, which were shipped with Pollis, sailed into Crete, trying the truth of the oracles, by whom they were told that, when they should lose their Goddess and their anchor, then they should put an end to their roving and there build a city. Wherefore, putting into harbor on that part of Crete called Chersonesus, panic fears fell upon them by night, at which coming under a consternation, they leaped tumultuously on board their ships, leaving on shore for haste the statue of Diana, which was their patrimony brought from Brauron to Lemnos, and from Lemnos carried about with them wherever they went. The tumult being appeased, when they had set sail, they missed this statue; and at the same time Pollis, finding that his anchor had lost one of its beards (for the anchor, having been dragged, as appeared, through some rocky place, was accidentally torn), said that the oracular answer of the Pythia was accomplished. Therefore he gave a sign to tack about, and accordingly made an inroad into that country, conquered those that opposed him in many battles, sat down at Lyctus, and brought many other cities to be tributary to him. And now they repute themselves to be akin to the Athenians on their mothers’ side, and to be Spartan colonies."],[9,9,"That which is reported to have fallen out in Lycia, although it be fabulous, hath yet common fame attesting it. Amisodarus, as they say, whom the Lycians call Isaras, came from a colony of the Lycians about Zeleia, bringing with him pirate ships, which Chimarrhus, a warlike man, who was also savage and brutish, was commander of. He sailed in a ship which had a lion carved on her head and a dragon on her stern. He did much mischief to the Lycians, so that they could not sail on the sea nor inhabit the towns nigh the sea-coast. This man Bellerophon pursued with his Pegasus and slew him, and also defeated the Amazons, for which he obtained no due requital, but lobates the king was most unjust to him; upon which Bellerophon went to the seashore, and made earnest supplication by himself to Neptune that he would render that country barren and unfruitful; and having said his prayers, he faced about. Upon which the waves of the sea arose and overwhelmed the land, and it was a dreadful sight to behold the lofty billows following Bellerophon and drowning the plain. And now, when the men by their deprecation, laboring to put a stop to Bellerophon, availed nothing at all, the women plucking up their petticoats met him full butt; upon which confounded with shame he turned back again, and the flood, as they say, returned with him. But some unriddle the fabulous part of this story, by telling us that it was not by execrations that he brought up the sea; but the fattest part of the plain lying lower than the sea, and a certain ridge extending itself all along the shore which beat off the sea, Bellerophon broke through this, so that the sea forcibly flowed in and overwhelmed the plain; and when the men by their humble addresses obtained nothing, the women assembling about him in multitudes gained respect from him and pacified his wrath. Some tell us that the celebrated Chimaera was a mountain opposite to the sun, which caused reflections of the sun’s beams, and in summer ardent and fiery heats, which spread over the plain and withered the fruits; and Bellerophon, finding out the reason of the mischief, cut through the smoothest part of the cliff, which especially caused these reflections. But on seeing that he was treated ungratefully, his indignation was excited to take vengeance on the Lycians, but was appeased by the women. The reason which Nymphis (in the fourth book concerning Heraclea) doth assign is to me not at all fabulous; for he saith, when Bellerophon slew a certain wild boar, which destroyed the cattle and fruits in the province of the Xanthians, and received no due reward of his service, he prayed to Neptune for vengeance, and obtained that all the fields should cast forth a salt dew and be universally corrupted, the soil becoming bitter; which continued till he, condescendingly regarding the women suppliants, prayed to Neptune, and removed his wrath from them. Hence there was a law among the Xanthians, that they should not for the future derive their names from their fathers, but from their mothers."],[10,10,"When Hannibal, the son of Barca, besieged the great city Salmantica in Spain, before he fought against the Romans, at the first assault the besieged citizens were surprised with fear, insomuch that they consented to grant him his demands, and to give him three hundred talents of silver and three hundred hostages. Upon which he raised his siege; when they changed their minds, and would not perform any thing that they had promised. Wherefore returning again to his siege, he gave command to his soldiers to take the city by storm, and fall to the plundering their goods. At this the barbarians, struck universally into a panic fear, came to terms of composition, for the free citizens to depart the city with their clothes to their backs, but to leave their weapons, goods, slaves, and city behind them. Now the women supposed that, although the enemies would strictly search every man as he departed, yet the women would go untouched. Accordingly, taking scimitars and hiding them under their coats, they fell in with the men as they marched out. When they were all gone out of the city, Hannibal sets a guard of Masaesylian soldiers, fixing their post without the gate, but the rest of his army fell promiscuously into the city to plunder. But the Masaesylians, seeing them busy in carrying away much spoil, were not able any longer to refrain or to mind the charge of their watch, taking it heinously that that was their lot, and therefore left their post and went to take their share of the booty. Upon this the women raised a shout to animate their husbands, and delivered the scimitars into their hands, and they themselves some of them fell upon the sentinels; insomuch that one of them, snatching away the spear of Banon the interpreter, smote him with it, though he was armed with a breastplate. And as for the rest, the men routed and put some to flight and slew others, making their escape by charging through them in a great body together with the women. Hannibal, being made acquainted with these things, pursued them, and those he took he slew; but some betaking themselves to the mountains easily made their escape, and afterwards, sending in their humble supplications, were admitted by him into the city, obtaining indemnity and civil usage."],[11,11,"A certain dreadful and monstrous distemper did seize the Milesian maids, arising from some hidden cause. It is most likely the air had acquired some infatuating and venomous quality, that did influence them to this change and alienation of mind; for all on a sudden an earnest longing for death, with furious attempts to hang themselves, did attack them, and many did privily accomplish it. The arguments and tears of parents and the persuasion of friends availed nothing, but they circumvented their keepers in all their contrivances and industry to prevent them, still murdering themselves. And the calamity seemed to be an extraordinary divine stroke and beyond human help, until by the counsel of a wise man a decree of the senate was passed, enacting that those maids who hanged themselves should be carried naked through the market-place. The passage of this law not only inhibited but quashed their desire of slaying themselves. Note what a great argument of good nature and virtue this fear of disgrace is; for they who had no dread upon them of the most terrible things in the world, death and pain, could not abide the imagination of dishonor and exposure to shame even after death."],[12,12,"It was a custom among the maids of Cios to assemble together in the public temples, and to pass the day together in good fellowship; and there their sweethearts had the felicity to behold how prettily they sported and danced about. In the evening this company went to the house of every particular maid in her turn, and waited upon each other’s parents and brethren very officiously, even to the washing of their feet. It oftentimes so fell out that many young men fell in love with one maid; but they carried it so decently and civilly that, when the maid was espoused to one, the rest presently gave off courting of her. The effect of this good order among the women was that no mention was made of any adultery or fornication among them for the space of seven hundred years."],[13,13,"When the tyrants of Phocis had taken Delphi, and the Thebans undertook that war against them which was called the Holy War, certain women devoted to Bacchus (which they call Thyades) fell frantic and went a gadding by night. and mistaking their way they came to Amphissa; and being very much tired and not as yet in their right wits, they flung down themselves in the market-place, and fell asleep as they lay scattered up and down here and there. But the wives of the Amphisseans, fearing, because that city was engaged to aid the Phocians in the war and abundance of the tyrants’ soldiery were present in the city, the Thyades might have some indignity put upon them, ran forth all of them into the market-place and stood silently round about them, neither would offer them any disturbance whilst they slept; but when they were awake, they attended their service particularly and brought them refreshments; and in fine, by persuasions obtained leave of their husbands to accompany them and escort them in safety to their own borders."],[14,14,"The injury done to Lucretia and her great virtue were the causes of banishing Tarquinius Superbus, the seventh Roman king from Romulus, she being married to an illustrious man, one of the royal race. She was ravished by one of Tarquin’s sons, who was in a way of hospitality entertained by her; and after she had acquainted her friends and family with the abuse offered her, she immediately slew herself. Tarquinius having fallen from his dominion, after many battles that he fought in attempting to regain his kingly government, at last prevailed with Porsena, prince’of the Etrurians, to encamp against Rome with a powerful army. Whereupon the Romans, being pressed with war and famine at the same time, likewise knowing that Porsena was not only a great soldier but a just and civil person, resolved to refer the matters against Tarquinius to him as a judge. This proposal Tarquinius obstinately refused to consent unto, saying that Porsena could not be a just arbitrator if he did not remain constant to his military alliance. Whereupon Porsena left him to himself, and made it his endeavor to depart a friend to the Romans, on condition of having restored to him the tracts of land they had cut off from the Etrurians and the captives they had taken. Upon these accepted conditions hostages being given,—ten male children,’and ten females (among whom was Valeria, the daughter of Publicola the consul),—he immediately ceased his warlike preparations before the articles of agreement were quite finished. Now the virgin hostages going down to the river, as if they intended only to wash themselves a little further than ordinary from the camp, there, by the instigation of one of them whose name was Cloelia, wrapping their garments about their heads, they cast themselves into that great river Tiber, and assisting one another, swam through those vast depths with much labor and difficulty. There are some who say that Cloelia compassing a horse got upon him, and passing over gently before, the rest swimming after her, conducted, encouraged, and assisted them; the argument they use for this we shall declare anon. As soon as the Romans saw the maids had made such a clever escape, they admired indeed their fortitude and resolution, but did not approve of their return, not abiding to be worse in their faith than any one man; therefore they charged the maids to return back, and sent them away with a safe conduct. Tarquinius laid wait for them as they passed the river, and wanted but little of intercepting the virgins. But Valeria with three of her household servants made her flight to the camp of Porsena; and as for the rest, Aruns, Porsena’s son, gave them speedy help and delivered them from the enemies. When they were brought, Porsena looking upon them commanded them to tell him which of them advised and first attempted this enterprise; all of them being surprised with fear, except Cloelia, were silent, but she said, that she was the author of it; at which Porsena, mightily surprised, commanded an horse curiously adorned with trappings should be brought, which he gave to Cloelia, and dismissed them all with much generosity and civility; and this is the ground which many make of saying that Cloelia passed through the river on horseback. Others deny this story, but yet say that Porsena admiring the undauntedness and confidence of the maid, as being beyond what is commonly in a woman, bestowed a present on her becoming a man champion. It is certain that there is the statue of a woman on horseback by the side of the Sacred Way, which some say represents Cloelia, others, Valeria."],[15,15,"Aristotimus having usurped tyranny over the people of Elis in Peloponnesus, against whom he prevailed by the aid of King Antigonus, used not his power with any meekness or moderation. For he was naturally a savage man; and being in servile fear of a band of mixed barbarians, who guarded his person and his government, he connived at many injurious and cruel things which his subjects suffered at their hands, among which was the calamity of Philodemus. This man had a beautiful daughter, whose name was Micca. This maid one of the tyrant’s captains of auxiliaries, called Lucius, attempted to lie with, more out of a design to debauch her than for any love he had to her; and for this end he sent to fetch her to him. The parents verily seeing the strait they were in advised her to go; but the maid, being of a generous and courageous spirit, clasped about her father, beseeching him with earnest entreaties that he would rather see her put to death than that her virginity should be filthily and wickedly violated. Some delay being made, Lucius himself starts up in the midst of his cups, enraged with wrath and lust, and drunk with wine; and finding Micca laying her head on her father’s knees, he instantly commanded her to go along with him; but she refusing, he rent off her clothes, and whipped her stark naked, she stoutly enduring the smart in silence. When her father and mother perceived that by their tears they could not avail or bring any succor to her, they turned to imploring the help of both Gods and men, as persons that were oppressed by the most cruel and unrighteous proceedings. But this barbarous fellow, drunk and raging every way with madness, ran the maid through as she lay with her, face in her father’s bosom. Neither was the tyrant affected with these cruelties, but slew many and sent more into exile; for they say eight hundred took their flight into Aetolia, petitioning the tyrant that their wives and children might come to them. A little after he made proclamation, permitting the women that would to go to their husbands, carrying with them all their household goods that they pleased; but when he perceived that all the women received the proclamation with pleasure (for the number was above six hundred), he charged them all to go in great companies on the appointed day, as if he intended to consult for their safety. When the day came, they crowded at the gates with their goods packed up, carrying their children, some in their arms and some in carts, and stayed for one another. All on a sudden many of the tyrant’s creatures made towards them in great haste, crying aloud to them to stay, while they were yet at great distance from them; and as they approached, they charged the women to return back. Likewise turning about their chariots and carts, they forced them upon them, drove the horses through the midst of them without fear or wit, suffering the women neither to follow nor to stay, nor to reach forth any help to the perishing infants, some of whom were killed falling out of the carts, others run over by the carts. So they drove them in (as so many sheep which butchers drive along), hauling and whipping them as they thronged upon one another, till they had crowded them all into a prison; but their goods they returned to Aristotimus. The people of Elis taking these things very heinously, the priestesses devoted to Bacchus (which they call the Sixteen), taking with them their suppliant boughs and wreaths belonging to the service of their God, went to meet Aristotimus in the market-place; the guards, out of a reverential awe, stood off and gave way to their approach. These priestesses stood still at first with silence, solemnly reaching forth their supplicatory rods; but as soon as they appeared as petitioners and deprecators of his wrath against the women, he fell into a great rage at the guards, exclaiming against them that they had suffered the priestesses to approach his presence, and he caused some to be thrust away, others to be beaten and dragged through the marketplace, and fined them two talents apiece. These things being transacted in this manner, one Hellanicus moved a conspiracy against this tyrant. He was a man who, by reason of old age and the loss of two sons by death, was unsuspected of the tyrant, as being altogether unlikely for action. In the mean time also the exiles waft themselves over from Aetolia, and take Amymona, a very convenient place on the borders to entrench a camp in, where they received great numbers of the citizens who made their escape by flight from Elis. Aristotimus being startled at these things went in to the imprisoned women, and thinking to work them to his pleasure more by fear than by favor, charged them to send letters to their husbands, enjoining them to depart out of the coasts; if they would not write, he threatened them to slay their children before their eyes, and then put them (the mothers) to death by torments. Whilst he was long provoking and urging them to declare whether they would obey his mandates or not, most of them answered him nothing, but looked with silence one upon another, signifying by nods and gestures that they were not at all affrighted at his threat. But Megisto the wife of Timocleon, who both in respect of her husband and her own excellent accomplishments carried the port of a princess among them, would not vouchsafe to rise off her seat to him nor permit the rest so to do, but as she sat, she gave him this answer:— Verily if thou wert a discreet man, thou wouldst not after this manner discourse with women about their husbands, but wouldst send to them as to our lords, finding out better language than that by which thou hast deluded us. But if thou thyself despairest to prevail with them, and therefore undertakest to trepan them by our means, do not hope to put a cheat upon us again. And may they never be guilty of such baseness, that for the saving their wives and little ones they will desert that liberty of their native country; for it is not so great a prejudice to them to lose us, whom even now they are deprived of, as it will be benefit to set the subjects at liberty from thy cruelty and oppression. Aristotimus, being not able to refrain himself at this speech of Megisto, required that her son should be brought, as if it were to slay him before her eyes; but whilst the officer was seeking out the child, that was in the company of other children playing and wrestling together, his mother called him by his name, and said: Come hither, my child; before thou hast any sense and understanding, be thou delivered from bitter tyranny; for it would be much more grievous to me to see thee basely enslaved than to see thee die. At which Aristotimus drawing his sword upon the mother herself, and transported with rage, was going to fall upon her, when one of his favorites, Cylon by name (esteemed his trusty confidant, but in reality a hater of him, and a confederate with Hellanicus in the conspiracy), put a stop to him, and averted him in an humble manner, telling him: This is an ignoble and woman-like carriage, not at all becoming a person of a princely mind and a statesman. Hereupon Aristotimus scarcely coming to his senses departed. Now observe what an ominous prodigy happened to him. It was about noon, when he was taking some repose, his wife sitting by; and whilst his servants were providing dinner, an eagle was seen in the air floating over the house, which did, as it were considerately and on purpose, let fall a stone of an handsome bigness upon that part of the roof of the house which was over the apartment where Aristotimus lay. At the same time there was also a great rattling from above, together with an outcry made by the people that were abroad looking upon the bird. Upon which Aristotimus, falling into a great consternation and examining the matter, sent and called his soothsayer which he usually consulted in his public concerns, and being in great perplexity, desired to be satisfied what that prodigy meant. The soothsayer bade him be of good cheer, for it signified that Jupiter now wakened and assisted him. But to the citizens that he could confide in he said, that vengeance would no longer be delayed from falling on the tyrant’s head. Wherefore it was concluded by Hellanicus and his friends not to defer any longer, but to bring matters to an issue the next day. At night Hellanicus imagined in his sleep that he saw one of his dead sons stand by him saying, What is the matter with thee, O father! that thou sleepest To-morrow thou shalt be governor of this city. Being animated by his vision, he encouraged the rest concerned with him. Now Aristotimus was informed that Craterus, coming to his aid with great forces, was encamped in Olympia; upon which he became so confidently secure, that he ventured to go without his guards into the market-place, Cylon only accompanying him. Wherefore Hellanicus, observing this opportunity, did not think good to give the signal to those that were to undertake the enterprise with him, but with a clear voice and lifting up both his hands, he spake saying: O ye good men! why do ye delay? Here is a fair theatre in the midst of your native country for you to contend in for the prize of valor. Whereupon Cylon in the first place drawing his sword smote one of Aristotimus’s waiting gentlemen; but Thrasybulus and Lampis making a brisk opposition, Aristotimus escaped by flight into the temple of Jupiter. Here slaying him, they dragged forth his corpse into the market-place, and proclaimed liberty to the citizens. Neither were the men there much before the women, who immediately ran forth with joyful acclamations, environing the men and binding triumphant garlands about their heads. The multitude presently rushed on upon the tyrant’s palace, where his wife shutting herself into her bed-chamber hanged herself. He had also two daughters, maidens of most beautiful complexions, ripe for marriage. Those they laid hands on, and haled forth, with a desperate resolution to slay them, but first to torment and abuse them. But Megisto, with the rest of the women, meeting them called out with a loud voice: Will they perpetrate such enormities who reckon themselves a free people, in imitation of the practices of audacious and libidinous tyrants? The multitude reverencing the gravity of this matron, pleading with them so undauntedly as also affectionately with tears, they resolved to lay aside this opprobrious way of proceeding, and to cause them to die by their own hands. As they were therefore returned into the chamber, they required the maids immediately to be their own executioners. Muro, the eldest, untying her girdle and tying it about her neck, saluted her sister, and exhorted her to be careful and do whatever she saw her do; lest (as she said) we come to our death in a base and unworthy manner. But the younger desiring it might be her lot to die first, she delivered her the girdle, saying: I did never deny thee any thing thou didst ever desire, neither will I now; take this favor also. I am resolved to bear and endure that which is more grievous than death to me, to see my most dear sister die before me. Upon this, when she had instructed her sister how to put the girdle so as to strangle her, and perceived her dead, she took her down and covered her. And now the eldest sister, whose turn was next, besought Megisto to take care of her, and not suffer her to lie indecently after she was dead. So that there was not any one present that was so bitter and vehement a tyrant-hater that he did not lament and compassionate these maidens upon their brave and virtuous behavior. Of the innumerable famous exploits performed by women, these examples may suffice. But as for their particular virtues, we will describe them according as they offer themselves scattered here and there, not supposing that our present history doth necessarily require an exact order of time."],[16,16,"Some of the Ionians who came to dwell at Miletus, falling into contention with the sons of Neleus, departed to Myus, and there took up their situation, where they suffered many injuries from the Milesians; for they made war upon them by reason of their revolt from them. This war was not indeed without truces or commerce, but upon certain festival days the women of Myus went to Miletus. Now there was at Myus Pythes, a renowned man among them, who had a wife called Iapygia, and a daughter Pieria. Pythes, when there was a time of feasting and sacrificing to Diana among the Milesians, which they called Neleis, sent his wife and daughter, who desired to participate of the said feast; when one of the most potent sons of Neleus, Phrygius by name, fell in love with Pieria. He desired to know what service he could do which might be most acceptable to her. She told him, that he should bring it to pass that she with many others might have their frequent recourse thither. Hence Phrygius understood that she desired friendship and peace with the citizens of Miletus; accordingly he finished the war. Whence arose that great honor and renown of Pieria in both cities; insomuch that the Milesian women do to this day make use of this benediction to new married wives, that their husbands may love them so as Phrygius loved Pieria."],[17,17,"A war arose between the Naxians and Milesians upon the account of Neaera, the wife of Hypsicreon, a Milesian. For she fell in love with Promedon a Naxian, who was Hypsicreon’s guest. Promedon lies with his beloved Neaera; and she, fearing her husband’s displeasure, took shipping with her Promedon, who carried her over into Naxos and placed her a supplicant to Vesta. The Naxians not restoring her upon demand, for the sake of Promedon and making her devotion to Vesta their pretence, a war arose. To the assistance of the Milesians came in many others; and of the Ionians the Erythraeans were most ready. So that this war was of long continuance, and had great calamities attending it. But as it was begun by the lewdness of a woman, so it was ended by a woman’s policy. Diognetus, a colonel of the Erythraeans, holding a fortification committed to his keeping, which was cast up against the Naxians, lying naturally to great advantage and well furnished with ammunition, took great spoils from the Naxians; yea, he captivated both free married women and virgins; with one of which, called Polycrita, he fell in love, and treated her not as a captive but after the manner of a married wife. Now a festival coming in turn to be celebrated among the Milesians in the camp, and all of them given to their cups and luxury, Polycrita petitioned Diognetus that he would be pleased to permit her to send some part of the cakes to her brethren. He permitting and bidding her do it, she thrust into a cake a piece of lead engraven with writing, and commanded the bearer to say to her brethren that they alone by themselves should eat up what she had sent. Accordingly they met with the plate of lead, and read Polycrita’s hand-writing, advising them that night to fall upon their enemies, who, by reason of excess caused by their feastings, were overcome with wine and therefore in a careless secure condition. They acquainted the officers with it, and urged them to accompany them forth against the enemies. Upon engagement the stronghold being gotten and many slain, Polycrita by entreaty of her countrymen obtained the life of Diognetus and preserved him. But she being met by her countrymen at the gate, who received her with acclamations of joy and garlands, and greatly applauded her deed, could not bear the greatness of the joy, but died, falling down at the gate of the citadel, where she was buried; and it is called the Sepulchre of Envy, as though some envious fortune had grudged Polycrita the fruition of so great honor. And thus do the Naxian writers declare the history. But Aristotle saith, that Polycrita was not taken captive, but that by some other way or means Diognetus seeing her fell in love with her, and was ready to give and do all that he could for the enjoying her. Polycrita promised to consent to him, provided she might obtain one only thing of him; concerning which, as the philosopher saith, she required an oath of Diognetus. When he had sworn, she required Delium to be delivered up to her (for the stronghold was called Delium), otherwise she would not yield to go with him. He, being besotted with lust and for his oath’s sake, delivered up the place into the hands of Polycrita, and she to her countrymen. From henceforward they adjusted matters so equally, that the Naxians had free converse, as they pleased, with the Milesians."],[18,18,"There were two brethren, Phobus and Blepsus, twins of the stock of Codrus, natives of Phocaea; of which two Phobus, the elder, threw himself from the Leucadian rocks into the sea, as Charon of Lampsacus hath told us in history. This Phobus, having potency and royal dignity, took a voyage into Parium upon the account of his own private concerns; and becoming a friend and guest to Mandron king of the Bebrycians, the same that were called Pituoessans, he aided and assisted him in the war against those of the bordering inhabitants that molested him. So that when Phobus was returning back by sea, Mandron showed great civility to him, promising to give him a part of his country and city, if he would bring over the Phocaeans and plant them as inhabitants in Pituoessa. Phobus therefore persuading his countrymen sent his brother to conduct them over as planters, and likewise the obligation was performed on Mandron’s part according to expectation. But the Phocaeans taking great booty, prey, and spoils from the neighboring barbarians, were first envied, and afterwards became a terror to the Bebrycians; and therefore they desired to be rid of them. As for Mandron, being an honest and righteous person, they could not possess him against the Grecians; but he taking a long journey, they provided to destroy the Phocaeans by treachery. Mandron had a daughter called Lampsace, a virgin, who was acquainted with the plot; and first she endeavored to take off her friends and familiars from it, admonishing them what a dreadful and ungodly enterprise they were going upon,—to murder men that were benefactors, military auxiliaries, and now citizens. But when she could not prevail with them, she declared to the Grecians secretly what was plotting, and wished them to stand upon their guard. Upon this, the Phocaeans provided a sacrifice and feast, and invited the Pituoessans into the suburbs; on which, dividing themselves into two parts, with one they surprised the walls of the city, with the other they slew the men. Thus taking the city, they sent to Mandron, desiring him to join with their own rulers in the government. As for Lampsace, she died of a sickness, and they buried her sumptuously, and called the city Lampsace after her name. But when Mandron, avoiding all suspicion of betraying his people. refused to come to dwell among them, and desired this favor at their hands, that they would send him the wives and children of the deceased, the Phocaeans most readily sent them, offering them no injury at all. And ascribing in the first place heroic renown to Lampsace, in the last place they decreed a sacrifice to her as a Goddess, which they continue yearly to offer."],[19,19,"Aretaphila, a Cyrenaean, was not of ancient time, but lived in the time of the Mithridatic war. She arrived at such a degree of fortitude and experience in counsel as might be compared with the conduct of any heroic ladies. She was the daughter of Aeglator and the wife of Phaedimus, both renowned men. She was a great beauty, excelling in discretion, and was not unacquainted with the most knotty pieces of policy; but the common disasters of her native country rendered her famous. Nicocrates, having then usurped the tyranny over the Cyrenaeans, not only murdered many other citizens, but also assassinated Melanippus, a priest of Apollo, with his own hand, and held the priesthood himself. He slew also Phaedimus, the husband of Aretaphila, and married Aretaphila against her will. Unto a thousand other villanies he added this, that he set guards at the gates, who mangled the dead corpses as they were carrying forth, pricking them with their daggers and clapping hot irons to them, lest any citizen should be carried out privily under pretence of being a dead corpse. Aretaphila’s own proper calamities were very grievous to her, although the tyrant, for the love that he bare to her, suffered her to enjoy a great part of his regal power; for his love had subdued him unto her, and to her alone was he gentle and manageable, being very rude and savage in his behavior to others. But that which troubled her more than other things was to see her miserable country suffering such horrid things in so base a manner; one citizen being slaughtered after another, without any hopes of a vindictive justice from any. The exiles also were altogether enfeebled, affrighted, and scattered here and there. Aretaphila therefore supposed herself to be the only hope remaining for the state; and emulating the famous and brave enterprises of Thebe of Pherae, although she was destitute of the faithful friends and helpers which circumstances afforded to Thebe, she laid a plan to despatch her husband by poison. But in setting herself about it, providing the materials, and trying many experiments with poisons, the matter could not be hid, but was discovered; and there being proof made of the attempt, Calbia, Nicocrates’s mother, being naturally of a murdering implacable spirit, presently adjudged Aretaphila to torments and then to death. But love abated the rage of Nicocrates, and put him upon delay; and the vigorous manner in Which Aretaphila met the accusation and defended herself gave some plausible ground for his hesitation. But when she was convicted by the clearest proofs, and the preparation she had made for the poison was even in sight, admitting no denial, she confessed that she provided poison, but not deadly poison. But truly, O sir, she said, I am contending for matters of great concern, no less indeed than the honor and power which by thy gracious favor I reap the fruit of. I am maligned by many ill women, whose poisons and treacheries I stand in fear of, and therefore have been persuaded to contrive something on the other side in my own defence. These are haply foolish and woman-like plots, but not such as deserve death, unless it seem good to thee as judge to take away thy wife’s life on account of lovepotions and charms, which she has used because she wishes to be loved by thee more than thou wouldst have her. Notwithstanding this defence which Aretaphila had made for herself, Nicocrates thought good to commit her to torments; and Calbia presided in the judicature, rigid and inexorable. But Aretaphila bore up invincibly under her tortures, till Calbia herself was tired, sore against her will. But Nicocrates being pacified discharged her, and was sorry he had tortured her. And it was not very long ere he went in again unto her, being highly transported with affection, renewing his favor towards her with honors and courteous behavior. But she would not be brought under by flattery, who had held out so stoutly under tortures and pains; and an emulation of victory, conjoined with the love of honesty, made her betake herself to other measures. She had a daughter marriageable, an excellent beauty. Her she presented for a bait to the tyrant’s brother, a young stripling and lasciviously addicted. There was a report, that Aretaphila used such enchantments and witchcrafts towards the maid, that she plainly charmed and destroyed the young man’s reason. He was called Leander. After he was entangled, he petitioned his brother and accomplished the marriage. Now the maid, being instructed by her mother, instigated and persuaded him to set the city at liberty, insinuating that he himself could not live long free under an arbitrary government, nor could he marry a wife or reserve her to himself. Also some friends, Aretaphila’s favorites, suggested to him continually some accusations or surmises concerning his brother. But as soon as he perceived that Aretaphila was counselling and aiding in these matters, he undertook the business, and excited Daphnis a household servant, who slew Nicocrates by his command. In what followed, he attended not so much to Aretaphila, but presently manifested by his actions that he was rather a fratricide than a tyrannicide; for he managed his affairs perversely and foolishly. But yet he had some honor for Aretaphila, and she had some influence with him; neither did she manage any enmity or open opposition against him, but ordered her affairs privily. First of all, she stirred up an African war against him, and incited Anabus, a certain duke, to invade his borders and approach the city; and then she buzzed into Leander’s head suspicions against the favorites and officers, saying that they were not forward to fight but rather ambitious of peace and tranquillity, which indeed (she said) the state of affairs and the security of his dominion required of him if he would hold his subjects in firm subjection; and she would effect a cessation of arms and bring Anabus to a parley with him, if he would permit it, before an incurable war should break forth. Leander gave her commission. First she treated with the African, and with the promise of great presents and treasures begged that he would seize Leander when he came to treat with him. The African was persuaded, but Leander was backward to it; only for the respect that he bore to Aretaphila, who said that she would be present, he went unarmed and unguarded. But as he came nigh and saw Anabus, he made a halt, and would have waited the coming of his guards; only Aretaphila being present sometimes encouraged him, sometimes reviled him. But at last, when he still hesitates, she undauntedly lays hold on him, and dragging him resolutely along, delivers him to the barbarian. He was immediately seized, confined, and bound, and kept prisoner by the African, until Aretaphila’s friends, with other citizens, procured the treasures promised. Many people acquainted with this ran forth to the parley; and as soon as they saw Aretaphila, they were so transported that they had like to have forgot their indignation against the tyrant, and reckoned the punishing him of no great concern. But the first work after the enjoyment of their liberty was the saluting Aretaphila, between acclamations of joy and weeping, and falling down before her, as before the statue of one of the Gods. And the people flocked in one after another, so that they scarcely had time that evening to receive Leander again and return into the city. When they had satisfied themselves in honoring and applauding Aretaphila, they turned themselves to the tyrants; and Calbia they burnt alive, Leander they sewed up in a sack and threw him into the sea, but they voted that Aretaphila should bear her share in the government together with the statesmen, and be taken into counsel. But she, by great sufferings having acted a tragi-comedy consisting of various parts, and at last obtained the reward of the garland, as soon as she saw the city set at liberty, betook herself to her private apartment; and casting off all multiplicity of business, she led the rest of her time in spining, and finished her days in tranquillity among her friend and acquaintance."],[20,20,"There were two most potent persons among the tetrarchs of Galatia, allied by kin to each other, Sinatus and Synorix; one of which, Sinatus, took a maid to wife, Camma by name, very comely to behold for person and favor, but principally to be admired for virtue. For she was not only modest and loving to her husband, but discreet and of a generous mind. And by reason of her gentle and courteous behavior she was extremely acceptable to her inferiors; yea, that which rendered her more eminently renowned was, that being a priest of Diana (for the Galatians worship that goddess most) she did always appear magnificently adorned in all sacred processions and at the sacrifices. Wherefore Synorix, falling in love with her, could not prevail either by persuasions or violence, whilst her husband lived. He commits a horrid crime,—he slays Sinatus treacherously, —and not long after accosts Camma, whilst she abode within the temple, and bore Synorix’s crime not in an abject and despondent manner, but with a mind intent upon revenge on Synorix, and only waiting an opportunity. He was importunate in his humble addresses, neither did he seem to use arguments that were without all show of honesty. For as in other things he pretended that he far excelled Sinatus, so he slew him for the love he bare to Camma and for no other wicked design. The woman’s denials were at first not very peremptory, and then by little and little she seemed to be softened towards him. Her familiars and friends also lay at her in the service and favor of Synorix, who was a man of great power, persuading and even forcing her. In fine therefore she consented, and accordingly sent for him to come to her, that the mutual contract and covenant might be solemnized in the presence of the Goddess. When he came, she received him with much courtesy, and bringing him before the altar and pouring out some of the drink-offering upon the altar out of the bowls, part of the remainder she drank herself and part she gave him to drink. The cup was poisoned mead. As she saw him drink it all up, she lifted up a shrill loud voice, and fell down and worshipped her Goddess, saying: I call thee to witness, O most reverend Divinity! that for this very day’s work’s sake I have over-lived the murder of Sinatus, no otherwise taking any comfort in this part of my life but in the hope of revenge that I have had. And now I go down to my husband. And for thee, the lewdest person among men, let thy relations prepare a sepulchre, instead of a bride-chamber and nuptials. When the Galatian heard these things, and perceived the poison to wamble up and down and indispose his body, he ascended his chariot, hoping to be relieved by the jogging and shaking. But he presently alighted, and put himself into a litter, and died that evening. Camma continued all that night, and being told that he had ended his life, she comfortably and cheerfully expired."],[21,21,"Galatia also produced Stratonica the wife of Deiotarus, and Chiomara the wife of Ortiagon, both of them women worth remembrance. Stratonica knowing that her husband wanted children of his own body to succeed in his kingdom, she being barren persuaded him to beget a child on another woman, and subject it to her tutelage. Deiotarus admiring her proposal, committed all to her care upon that account. She provided a comely virgin for him from among the captives, Electra by name, and brought her to lie with Deiotarus. The children begotten of her she educated very tenderly and magnificently, as if they had been her own."],[22,22,"It fell out that Chiomara, the wife of Ortiagon, was taken captive with other women, in the time when the Romans under Cneus Manlius overcame the Galatians of Asia in battle. The centurion that took her made use of his fortune soldier-like and defiled her; for he was, as to voluptuousness and covetousness, an ill-bred and insatiable man, over whom avarice had gotten an absolute conquest. A great quantity of gold being promised by the woman for her ransom, in order to her redemption he brought her to a certain bank of a river. As the Galatians passed over and paid him the money in gold, and received Chiomara into their possession, she gave an intimation of her pleasure to one of them by nod,—to smite the Roman while he was kissing and taking his leave of her. He obeyed her commands and cut off his head. She takes it, wraps it up in her apron, and carries it with her; and as she comes to her husband, she casts down the head before him, at which being startled he said, O wife! thy fidelity is noble. Yea, verily, replied she, it is a nobler thing that there is now but one man alive that hath ever lain with me. Polybius saith that he discoursed with this woman at Sardis, and admired her prudence and discretion."],[23,23,"When Mithridates sent for sixty noblemen of Galatia as friends, he seemed to carry himself abusively and imperiously towards them, which they were all mightily provoked at. Poredorix, a man of a robust body and lofty mind, who was no less than tetrarch of the Tosiopae, designed to lay hold on Mithridates, seizing him when he should be determining causes on the bench of judicature in the gymnasium, and to force him bench and all into the ditch; but by a certain chance he went not up to the place of judicature that day, but sent for the Galatians to come home to him to his house. Poredorix encouraged them all to be of good courage, and when they should be all come together there, to fall upon him on every side, slay him, and cut his body in pieces. This conspiracy was not unknown to Mithridates, an intimation of it being given him; accordingly he delivers up the Galatians one by one to be slain. But calling to mind a young man among them, who excelled in comeliness and beauty all whom he knew, he commiserated him and repented himself and was apparently grieved, supposing him slain among the first, and also sent his command, that if he were alive he should remain so. The young man’s name was Bepolitanus. There was a strange accident befell this man. When he was apprehended, he had on very gay and rich apparel, which the executioner desired to preserve clean from being stained with blood; and undressing the young man leisurely, he saw the king’s messengers running to him and calling out the name of the youth. So that covetousness, which is the ruin of many, unexpectedly saved the life of Bepolitanus. But Poredorix being slain was cast forth unburied, and none of his friends did dare to come near him; only a certain woman of Pergamus, that was conversant with him while he lived at Galatia, attempted to cover his corpse and bury it. But when the guards perceived her, they laid hold on her and brought her before the king. And it is reported that Mithridates was much affected at the sight of her, the young maid seeming altogether harmless, and the more so, as it seemed, because he knew that love was the reason of her attempt. He gave her leave therefore to take away the corpse and bury it, and to take grave-clothes and ornaments at his cost."],[24,24,"Theagenes the Theban, who held the same sentiments with regard to his country’s welfare with Epaminondas, Pelopidas, and the other most worthy Thebans, was slain in Chaeronea, in the common disaster of Greece, even then when he had conquered his enemies and was in pursuit of them. For it was he that answered one who cried out aloud to him, How far wilt thou pursue? Even (saith he) to Macedonia. When he was dead, his sister survived him, who gave testimony that he was nobly descended, and that he was naturally a great man and excellently accomplished. Moreover, this woman was so fortunate as to reap a great benefit by her prowess, so that the more public calamities fell upon her, so much the easier she bore them. For when Alexander took Thebes and the soldiers fell a plundering, some in one part and some in another, it happened that a man, neither civil nor sober but mischievous and mad, took up his quarters in Timoclea’s house. He was a captain to a Thracian company, and the king’s namesake, but nothing like him; for he having no regard either to the family or estate of this woman, when he had swilled himself in wine after supper, commanded her to come and lie with him. Neither ended he here, but enquired for gold and silver, whether she had not some hid by her; sometimes threatening as if he would kill her, sometimes flattering as if he would always repute her in the place of a wife. She, taking the occasion offered by him, said: Would God I had died before this night came, rather than lived to it; that though all other things had been lost, I might have preserved my body free from abuse. But now seeing it is thus come to pass, and Divine Providence hath thus disposed of it that I must repute thee my guardian, lord, and husband, I will not hold any thing from thee that is thine own. And as for myself, I see I am at thy disposition. As for corporeal enjoyments, the world was mine, I had silver bowls, I had gold, and some money; but when this city was taken, I commanded my maids to pack it up altogether, and threw it, or rather put it for security, into a well that had no water in it. Neither do many know of it, for it hath a covering, and nature hath provided a shady wood round about it. Take then these things, and much good may they do thee; and they shall lie by thee, as certain tokens and marks of the late flourishing fortune and splendor of our family. When the Macedonian heard these things, he stayed not for day, but presently went to the place by Timoclea’s conduct, commanding the garden-door to be shut, that none might perceive what they were about. He descended in his morning vestment. But the revengeful Clotho brought dreadful things upon him by the hand of Timoclea, who stood on the top of the well; for as soon as she perceived by his voice that he reached the bottom, she threw down abundance of stones upon him, and her maids rolled in many and great ones, till they had dashed him to pieces and buried him under them. As soon as the Macedonians came to understand this and had taken up the corpse, there having been late proclamation that none of the Thebans should be slain, they seized her and carried her before the king and declared her audacious exploit; but the king, who by the gravity of her countenance and stateliness of her behavior did perceive in her something that savored of the greatest worth and nobility, asked her first, What woman art thou? She courageously and undauntedly answered: Theagenes was my brother, who was a commander at Chaeronea, and lost his life fighting against you in defence of the Grecian liberty, that we might not suffer any such thing; and seeing I have suffered things unworthy of my rank, I refuse not to die; for it is better so to do than to experience another such a night as the last, which awaits me unless thou forbid it. All the most tender-spirited persons that were present broke out into tears; but Alexander was not for pitying her, as being a woman above pity. But he admired her fortitude and eloquence, which had taken strong hold on him, and charged his officers to have a special care and look to the guards, lest any such abuse be offered again to any renowned family; and dismissed Timoclea, charging them to have a special regard to her and all that should be found to be of her family."],[25,25,"Arcesilaus was the son of Battus who was surnamed Felix, not at all like to his father in his conversation. His father, when he lived, laid a fine of a talent upon him for making fortifications about his house. After his father’s death he being of a rugged disposition (therefore surnamed the Severe), and following the counsels of Laarchus, an ill friend, became a tyrant instead of a king. For Laarchus affecting the government for himself, either banished or slew the noblemen of Cyrene, and charged the fault upon Arcesilaus; and at last casting him into a wasting and grievous disease, by giving him the sea-hare in his drink, he deprived him of his life. So that Laarchus assumed the government, under pretence of being protector to Arcesilaus’s young son Battus; but the youth, by reason either of his lameness or youthful age, was contemned. As for his mother, many made addresses to her, being a modest and courteous woman, and she had many of the commons and nobility at her devotion. Therefore Laarchus, pretending to be her humble servant, would needs marry her, and thereby take Battus to the dignity of being son and then allow him a share in the government. But Eryxo (for that was the woman’s name), taking counsel of her brethren, bade Laarchus treat with them as if she had designed marriage; Laarchus accordingly treating with Eryxo’s brethren, they on purpose delay and prolong the business. Eryxo sends one of her maid-servants acquainting him, that for the present her brethren did oppose the match, but if they could but accomplish it so as to lie together once, her brethren would cease arguing the matter any farther, and would give their consent. He should therefore come to her by night, if he pleased; an entrance being once made in a business, the rest will succeed well enough. These things were mighty pleasing to Laarchus, and he was much inflamed by the woman’s obliging carriage towards him, and declared that he would come to whatever place she should command him. These things Eryxo transacted with the privity of Polyarchus, her eldest brother. A time being now appointed for the congress, Polyarchus placed himself in his sister’s bed-chamber, together with two young men that were sword-men, all out of sight, to revenge the death of his father, whom Laarchus had lately murdered. Eryxo sending at the time to acquaint him, he entered without his guard, and the young men falling upon him, he was wounded with the sword and died; the corpse immediately they threw over the wall. Battus they brought forth and proclaimed king over his father’s dominions, and Polyarchus restored to the Cyrenaeans their ancient constitution of government. There were present at that time many soldiers of Amasis, the Egyptian king; whom Laar chus had employed and found faithful, and by whose means he had been not a little formidable to the citizens. These sent messengers to accuse Polyarchus and Eryxo to Amasis. At this the king was greatly incensed, and determined to make war upon the Cyrenaeans. But it happened that his mother died, and while he was solemnizing her funeral, ambassadors came and brought the news of his intentions to Cyrene. Wherefore it was thought best by Polyarchus to go and apologize for himself. Eryxo would not desert him, but was resolved to accompany him and run the same hazard with him. Nor would his mother Critola leave him, though she was an old woman; for great was her dignity, she being the sister of old Battus, surnamed Felix. As soon as they came into Egypt, as others with admiration approved of the exploit, so even Amasis himself did not a little applaud the chastity and fortitude of Eryxo, honoring her with presents and royal attendance, with which he sent back Polyarchus and the ladies into Cyrene."],[26,26,"Xenocrita of Cumae deserves no less to be admired for her exploits against Aristodemus the tyrant, whom some have supposed to be surnamed the Effeminate, being ignorant of the true story. He was called by the barbarians Malakos (that is soft and effeminate) with regard merely to his youth; because, when he was a mere stripling, with other companions of the same age who wore long hair (whence they were called Coronistae, as it seems from their long hair), he became famous in the war against the barbarians. He was also not only renowned for resolution and activity, but very exceedingly remarkable for his discretion and providence; insomuch that being admired by the citizens he proceeded to the highest dominion among them. He was to bring aid to the Romans when they were in war with the Etrurians, who engaged to restore Tarquinius Superbus to his kingdom; in all which expedition, that was very long, he managed all affairs so as to ingratiate himself with the military part of the citizens, aiming more at the making himself head of a popular faction than general of the army. He accordingly prevails with them to join with himin attacking the senate, and in casting out the citizens of highest rank and most potent into exile. Afterwards becoming tyrant, he was flagitious in his carriage towards women and free-born youth, and exceeded even himself in vileness. For history reports of him how that he accustomed the boys to wear their hair long and set with golden ornaments, and the girls he compelled to be polled round, and to wear youths’ jerkins and short-tailed petticoats. Notwithstanding, he had a peculiar affection for Xenocrita, a girl of Cumae, left behind by her exiled father. Her he kept, but could not bring over to his humor by any insinuations or persuasions, neither had he gained her father’s consent; however, he reckoned the maid would be brought to love him by constant conversation with him, since she would be envied and reputed very happy by the citizens. But these things did not at all besot the maid; but she took it heinously that she must be constrained to dwell with him, not espoused or married. Neither did she less long for the liberty of her native country than did those who were hated by the tyrant. It happened about that time that Aristodemus was casting up an entrenchment about the borders of Cumae, a work neither necessary nor profitable, only because he was resolved to tire out the citizens with hard toil and labor; for every one was required to carry out a stinted number of baskets of earth daily, in order to the delving this ditch. A certain maid, as she saw Aristodemus approaching, ran aside and covered her face with her apron; but when Aristodemus was withdrawn, the young men would sport and jest with her, asking her whether out of modesty she avoided only the sight of Aristodemus and was not so affected towards other men. She made answer designedly, rather than otherwise, that of the Cumaeans Aristodemus was the only man. This sentence thus spoken verily touched them all very near, for it provoked the generousminded men among them for very shame to the recovering of their liberties. And it is said that Xenocrita was heard to say, that she had rather carry earth for her father, if he were at home, than participate in the great luxury and pomp of Aristodemus. These things added courage to them that were about to make an insurrection against Aristodemus, which Thymoteles had the chief management of; for Xenocrita providing them safe admittance, they easily rushed in upon Aristodemus, unarmed and unguarded, and slew him. In this manner the city of Cumae gained its liberty, by the virtue of two women; one by suggesting and invigorating the enterprise, the other by bringing it to an issue. When honors and great presents were tendered to Xenocrita, she refused all; but requested one thing, that she might bury the corpse of Aristodemus. This they delivered her, and made her a priestess of Ceres; reckoning that, as it was a deserved honor bestowed on her, so she would be no less acceptable to the Goddess."],[27,27,"It is reported that the wife of Pythes, who lived at the time of Xerxes, was a wise and courteous woman. Pythes, as it seems, finding by chance some gold mines, and falling vastly in love with the riches got out of them, was insatiably and beyond measure exercised about them; and he brought down likewise the citizens, all of whom alike he compelled to dig or carry or refine the gold, doing nothing else; many of them dying in the work, and all being quite worn out. Their wives laid down their petition at his gate, addressing themselves to the wife of Pythes. She bade them all depart and be of good cheer; but those goldsmiths which she confided most in she required to wait upon her, and confining them commanded them to make up golden loaves, all sorts of junkets and summer-fruits, all sorts of fish and flesh meats, in which she knew Pythes was most delighted. All things being provided, Pythes coming home then (for he happened to go a long journey) and asking for his supper, his wife set a golden table before him, having no edible food upon it, but all golden. Pythes admired the workmanship for its imitation of nature. When, however, he had sufficiently fed his eyes, he called in earnest for something to eat; but his wife, when he asked for any sort, brought it of gold. Whereupon being provoked, he cried out, I am an hungered. She replied: Thou hast made none other provisions for us; every skilful science and art being laid aside, no man works in husbandry; but neglecting sowing, planting, and tilling the ground, we delve and search for useless things, killing ourselves and our subjects. These things moved Pythes, but not so as to give over all his works about the mine; for he now commanded a fifth part of the citizens to that work, the rest he converted to husbandry and manufactures. But when Xerxes made an expedition into Greece,Pythes, being most splendid in his entertainments and presents, requested a gracious favor of the king, that since he had many sons, one might be spared from the camp to remain with him, to cherish his old age. At which Xerxes in a rage slew this son only which he desired, and cut him in two pieces, and commanded the army to march between the two parts of the corpse. The rest he took along with him, and all of them were slain in the wars. At which Pythes fell into a despairing condition, so that he fell under the like suffering with many wicked men and fools. He dreaded death, but was weary of his life; yea, he was willing not to live, but could not cast away his life. He had this project. There was a great mound of earth in the city, and a river running by it, which they called Pythopolites. In that mound he prepared him a sepulchre, and diverted the stream so as to run just by the side of the mound, the river lightly washing the sepulchre. These things being finished, he enters into the sepulchre, committing the city and all the government thereof to his wife; commanding her not to come to him, but to send his supper daily laid on a sloop, till the sloop should pass by the sepulchre with the supper untouched; and then she should cease to send, as supposing him dead. He verily passed in this manner the rest of his life; but his wife took admirable care of the government, and brought in a reformation of all things amiss among the people."]]},"phrases":[[44,9,67,70,"c"],[46,16,19,20,"c"],[46,27,344,348,"c"],[47,1,61,65,"c"],[106,25,393,394,"c"],[142,15,662,664,"c"],[144,0,491,495,"c"],[144,11,52,54,"c"],[144,19,518,522,"c"],[144,20,155,156,"c"],[144,24,539,541,"c"],[148,17,148,150,"c"],[150,3,291,292,"c"],[150,20,225,226,"c"]],"lex":{},"quotes":{"9":[["quoted_by","excerpta-vaticana",1,7]],"15":[["quotes","the-wars-of-the-jews",1,157],["quoted_by","oratio-quarta-contra-arianos-sp",1,15],["quoted_by","oratio-quarta-contra-arianos-sp",1,18],["quoted_by","oratio-quarta-contra-arianos-sp",1,19],["quoted_by","oratio-i-contra-arianos",1,47],["quoted_by","theodoretus-historia-ecclesiastica",1,4]],"19":[["quotes","hiero",4,2]],"22":[["quotes","the-histories",21,396],["quotes","the-histories",21,398]],"24":[["quotes","archidamus",1,82],["quotes","letters",2,4]]},"notes":{"0":["Θουκυδίδῃ 2, 45","ἐβουλήθης *: ἠβουλήθης","συντεταγμένα Basileensis: συντεταγμένην","εὐριπίδης] Herc. fur. 673","μαντικὴν Cobetus: μιμητικὴν","ἀντιπαραβάλλωμεν Dinsius: ἀντιπαραβάλλοιμεν","κοινότητα M: καινότητα","χρόας *: κροιὰς","ἀνδρείας *: ἀνδρίας","ἐκβιβάζωσι W: ἐκβιάζωσι","βιβλίοις W: βεβαίους βιβλίοις"],"1":["πάσης X: πάσῃ","καλῶς] κακῶς?","δεῖ X: δὲ"],"2":["μὲν αὐτοὺς] αὐτοὺς μὲν Dinsius","ποι *: που","ταὐτὰ Duebnerus: ταῦτα"],"3":["ἐπώ̀κισαν X: ἐπῴκησαν","συμπαρόντων] συμπαροξυνόντων?","προσλιπαροῦσαι] προσταλαιπωροῦσαι W"],"4":["θεοῦ M: θεοὺς","τῷ idem: τῇ","Σωκράτης] Mueller. Fragm. H Gr. 4 p. 497","δὲ] malim δὴ","Ηρόδοτος] 6, 83"],"6":["ἐπάρχους] ἱππάρχους Polyaenus 7, 50"],"7":["δὲ M","Κρύασσον X: κρύασσαν","ἀόπλους *: ἀνόπλους"],"8":["ἀλλαχόσε] ἀλλαχόθι Dinsius","Δελφ̀ν καὶ Κραταΐδαν Meursius: ἀδελφὸν κραταΐδα. cf. Phot. Bibl. 137 b 21. 141 a 7. Mueller. Fragm. 1 p. 356","αὑτοὺς?"],"9":["ὁμοῦ] ὅμως M","εὔξατο *: ηὔξατο","ἀνακλάσεις Cobetus: ἀνακλάσεις καὶ ἀνακαύσεις","Νύμφις] Mueller 3 p. 14"],"10":["ἐν] ἑνὶ Polyaen. 7, 48. ἐν ἑνὶ Herwerdenus. cf. p. 276 d","ἐδύναντο *: ἠδύναντο","ἀνεῖλεν Herwerdenus: εἴλεν"],"12":["κειαι. Κείων Cobetus: κίαι. κίων.","βαδίζοντες X","ἀλλήλων] αὐτῶν X"],"14":["μενεῖ G. Papavassiliu: μένει","παρεβάλοντο *: παρεβάλλοντο"],"15":["εἰς Herwerdenus: ἐπʼ","malim ὑπὲρ ἑξακοσίας","ἐπεφέροντο] ἐπεφαίνοντο Cobetus. συνεπεφέροντο?","διεφθείροντο] διεφθείρετο Dinsius","ὁσίως] καὶ ὁσίως Schellensius","τῆς Benselerus: ἐκ τῆς","δυεῖν?","διένευσαν W: δι’ εὔνοιαν","πεῖσαι] scrib. vid. πείσειν","πέπονθας - καθεύδων;] πεπονθὼς - καθεύδεις; Dinsius","ἑταίρους W: ἑτέρους","μέλλετε] add. ἔφη vel ἐβόησεν Dinsius. ἀνεβόησεν?","πολὺ Cobetus: πολλοὶ","αὐτῷ] αὐτ͂ͅ Dinsius","ταῦτα] ταύτὰ Cobetus deleto ὅμοια","Μυρὼ] Μοιρὼ Cobetus","ἄν] οὖν idem","καταστρέψωμεν] καταστρέψομεν idem","προτέραν?","οὐδὲν] οὐτʼ Dinsius","τοῦ] malim τὸ","αὐτῆς?"],"16":["ἀποστασίαν] ἀπόστασιν Cobetus","ἦν] γ’ ἦν idem","Νηληίδα] Νειλήια idem","ἐνενόει] ἤρετο idem ex Polyaen. 8, 35. Sed cf. Erotici Script. ed. Hercher. 1 p. 379, 4. 391, 2","συνεὶς *: συνεὶς οὐν"],"17":["ἔχων καὶ del. Cobetus","ἐλευθέρας *: ἐλευθέρους","γενομένη] fortasse supplendum καὶ θεασαμένη","Ἀριστοτέλης] Fragm. 518","ἐβούλοντο *: ἠβούλοντο"],"18":["Φόβος] Φόξος Pol. 8, 37","Ξάρων] Mueller. 1 p. 33","ἐξεκαλέσαντο] ἐξεκάλεσαν Cobetus","κατελάβοντο] κατέλαβον?"],"19":["αἰκισαμένην] αἰκισάμενον M","ταὐτὰ Dinsius: τὰ αὐτὰ","τὸ ἔργον] τῷ ἔργῳ Turnebus","διαταττούσης] διαταραττούσης?","ἄοπλος *: ἄνοπλος","ἐξέδραμον] συνεξέδραμον?","ὀλίγον Huttenus: ὀλίγου","προβαλλομένη W: παραβαλλομένη"],"20":["Σινόριξ hic et infra p. 781 b et Pol. 8, 39: συνόριξ","διατριβὰς] τὰς διατριβὰς?","τῇ X: τῷ","ἀπολαύουσα W: ἀπολαβοῦσα. cf. p. 259 e. 272 f","ἀλλα’ ἢ *: ἀλλὰ"],"22":["ἀμαθὴς καὶ del. Cobetus"],"23":["Πορηδ́όριξ Iunius hic et infra: πορηδόραξ","Τοσιωπῶν] Τολιστοβώγων W: Τεκτοσάγων?","βήματι *: βήματι γυμνασίῳ","προέχοντος W: προέχοντος πρωτεύσαντος","ἀτρέμα] ἠρέμα Cobetus"],"24":["ἴλης X: εἴλης","τοῦτο M: τούτου","ἢ ζῆν] fort. supplendum: ἢ ζῆν· καὶ γὰρ ἂν ἐξῆν τὸ γοῦν σῶμα κἑ","ἀπολλυμένων] ἀπολομένων Cobetus","ἀπείρατον] add. ἂν idem","διαφυλάξαι] διεφύλαξα Turnebus","βούλει σύ *: βουλήσῃ","Κλωθὼ] cf. Hes. Scut. 258"],"25":["μὲν Herwerdenus: μὲν οὔ","ʽἁλίαρχος vel Λέαρχος Herod. 4, 160","ἀποδεὶξαι *: ἀποδείξας","δεῖν Benselerus: δεῖ","ἀναπτοηθεὶς] ἀναπτερωθεὶς Cobetus","αὑτῷ *: αὐτῷ","προαγαγόντες Herwerdenus: προσαγαγόντες","παρὰ] τὰ παρὰ?"],"26":["τἀληθὲς *: τὸ ἀληθὲς","στρατείᾳ *: στρατιᾷ","μοχθηρότερος Herwerdenus: μοχθηρ́τατος","κόμαις] κομᾶν M","καὶ τῶν] κατὰ τῶν Salmasius","lacunam add. W, quam supplet verbis: ἐν τούτοις δὲ καὶ γυνή τις","ἐπιόντα X: ἀπιόντα","ὅ τι *: ὅτι","γὰρ] γοῦν M","αἰσχύνῃ] αἰσχύνη Dinsius","τοὺς Patzigius"],"27":["γηροβοσκεῖν] γηροβοσκόν Cobetus"]}}
\ No newline at end of file
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the virtues of women, Clea, I do not hold the same opinion as Thucydides. For he declares that the best woman is she about whom there is the least talk among persons outside regarding either censure or commendation, feeling that the name of the good woman, like her person, ought to be shut up indoors and never go out. But to my mind Gorgias appears to display better taste in advising that not the form but the fame of a woman should be known to many. Best of all seems the Roman custom, which publicly renders to women, as to men, a fitting commemoration after the end of their life. So when Leontis, that most excellent woman, died, I forthwith had then a long conversation with you, which was not without some share of consolation drawn from philosophy, and now, as you desired, I have also written out for you the remainder of what I would have said on the topic that man’s virtues and woman’s virtues are one and the same. This includes a good deal of historical exposition, and it is not composed to give pleasure in its perusal. Yet, if in a convincing argument delectation is to be found also by reason of the very nature of the illustration, then the discussion is not devoid of an agreeableness which helps in the exposition, nor does it hesitate To join The Graces with the Muses, A consorting most fair, as Euripides says, and to pin its faith mostly to the love of beauty inherent to the soul. If, conceivably, we asserted that painting on the part of men and women is the same, and exhibited paintings, done by women, of the sort that Apelles, or Zeuxis, or Nicomachus has left to us, would anybody reprehend us on the ground that we were aiming at giving gratification and allurement rather than at persuasion ? I do not think so. Or again, if we should declare that the poetic or the prophetic art is not one art when practised by men and another when practised by women, but the same, and if we should put the poems of Sappho side by side with those of Anacreon, or the oracles of the Sibyl with those of Bacis, will anybody have the power justly to impugn the demonstration because these lead on the hearer, joyous and delighted, to have belief in it ? No, you could not say that either ? And actually it is not possible to learn better the similarity and the difference between the virtues of men and of women from any other source than by putting lives beside lives and actions beside actions, like great works of art, and considering whether the magnificence of Semiramis has the same character and pattern as that of Sesostris, or the intelligence of Tanaquil the same as that of Servius the king, or the high spirit of Porcia the sanie as that of Brutus, or that of Pelopidas the same as Timocleia’s, when compared with due regard to the most important points of identity and influence. For the fact is that the virtues acquire certain other diversities, their own colouring as it were, due to varying natures, and they take on the likeness of the customs on which they are founded, and of the temperament of persons and their nurture and mode of living. For example, Achilles was brave in one way and Ajax in another; and the wisdom of Odysseus was not like that of Nestor, nor was Cato a just man in exactly the same way as Agesilaus, nor Eirene fond of her husband in the manner of Alcestis, nor Cornelia high-minded in the manner of Olympias. But, with all this, let us not postulate many different kinds of bravery, wisdom, and justice - if only the individual dissimilarities exclude no one of these from receiving its appropriate rating. Those incidents which are so often recited, and those of which I assume that you, having kept company with books, have assuredly record and knowledge, I will pass over for the present; but with this exception: if any tales worthy of perusal have escaped the attention of those who, before our time, have recorded the commonly published stories. Since, however, many deeds worthy of mention have been done by women both in association with other women and by themselves alone, it may not be a bad idea to set down first a brief account of those commonly known."],[1,1,"Most of those that escaped from Troy at the time of its capture had to weather a storm, and, because of their inexperience in navigation and ignorance of the sea, were driven upon the shores of Italy, and, in the neighbourhood of the river Tiber, they barely escaped by running in, under compulsion, where there were anchorages and havens. While the men were wandering about the country, in search of information, it suddenly occurred to the women to reflect that for a happy and successful people any sort of a settled habitation on land is better than all wandering and voyaging, and that the Trojans must create a fatherland, since they were not able to recover that which they had lost. Thereupon, becoming of one mind, they burned the ships, one woman, Roma, taking the lead. Having accomplished this, they went to meet the men who were hurrying to the sea to save the ships, and, fearful of their anger, some embraced their husbands and some their relatives, and kissed them coaxingly, and mollified them by this manner of blandishment. This is the origin of the custom, which still persists among the Roman women, of greeting their kinsfolk with a kiss. The Trojans, apparently realizing the inevitable necessity, and after having also some experience with the native inhabitants, who received them kindly and humanely, came to be content with what had been done by the women, and took up their abode there with the Latins."],[2,2,"The deed of the women of Phocis has not found any writer of high repute to describe it, yet it is not inferior in point of bravery to anything ever done by women, as is attested by imposing sacred rites which the Phocians perform even to this day in the neighbourhood of Hyampolis, and by ancient decrees. Of these events a detailed account of the achievements is given in the Life of Daïphantus, and the women’s part was as follows. The Thessalians were engaged in a war without quarter against the Phocians. For the Phocians had slain on one day all the Thessalian governors and despots in their cities. Whereupon the Thessalians massacred two hundred and fifty Phocian hostages; then with all their forces they made an invasion through Locris, having previously passed a resolution to spare no grown man, and to make slaves of the children and women. Accordingly Daïphantus, Bathyllius’s son, one of the three governors of Phocis, persuaded the men to meet the Thessalians in battle, and to bring together into some one place the women with their children from all Phocis, and to heap about them a mass of faggots, and to post guards, giving them instructions that, if they learned the men were being vanquished, they should with all haste set fire to the mass and reduce the living bodies to ashes. Nearly all voted approval of the plan, but one man arose in the council and said it was only right that the women approve this also; otherwise they must reject it, and use no compulsion. When report of this speech reached the women, they held a meeting by themselves and passed the same vote, and they exalted Daïphantus for having conceived the best plan for Phocis. It is said that the children also held an assembly on their own account and passed their vote too. After this had been done, the Phocians engaged the enemy near Cleonae of Hyampolis, and gained the victory. To this vote of the Phocians the Greeks gave the name ofDesperation ; and the greatest festival of all. the Elaphebolia in honour of Artemis, they celebrate in Hyamoolis even to this day in commemoration of that victory."],[3,3,"The reason which led the Chians to appropriate Leuconia as a settlement was as follows: One of the men who appear to have been prominent in Chios was getting married, and, as the bride was being conducted to his home in a chariot, the king, Hippoclus, a close friend of the bridegroom, being there with the rest amid the drinking and merry-making, jumped up into the chariot, not with intent to do anything insulting, but merely following the common custom and indulging in facetiousness. Whereupon the friends of the bridegroom killed him. Signs of divine anger were soon disclosed to the Chians, and the god of the oracle bade them slay the slayers of Hippoclus, but they said that they all had slain Hippoclus. So the god bade them all leave the city, if they were all involved in the crime. And thus the guilty, both those who had taken a hand in the murder and those who had in any way assented to it, being not few in number nor without strength, the Chians sent away to settle in Leuconia, which they had earlier wrested from the Coroneans and taken possession of with the co-operation of the Erythraeans. Later, however, they became involved in war with the Erythraeans, the most powerful of the lonians; and when these marched against Leuconia, they were not able to hold out, and agreed to evacuate the town under truce, each man to have one cloak and one inner garment and nothing else. The women, however, called them cowards if they purposed to lay down their arms and go forth naked through the midst of the enemy. But when the men said that they had given their oath, the women bade them not to leave their arms behind, but to say, by way of answer to the enemy, that the spear serves as a cloak, and the shield as a shirt, to a man of spirit. The Chians took this advice, and when they used bold words towards the Erythraeans and displayed their weapons, the Erythraeans were frightened at their boldness, and no one approached them nor hindered them, but all were well pleased at their departure. So the Chians, having been taught courage by their women, were saved in this way. A deed which does not in the least fall short of this one in bravery was performed by the women of Chios many years later at the time when Philip, son of Demetrius, was besieging their city, and had made a barbarous and insolent proclamation bidding the slaves to desert to him, their reward to be freedom and marriage with their owners, meaning thereby that he was intending to unite them with the wives of their masters. But the women, suddenly possessed of fierce and savage spirit, in company with their slaves, who were themselves equally indignant and supported the women by their presence, hastened to mount the walls, both bringing stones and missiles, and exhorting and importuning the fighting men until, finally, by their vigorous defence and the wounds inflicted on the enemy by their missiles, they repulsed Philip. And not a single slave deserted to him."],[4,4,"Of all the deeds performed by women for the community none is more famous than the struggle against Cleomenes for Argos, which the women carried out at the instigation of Telesilla the poetess. She, as they say, was the daughter of a famous house but sickly in body, and so she sent to the god to ask about health; and when an oracle was given her to cultivate the Muses, she followed the god’s advice, and by devoting herself to poetry and music she was quickly relieved of her trouble, and was greatly admired by the women for her poetic art. But when Cleomenes king of the Spartans, having slain many Argives (but not by any means seven thousand, seven hundred and seventy-seven, as some fabulous narratives have it) proceeded against the city, an impulsive daring, divinely inspired, came to the younger women to try, for their country’s sake, to hold off the enemy. Under the lead of Telesilla they took up arms, and, taking their stand by the battlements, manned the walls all round, so that the enemy were amazed. The result was that Cleomenes they repulsed with great loss, and the other king, Demaratus, who managed to get inside, as Socrates says, and gained possession of the Pamphyliacum, they drove out. In this way the city was saved. The women who fell in the battle they buried close by the Argive Road, and to the survivors they granted the privilege of erecting a statute of Ares as a memorial of their surpassing valour. Some say that the battle took place on the seventh day of the month which is now known as the Fourth Month, but anciently was called Hermaeus among the Argives; others say that it was on the first day of that month, on the anniversary of which they celebrate even to this day the Festival of Impudence, at which they clothe the women in men’s shirts and cloaks, and the men in women’s robes and veils. To repair the scarcity of men they did not unite the women with slaves, as Herodotus records, but with the best of their neighbouring subjects, whom they made Argive citizens. It was reputed that the women showed disrespect and an intentional indifference to those husbands in their married relations from a feeling that they were underlings. Wherefore the Argives enacted a law, the one which says that married women having a beard must occupy the same bed with their husbands!"],[5,5,"At the time when Cyrus induced the Persians to revolt from king Astyages and the Medes he was defeated in battle. As the Persians were fleeing to the city, with the enemy not far from forcing their way in along with the Persians, the women ran out to meet them before the city, and, lifting up their garments, said, Whither are you rushing so fast, you biggest cowards in the whole world ? Surely you cannot, in your flight, slink in here whence you came forth. The Persians, mortified at the sight and the words, chiding themselves for cowards, rallied and, engaging the enemy afresh, put them to rout. As a result of this it became an established custom that, whenever the king rode into the city, each woman should receive a gold coin; the author of the law was Cyrus. But Ochus, they say, being a mean man and the most avaricious of the kings, would always make a detour round the city and not pass within, but would deprive the women of their largess. Alexander, however, entered the city twice, and gave all the women who were with child a double amount."],[6,6,"Before the Celts crossed over the Alps and settled in that part of Italy which is now their home, a dire and persistent factional discord broke out among them which went on and on to the point of civil war. The women, however, put themselves between the armed forces, and, taking up the controversies, arbitrated and decided them with such irreproachable fairness that a wondrous friendship of all towards all was brought about between both States and families. As the result of this they continued to consult with the women in regard to war and peace, and to decide through them any disputed matters in their relations with their allies. At all events, in their treaty with Hannibal they wrote the provision that, if the Celts complained against the Carthaginians, the governors and generals of the Carthaginians in Spain should be the judges; and if the Carthaginians complained against the Celts, the judges should be the Celtic women."],[7,8,"The Melians, being in need of wide acres, put in charge of the colony to be sent forth Nymphaeus, a young man and unusually handsome. The god bade them sail, and wherever they should lose their transports to settle in that place. It came about, as they put in at Caria and went ashore, that their ships were destroyed by a storm. The Carian inhabitants of Cryassus, whether pitying their sorry plight or fearing their boldness, bade them live near themselves, and gave them a portion of their land. Later, seeing their great expansion in a short time, they plotted to make away with them, after preparing a sumptuous banquet for the purpose. It happened that a Carian maiden was in love with Nymphaeus, but nobody else was aware of this. Her name was Caphene. As the plan was being put into operation, she could not suffer Nymphaeus to be put to death, and so she disclosed to him the intention of her fellow-citizens. So, when the Cryassians came to invite them, Nymphaeus said that it was not the custom for the Greeks to go to dinner without women. When the Carians heard this, they told them to bring the women too. On this understanding Nymphaeus informed the Melians of what had been done, and told the men to go to the place unarmed in conventional attire, but that each of the women should carry a sword in the fold of her garment and sit beside her husband or male relative. When, about the middle of the meal, the predetermined signal was given to the Carians, and the Greeks realized that the time had come, all the women at the same instant threw open the fold of their garments and the men, seizing the swords, attacked the barbarians and slew them all together. Then, taking possession of the land and razing that city, they built another, to which they gave the name of New Cryassus. Caphene married Nymphaeus and received the honour and gratitude merited by her valuable services. It is right and proper to admire both the silence and the courage of the women, and that not a single one of them among so many was led by timidity to turn coward even involuntarily. When the Etruscans had gained possession of Lemnos and Imbros, they carried away forcibly from Brauron Athenian women, and children were born to them. These the Athenians expelled from the islands on the ground that they were in part barbarian, and they put in at Taenarum and made themselves useful to the Spartans in the war with the Helots. For this they received citizenship and the right of intermarriage, but were not deemed worthy to hold office or to be members of the Senate, and this gave colour to the idea that some radical design underlay their coming together, and that they purposed to disturb the established institutions. Accordingly the Spartans took them into custody and, shutting them up in prison, placed a strong guard over them, seeking to convict them by clear and certain proofs. The wives of the prisoners, coming to the prison, by dint of many prayers and intreaties, were permitted by the guards to pass within just to greet and to speak to their husbands. When they had gone inside they bade their husbands to change their clothing quickly, leaving their own for their wives, and then, putting on their wives’ garments, to depart with their faces covered. This done, the women waited there, prepared to face all terrors, but the guards were deceived and allowed the men to pass, supposing, of course, that they were women. Following this, they seized the strongholds on Mount Taÿgetus, incited the body of Helots to revolt, and gladly received them as an addition to their forces. The Spartans were thrown into a great state of fear and, sending heralds, made peace with them, the conditions being that they should get back their wives, should receive money and ships, and sail away and, having found land and a city elsewhere, be considered as colonists and kindred of the Spartans. This the Pelasgians did, taking as leaders Pollis and Delphus and Crataïdas, all Spartans. A part of them settled in Melos, but Pollis and his associates, with the great majority, sailed to Crete, testing the truth of the oracles. For an oracle had been given them that whenever they should lose their goddess and their anchor they should cease from their wanderings and found a city in that place. So, when they had come to anchor off that part of Crete which is called the Chersonese, panic confusion fell upon them by night, by which they were so excited that they leaped aboard in utter disorder, leaving behind on land an ancient statue of Artemis which had been handed down to them from their ancestors, having been originally brought to Lemnos from Brauron, and from Lemnos had been carried about with them in all their journeyings. But when at sea, as the confusion subsided, they missed this, and at the same time Pollis discovered that the fluke was gone from the anchor (for apparently it had been broken off as the anchor dragged in some rocky places, without anybody’s noticing its loss), he declared that the god-given predictions were now fulfilled, and gave the signal to return. He took possession of the country, prevailed in many battles over those who ranged themselves against him, settled Lyctus, and took other cities under his control. Because of all this people regard them as related to the Athenians by descent on account of their mothers, and as colonists of the Spartans also."],[9,9,"That which is said to have happened in Lycia sounds like a myth, yet it has some supporting testimony in the tales that are told. Amisodarus, as they say, whom the Lycians call Isaras, arrived from the Lycian colony in the vicinity of Zeleia, bringing with him pirate ships, in command of which was Chimarrhus, a warlike man, bloodthirsty and brutal. He sailed in a vessel which had a lion as its figurehead at the prow, and a serpent at the stern. He did much evil to the Lycians, and it was not possible to sail the sea or even to live in the cities near the sea. This man Bellerophon slew, pursuing him with Pegasus as he was trying to escape. Bellerophon also drove out the Amazons, but met with no just treatment; in fact, lobates was most unjust with him. Because of this, Bellerophon waded into the sea, and prayed to Poseidon that, as a requital against lobates, the land might become sterile and unprofitable. Thereupon he went back after his prayer, and a wave arose and inundated the land. It was a fearful sight as the sea, following him, rose high in air and covered up the plain. The men besought Bellerophon to check it, but when they could not prevail on him, the women, pulling up their garments, came to meet him; and when he, for shame, retreated towards the sea again, the wave also, it is said, went back with him. Some, attempting to explain away the mythical element in this account, assert that he did not get the sea to move by imprecations, but that the most fertile part of the plain lies below the sea-level, and Bellerophon broke through the ridge extending along the shore, which kept the sea out; then, as the ocean rushed in violently and covered up the plain, the men accomplished nothing by beseeching him, but the women, flocking about him in a crowd, met with respect, and caused his anger to subside. Still others assert that the Chimaera, as it was called, was nothing but a mountain facing the sun, and that it caused reflexions of sunlight, fierce and fiery in the summer time, and by these, striking all over the plain, the crops were dried up; and that Bellerophon, sensing this, cut away the smoothest part of the precipice which mostly sent back the reflexions. When, however, he met with no gratitude, in anger he turned to avenge himself upon the Lycians, but was prevailed upon by the women. But the reason which Nymphis gives in the fourth book of his treatise about Heracleia is least mythical of all; for he says that Bellerophon killed a wild boar which was making havoc of the stock and crops in the land of the Xanthians, but obtained no fitting reward; whereupon he addressed to Poseidon imprecations against the Xanthians, and the whole plain suddenly became glittering with a salt deposit and was completely ruined, since the soil had become saline. This lasted until Bellerophon, out of respect for the women who besought him, prayed to Poseidon to give up his anger. For this reason it was the custom for the Xanthians to bear names derived not from their fathers but from their mothers."],[10,10,"When Hannibal, the son of Barea, before making his campaign against the Romans, attacked a great city in Spain, Salmantica, at first the besieged were terrified, and agreed to do what was ordered by giving him six thousand pounds and three hundred hostages. But when he raised the siege, they changed their minds and did nothing of what they had agreed to do. So he returned and ordered his soldiers, with the promise of plunder, to attack the city. At this the barbarians were panic-stricken, and carne to terms, agreeing that the free inhabitants should depart clad in one civilian garment, and should leave behind weapons, property, slaves, and their city. The women, thinking that the enemy would search each man as he came out, but would not touch the women, took swords, and, hiding them, hastened out with the men. When all had come out, Hannibal set over them a guard of Masaesylian soldiers in a place near the city, and kept them there under constraint. The rest of the soldiers rushed into the city in disorder and set to plundering. As much booty was being carried off, the Masaesylians could not bear to be merely spectators, nor did they keep their mind on their watching, but were much aggrieved and started to move away as if to have their share of the spoils. At this juncture the women, calling upon the men, handed them the swords, and some of the women of themselves attacked their guards. One of them snatched away the spear of Banon the interpreter, and smote the man himself; but he happened to have on his breast-plate. Of the others, the men struck down some, routed the rest, and forced a way out in a body, accompanied by the women. Hannibal, learning of this, sent in pursuit of them, and caught those who could not keep up. The others gained the mountains, and, for the time, escaped. Afterwards, however, they sent a petition to him, and were restored to their city, and received immunity and humane treatment."],[11,11,"Once upon a time a dire and strange trouble took possession of the young women in Miletus for some unknown cause. The most popular conjecture was that the air had acquired a distracting and infectious constitution, and that this operated to produce in them an alteration and derangement of mind. At any rate, a yearning for death and an insane impulse toward hanging suddenly fell upon all of them, and many managed to steal away and hang themselves. Arguments and tears of parents and comforting words of friends availed nothing, but they circumvented every device and cunning effort of their watchers in making away with themselves. The malady seemed to be of divine origin and beyond human help, until, on the advice of a man of sense, an ordinance was proposed that the women who hanged themselves should be carried naked through the market-place to their burial. And when this ordinance was passed it not only checked, but stopped completely, the young women from killing themselves. Plainly a high testimony to natural goodness and to virtue is the desire to guard against ill repute, and the fact that the women who had no deterrent sense of shame when facing the most terrible of all things in the world, death and pain, yet could not abide nor bear the thought of disgrace which would come after death."],[12,12,"It was a custom for the maidens of Ceos to go in a company to the public shrines and spend the day together, and their suitors watched their sports and dances. At evening they went by turns to each one’s home and waited upon one another’s parents and brothers even to washing their feet. Very often more than one youth would be in love with one maid, but their love was so orderly and so controlled by custom, that when the girl became engaged to one, the others ceased their attentions at once. The net result of this orderly behaviour on the part of the women was that there was no memory of a case of adultery or seduction in that country for the space of seven hundred years."],[13,13,"When the despots in Phocis had seized Delphi, and the Thebans were waging war against them in what has been called the Sacred War, the women devotees of Dionysus, to whom they give the name of Thy ads, in Bacchic frenzy wandering at night unwittingly arrived at Amphissa. As they were tired out, and sober reason had not yet returned to them, they flung themselves down in the market-place, and were lying asleep, some here, some there. The wives of the men of Amphissa, fearing, because their city had become allied with the Phocians, and numerous soldiers of the despots were present there, that the Thyads might be treated with indignity, all ran out into the market-place, and, taking their stand round about in silence, did not go up to them while they were sleeping, but when they arose from their slumber, one devoted herself to one of the strangers and another to another, bestowing attentions on them and offering them food. Finally, the women of Amphissa, after winning the consent of their husbands, accompanied the strangers, who were safely escorted as far as the frontier."],[14,14,"The two things that brought about the expulsion of Tarquinius Superbus, seventh king of Rome from Romulus, were arrogance and the virtue of Lucretia, a woman married to a distinguished man of royal lineage. For she was outraged by one of Tarquini sons who had been welcomed as a guest at her home. She told her friends and family what had been done to her, and immediately slew herself. Deposed from power, Tarquin waged various wars in his endeavours to regain his sovereignty. Finally he persuaded Porsena, ruler of the Etruscans, to march against Rome with a great force. At the same time with the war famine also attacked the Romans, and they, learning that Porsena was not merely a great soldier but a just and fair man as well, wished to make him judge in their case against Tarquin. But Tarquin was stubborn, saying that Porsena, if he did not remain faithful as an ally, would not be a just judge either; and so Porsena renounced him and made it his endeavour that when he went away he should be a friend of the Romans, and should get back such part of the land as they had cut off from the Etruscans, and also the prisoners of war. To confirm these terms hostages were given to him, ten youths and ten maidens, among whom was Valeria, the daughter of Publicola the consul, whereupon Porsena at once remitted all his preparation for the war, although the agreement was not yet consummated. The maidens went down to the river as if to bathe, a short distance away from the camp. At the instigation of one of them, Cloelia, they fastened their clothes to their heads, and took the risk of breasting a swift current and deep-whirling eddies, and by swimming close together they reached the other side by dint of a hard struggle, and with many a chance of failure. There are those who say that Cloelia procured a horse and, mounting it, swam it across slowly, acting as guide for the others, and encouraging and helping them as they were swimming. The argument with which they support this I will mention in a moment. When the Romans saw them safe and sound, they admired the maidens’ bravery and daring, yet did not like their coming back, nor could endure to prove themselves less honourable than one man in keeping faith. Accordingly they commanded the girls to go back again, and sent men with them to see that they got there. Tarquin set an ambush for these when they had crossed the river, and came very near getting the maidens in his power. But Valeria, daughter of the consul, Publicola, with three servants succeeded in escaping to the camp of Porsena, and the others Porsena’s son, Aruns, rescued from the enemy by hastening with all speed to their assistance. When they were brought to the camp, Porsena, with a look at them, bade them say which one of them was the instigator and leader in the plan. The others, for fear regarding Cloelia, said not a word; but Cloelia of her own accord said that it was herself, and Porsena, in admiration of her, ordered a horse to be brought, fittingly caparisoned, and presented it to her, and then sent them all back kindly and humanely. Many make of this an indication that Cloelia rode across the river on a horse. Others, however, say this is not so, but that Porsena, because he admired her strength and daring as above that of a woman, deemed her worthy of a gift fitting for a warrior. At all events, there stood an equestrian statue of a woman close beside the Sacred Way, as it is called, and some say that this is the statue of Cloelia, others of Valeria."],[15,15,"Aristotimus, having succeeded in becoming despot over the people of Elis, was able to prevail through the support of Antigonus the king, but he used his power for no seemly or moderate purpose. He was himself brutal by nature, and he was led by fear to be subservient to a band of mixed barbarians who kept guard over his person and his sovereignty, and he overlooked many arrogant and cruel deeds done to the citizens by them. An example is what happened to Philodemus. This man had a beautiful daughter named Micca, and this girl one of the officers of the despot’s mercenaries named Lucius, to show his arrogance, rather than for love of her, undertook to make his paramour, and sent a summons for her. Her parents, seeing the necessity, advised her to go, but the girl, being noble and high-minded, begged her father, embracing and beseeching him, that he would rather bear to see her dead than robbed of her maidenhood in such a shameful and lawless way. There was some delay, and Lucius himself, lustful and drunk, started forth in the midst of his drinking in a passion. Finding Micca with her head on her father’s knees, he commanded her to follow with him. But, as she was not willing, he tore off her clothes and whipped her naked body, while she bravely bore the painful blows in silence. Her father and mother, effecting nothing by their intreaties and tears, resorted to calling upon gods and men to witness their frightful and lawless treatment. But the barbarian, utterly crazed by rage and drink, killed the maiden, as she lay with her face in her father’s bosom. The despot, however, was not moved even by things like this, but he made away with many, and forced even more into exile. At any rate, it is said that eight hundred men fled for safety to the Aetolians, asking for rescue of their wives and youngest children from the despot. A little later he himself caused proclamation to be made that the women who wished might go away to their husbands, taking along as much as they wished of their feminine possessions. When he learned that they all received the proclamation with gladness (and their number was over six hundred), he issued orders that all should proceed in a company on a specified day, as if purposing himself to assure their safety. When the day arrived, the women gathered at the gates with their possessions which they had packed up, and some of their children they carried in their arms, and others they had in wagons, and they were waiting there for one another. Suddenly many of the despot’s men bore down upon them, calling out to them, while still a long way off, to wait. And when these came near, they ordered the women to move back, and then turned the teams about and rode them at the women, driving them through their midst mercilessly, and giving the women no chance either to follow or to stay or to come to the help of their little ones who were being killed, some of whom perished by being thrown from the wagons, others by falling under foot. The mercenaries urged them on like a flock of sheep, with shouts and whips, while the women tripped over one another, until the soldiers had cast them all into prison. Their possessions were carried off to Aristotimus. The people of Elis being highly indignant over this affair, the holy women devoted to Dionysus, whom they call the Sixteen, taking suppliant branches and fillets from those sacred to the god, went to meet Aristotimus close by the market-place. His bodyguard made way out of respect, and the priestesses silently halted, first of all reverently holding out their suppliant branches. But when it became clear that they were petitioning in behalf of the women, and trying by intreaty to mollify his anger, he, greatly exasperated with his guards, screamed out that they had permitted the priestesses to come into his presence, and he made them drive these from the market-place by pushing or striking one or another, and he fined each woman four hundred pounds. After these events, Hellanicus started a concerted activity against the despot. He was a man who, owing to his advanced years and the death of two sons, was not thought of by the despot as likely to be active in any way. The exiles crossed over from Aetolia and occupied Amymone, a stronghold in Elis, well adapted to serve as a base for warlike operations, and there they received a great addition to their numbers from the citizens who managed to escape from Elis. Aristotimus, alarmed at this, went to see the imprisoned women, and, thinking that he should accomplish his purpose better by fear than by favour, he gave orders to them to write and send letters to their husbands so that the men should leave the country; and if they would not write, he threatened to put them all to death after torturing them and making away with their children first. As he stood there a long time and urged them to say whether they would carry out any part of this programme, most of the women made no answer to him, but looked at one another in silence, and showed by nods that all their minds were made up not to be frightened or perturbed at the threat. Megisto, the wife of Timoleon, who, on account of her husband and her own virtues as well, held the position of leader, did not think it meet to rise, nor would she allow the other women to do so; but, keeping her seat, she made answer to him: If you were a sensible man, you would not be talking to women about husbands, but you would send to them, as to those having authority over us, finding better words to say to them than those by which you tricked us. But if you despair of persuading them yourself, and are attempting to use us to mislead them, do not expect to deceive us again, and I pray that they may never entertain such a base thought that, to spare their wives and little children, they should forsake the cause of their country’s freedom. In truth, it is not so bad a thing for them to lose us, whom they have not at present, as it is a good thing to rescue the citizens from your cruelty and overbearing insolence. As Megisto spoke thus, Aristotimus could not brook her words, and ordered her young child to be brought, as if intending to kill him in her sight. As the servants sought for him mingled among the other children playing and wrestling, his mother, calling him by name, said, Come here, child, and before you can realize and think, be delivered from this bitter despotism; since for me it is more grievous to look upon your undeserved slavery than upon your death. At this, Aristotimus drew his sword upon the mother herself, but as he was rushing at her in a rage, one of his intimate associates, Cylon by name, who was thought to be loyal to him, but really hated him, and was in the consipracy with Hellanicus and the rest, intervened and turned him from his purpose by intreating him and saying that such action was ignoble and womanish, not that of a manly ruler who had learned to meet any situation. The result was that Aristotimus, with difficulty regaining his senses, came away. An ominous thing, however, happened to him. It was midday, and he was resting, and his wife was with him. While preparations for dinner were going on, an eagle was seen high in air circling over the house; then, as if with intent and design, it let fall a good-sized stone on that part of the roof under which was the room where Aristotimus happened to be lying. At the same moment there was a great crash above and shouting outside by those who saw the bird. Aristotimus was seized with consternation, and when he learned what had happened, he sent for a seer whom he constantly consulted in the marketplace, and, much perturbed, questioned him about the ominous happening. The seer encouraged him to believe that Zeus was rousing him and aiding him, but, on the other hand, told those citizens in whom he trusted that judgement was hovering over the despot’s head, and was all but ready to fall on him. Wherefore it seemed best to Hellanicus and his friends not to delay but to make their attack on the next day. That night Hellanicus in his sleep dreamed that one of his dead sons stood beside him and said, What has happened to you, father, that you are asleep? To-morrow you must be commander of the city. So he, having gained good courage because of the vision, urged on his associates, while on the other hand, Aristotimus also having learned that Craterus was coming to his aid with a numerous force and was encamped at Olympia, became so extremely bold that without his bodyguard he went forth into the market-place in the company of Cylon. When, therefore, Hellanicus realized the opportunity, he did not give the signal which had been agreed upon between himself and those who were to make the attempt, but with clear voice, stretching out both arms at the words, he said, Why delay, brave men ? Fair is this place on the soil of your own native land to stage your contest! So then Cylon first, drawing his sword, smote one of the men following with Aristotimus, but, as Thrasybulus and Lampis rushed at him from the opposite side, Aristotimus forestalled the conspirators by taking refuge in the temple of Zeus. There they slew him, and, exposing his corpse in the market-place, they sounded for the citizens the call to freedom. As a matter of fact, they were not much ahead of the women, for these at once ran forth with joyful acclamations and, surrounding the men, adorned them with ribbons and garlands. Then the crowd surged towards the house of the despot, but his wife, bolting the doors of her chamber, hanged herself. He had two daughters, still unwedded, most beautiful to look upon, of marriageable age. These they seized and dragged out, having resolved to do away with them, but to torture and insult them first. But Megisto, with the rest of the women, meeting them, cried out that they were committing a frightful crime if they who deemed themselves worthy to be a democratic people were, in this matter, showing recklessness and wanton violence like despots. As many had respect for the high worth of the woman who spoke so boldly amid her tears, they decided to omit the violence, and permit the daughters to die by their own hand. When, therefore, they had returned the maidens to the house and ordered their death immediately, the elder, Myro, loosing her girdle and making a noose of it, bade farewell to her sister and urged her to take note and do exactly what she saw her do, so that, she said, we may not end our lives in any humiliating way, unworthy of ourselves. But when the younger sister wanted the other to concede to her the privilege of dying first, and seized hold of the girdle, the elder said, I have never denied you anything else that you wanted; and so you may receive this favour also, and I will patiently endure and bear what is more grievous than death, and that is, dearest, to see you die first. Thereupon she instructed her sister how to put the noose around her neck, and when she saw that she was dead she took her down and covered her. She herself begged Megisto to take care of her and not to suffer her to be laid in any ignominious way when she should be dead. In consequence no one there was so bitter or such a hater of despots as not to shed tears and commiserate the nobility of the maidens. Of the deeds, countless in number, done by women acting together these may suffice as examples. But cases of individual bravery I will put down as they come to me, not in any order, because I think that the record of the present subject does not at all require a chronological arrangement."],[16,16,"Some of the lonians who came to Miletus, owing to lively disagreements with the sons of Neileus, went away to Myus and settled there, suffering many ills at the hands of the Milesians; for these made war upon them because of their defection. However, the war was not without truce or intercourse, but at certain festivals the women commonly went to Miletus from My us. There was among the people of Myus a prominent man named Pythes, who had a wife named Iapygia and a daughter Pieria. As there was a festival in honour of Artemis, and a sacrifice, which they call Neleis, he sent his wife, and daughter, who had asked that they might participate in the festival. The most influential of Neileus’s sons, Phrygius by name, fell in love with Pieria, and tried to think what could be done on his part that would be most pleasing to her. And when she said, If only you could make it possible for me to come here often and many with me, Phrygius was quick to understand that she wanted friendship and peace for the citizens, and stopped the war. There was, consequently, in both cities repute and honour for Pieria, so that the women of Miletus pray even to this day that their husbands may love them as Phrygius loved Pieria."],[17,17,"A war arose between the Naxians and Milesians on account of Neaera the wife of Hypsicreon of Miletus. It was because she fell in love with Promedon of Naxos and sailed away with him. He was a friend and guest of Hypsicreon, but yielded to Neaera’s ardent advances, and then, as she was in fear of her husband, he took her away to Naxos, and placed her as a suppliant at the shrine of Hestia. When the Naxians, as a favour to Promedon, refused to give her up, though they advanced another excuse, her position as suppliant, the war arose. Besides the many others who fought on the side of the Milesians the Erythraeans were the most zealous among the lonians; and the war dragged on and on, and brought great calamities. Then it came to an end through a woman’s bravery, as it had arisen through a woman’s badness. Diognetus, the general of the Erythraeans, entrusted with the command of a stronghold, its natural advantages reinforced by fortification to menace the city of the Naxians, gathered much spoil from the Naxians, and captured some free women and maidens; with one of these, Polycrite, he fell in love and kept her, not as a captive, but in the status of a wedded wife. Now when a festival which the Milesians celebrate came due in the army, and all turned to drinking and social gatherings, Polycrite asked Diognetus if there were any reason why she should not send some bits of pastry to her brothers. And when he not only gave her permission but urged her to do so, she slipped into a cake a note written on a sheet of lead, and bade the bearer tell her brothers that they themselves and no others should consume what she had sent. The brothers came upon the piece of lead and read the words of Polycrite, advising them to attack the enemy that night, as they were all in a state of carelessness from drink on account of the festival. Her brothers took this message to their generals and strongly urged them to set forth with themselves. When the place had been taken and many slain, Polycrite begged for the life of Diognetus from her citizens, and saved him. When she herself arrived at the gates, and found herself confronting the citizens who came to meet her, welcoming her with joy and garlands and giving expression to their admiration for her, she could not bear the immensity of her joy, but fell down dead beside the gate; and there she is buried, and her tomb is called the Tomb of Envy, as though by some envious fortune Polycrite was begrudged the enjoyment of her honours. This is the story which the Naxian writers record. Aristotle, however, says that Polycrite was not taken captive, but that Diognetus, in some other way, saw her and fell in love with her, and stood ready to give or to do anything; and she agreed to come to him, if she might obtain just one thing, for which, as the philosopher asserts, she required an oath of Diognetus. And when he had given the required oath, she demanded in fulfilment that Delium be given to her (the place was called by this name), otherwise she would have nothing to do with him. He, because of his love and his oath, was carried quite away, and handed over the spot to Polycrite, and she in turn to the citizens. Following this, the Naxians were again put on an equal footing, and effected a reconciliation with the Milesians on such terms as they desired."],[18,18,"There came from Phocaea twin brothers Phobus and Blepsus of the family of the Codridae, of whom Phobus was the first to throw himself into the sea from the Leucadian Rocks, as Charon of Lampsacus has recorded. Phobus, having influence and princely rank, sailed to Parium on some business of his own, and having become the friend and guest of Mandron, who was king of the Bebrycians who are called the Pityoessenians, he aided them by fighting on their side when they were being harassed by their neighbours. When Phobus took his departure Mandron expressed the utmost regard for him, and, in particular, promised to give him a part of their land and city if Phobus wished to come to Pityoessa with Phocaean colonists. So Phobus prevailed on his citizens and sent out his brother with the colonists. And what Mandron had promised was at their disposal, as they expected. But they, inasmuch as they made great gains for themselves through the spoils and booty which they took from the neighbouring barbarians, were first an object of envy, and later an object of fear also, to the Bebrycians, who, desiring to be rid of them, could not prevail on Mandron, who was a fair and just man in his treatment of the Greeks; but when he had gone away on a journey, they prepared to destroy the Phocians by treachery. But the daughter of Mandron, Lampsace, a young girl, learned of the plot beforehand, and tried first to dissuade her friends and relatives and to point out to them that they were undertaking to carry out a frightful and wicked deed in murdering men who were their benefactors and allies and now also their fellow-citizens. But when she could not prevail on them, she secretly told the Greeks what was afoot, and warned them to be on their guard. And they, having made ready a sacrifice and banquet, invited the Pityoessenians to come to it just outside the city; then, dividing themselves into two parties, with the one they took possession of the walls, and with the other made away with the men. Having gained control of the city in this manner, they sent for Mandron, and bade him be king jointly with one or another of their own number. Lampsace died as the result of an illness, and they buried her within the city most magnificently, and called the city Lampsacus after her name. When Mandron, endeavouring to avoid any suspicion of treachery, asked to be released from dwelling with them, but asked as his right to take away with him the children and wives of the slain, they sent them forth, doing them no wrong. They rendered heroic honours to Lampsace at first; later they voted to offer sacrifice to her as to a goddess, and so they continue to do."],[19,19,"Aretaphila, of Cyrene, was not born long years ago, but in the crucial times of Mithradates; she displayed, however, a bravery and an achievement which may well rival the counsel of the heroines of olden time. She was the daughter of Aeglator and the wife of Phaedimus, both men of note. She had beautiful features, and was reputed to be unusually sensible and not deficient in political wisdom, but the common misfortunes of her country brought her into prominence. Nicocrates, having made himself despot over the people of Cyrene, not only ordered the murder of many persons, but killed with his own hand Melanippus the priest of Apollo, and took the priesthood himself. He also killed Phaedimus the husband of Aretaphila, and made Aretaphila his unwilling wife. In addition to his other unnumbered acts of lawlessness, he stationed guards at the gates, who maltreated the dead that were being borne to the grave, prodding them with daggers, and applying red-hot irons to them, so that none of the citizens should be secretly carried out in the guise of a corpse. Even for Aretaphila her own troubles were hard enough to bear, although the despot, because of his love for her, granted her the fullest enjoyment of his power, for he was quite vanquished by her, and with her alone did he conduct himself civilly, being relentless and brutal in all else. But even so, the piteous and undeserved suffering of her country distressed her the more; for one citizen after another was slaughtered, and there was no hope of vengeance from any quarter; for the exiles, altogether weak and timid, were scattered here and there and everywhere. So Aretaphila, risking herself as the sole remaining hope for the common weal, and emulating the glorious and far-famed daring of Thebe of Pherae, but being destitute of faithful supporters in the household, such as the circumstances provided for Thebe, undertook to dispatch her husband by poison. In preparing, procuring, and testing many potent mediums she did not go unnoticed, but was betrayed. And when proofs were presented, Calbia, Nicocrates’s mother, who was by nature bloodthirsty and inexorable, felt that she ought to make away with Aretaphila after torturing her. But Nicocrates’ love had the effect of tempering his anger with procrastination and weakness, and the fact that Aretaphila vigorously met the accusations and defended herself against them provided some excuse for his attitude. But when she was apprehended by the proofs, and saw that her preparations for the poisoning admitted no denial, she confessed, but said that she had prepared no fatal poisoning. No, my dear, said she, my striving is for very important things, your affection for me, and the repute and influence which I enjoy because of you, and so am an object of envy to bad women. It was fear of their potions and devices that led me to invent some devices to counteract them. It was foolish and feminine perhaps, but not deserving of death, unless you as judge decide to put to death because of love-potions and charms a woman who yearns for more love than you are willing to grant her. In spite of this defence of Aretaphila’s, Nicocrates decided to have her put to the torture, and, with Calbia standing by, relentless and inexorable, he tested her in this way. She sustained herself with indomitable courage under the torments until even Calbia unwillingly gave over; and Nicocrates was convinced, and acquitted her, and was sorry that he had caused her to be tortured; and after no long time he came back again, impelled towards her by his passion for her, and resumed the old relations, and tried through honours and acts of kindness to regain her goodwill. But she, who had been triumphant over tortures and pain, had no intention of being vanquished by a show of favour, and, with eagerness for victory added to her eagerness for the honourable and good, she resorted to another device. She was fortunate in having a daughter of marriageable age, rather good-looking. Her she dangled as a bait before the despot’s brother, who was a young man and an easy prey to pleasures. There is much talk to the effect that Aretaphila, by using charms and love-potions on the girl, got the youth in hand and upset his reasoning powers. His name was Leander. When he had been captivated, and, by importuning his brother, had gained his consent to the marriage, the girl, on the one hand, instructed by her mother, tried to influence him and to induce him to set the city free, arguing that not even he himself was living as a free man under the despotism, and had not even warrant to contract a marriage or to keep to it; and, on the other hand, his friends, thinking to do a favour to Aretaphila, suggested to his mind certain prej udices and suspicions against his brother. When he discovered that Aretaphila was planning and working to the same end, he undertook the deed, and by urging on Daphnis a servant, through him he slew Nicocrates. For the rest, he no longer paid any attention to Aretaphila, but straightway showed by his deeds that he had made away with his brother, but not with the despot; for he ruled in a crazy and foolish way. Nevertheless there remained with him some respect for Aretaphila and some influence on her part, as she was not hateful to him and not directly hostile, but carried on her activities in his affairs unknown to him. First she secretly stirred up a war with the Africans for him by persuading a certain potentate Anabus to overrun the country and lead his army against the city; then she falsely accused to Leander his friends and generals, intimating that they were not zealous in carrying on the war, but wanted rather peace and quiet, which his circumstances and despotism required, as he wished to hold secure his power over the citizens. She said that she herself would effect the reconciliation, and would get Anabus to come to a conference with him, if he would but give the word, before the war should have wrought some irremediable ill. When Leander gave the word, she herself had a talk with the African beforehand, in which she desired him, on the promise of many presents and much money, to seize the despot when he should come to the conference with him. When the African had been won over, Leander was hesitant, but, abashed before Aretaphila, who said that she would be present herself, he went forth unarmed and unattended. When he came near and saw Anabus, he again felt uneasy, and wanted to wait for his bodyguard. But Aretaphila, who was there, at one moment encouraged him, and the next called him a coward. Finally, as a delay ensued, she, quite impulsively and boldly dragging him by the hand, brought him up to the barbarian and handed him over. Instantly he was seized and made a prisoner, and, after having been put in bonds, was kept under watch by the Africans, until Aretaphila’s friends, who were bringing the money for her, arrived, accompanied by the rest of the citizens. For almost all of them, on hearing the news, ran out at the call. When they saw Aretaphila, they came near forgetting their anger against the despot, and considered vengeance upon him a secondary concern. Their first concern in the enjoyment of their freedom was to greet her with joy and tears, prostrating themselves before her as before the statue of a god. As the people surged on, one close upon another, it was with difficulty that by evening they took over Leander and returned to the city. When they had had their fill of honours and praises for Aretaphila, they then turned their attention to the despots. Calbia they burned alive, and Leander they sewed up in a leathern sack and sank in the depths of the sea. They asked that Aretaphila, as her proper due, should share with the best citizens in the control and management of the government. But she, as one who had played through a drama of varying sort and of many roles up to the winning of the prize, when she saw the city free, withdrew at once to her own quarters among the women, and, rejecting any sort of meddling in affairs, spent the rest of her life quietly at the loom in the company of her friends and family."],[20,20,"There were in Galatia two of the most powerful of the tetrarchs, distantly related to each other, Sinatus and Sinorix. One of these, Sinatus, had married a maiden, Camma by name, conspicuous for her form and beauty, but even more admired for her virtues. Not only was she modest and fond of her husband, but she was also quick-witted and high-minded, and unusually dear to her inferiors by reason of her kindness and benevolence. A thing that brought her into greater prominence was the fact that she was the priestess of Artemis, whom the Galatians especially reverence, and was seen magnificently attired always in connexion with the processions and sacrifices. So Sinorix fell in love with her, and not being able to prevail upon her either by persuasion or force as long as her husband lived, he committed a horrible deed, and treacherously killed Sinatus. Then, without allowing much time to elapse, he commenced to woo Camma, who was spending time in the temple and bearing Sinorix’s lawless transgression in no pitiful nor abject manner, but with a spirit that showed sense and bided its time. He was persistent in his suit, and seemed not to be at all at a loss for arguments that had some plausibility, to the effect that in all other respects he had shown himself a better man than Sinatus, and had made away with him for love of Camma and not because of any other nefarious intent. The woman’s denials at the first were not too peremptory, and later, little by little, she appeared to be softened; for her relatives and friends also brought pressure to bear upon her by way of service and favour to Sinorix, who held such very great power, and they tried to persuade and coerce her. Finally she yielded, and sent for him to come to her, on the ground that the consenting and pledging should take place in the presence of the goddess. When he had come, she received him kindly and, having led him to the altar, poured a libation from a bowl, then drank a portion herself and bade him drink the rest; it was poisoned mixture of milk and honey. When she saw that he had drunk, she uttered a clear cry of joy, and, prostrating herself before the goddess, said, I call you to witness, goddess most revered, that for the sake of this day I have lived on after the murder of Sinatus, and during all that time I have derived no comfort from life save only the hope of justice; and now that justice is mine, I go down to my husband. But as for you, wickedest of all men, let your relatives make ready a tomb instead of a bridal chamber and a wedding. When the Galatian heard these words, and felt the poison already working and creating a disturbance in his body, he mounted a chariot as if to try shaking and jolting as a relief, but he got out almost immediately and changed over into a litter, and in the evening he died. Camma endured through the night, and when she learned that he had come to his end, she died cheerful and happy."],[21,21,"Galatia produced also Stratonice the wife of Deiotarus and Chiomara the wife of Ortiagon, women that deserve to be remembered. Stratonice, well knowing that her husband desired children from her to succeed to the kingdom, but having no child herself, prevailed upon him to have a child by anotheF woman, and to connive at its being passed off as her own. Deiotarus thought highly of the idea, and did everything in dependence upon her judgement, and she procured a comely maiden from among the prisoners, Electra by name, and sealed her to Deiotarus. The children that were born she brought up with loving care and in royal state as if they had been her own."],[22,22,"It came to pass that Chiomara, the wife of Ortiagon, was made a prisoner of war along with the rest of the women at the time when the Romans under Gnaeus overcame in battle the Galatians in Asia. The officer who obtained possession of her used his good fortune as soldiers do, and dishonoured her. He was, naturally, an ignorant man with no self-control when it came to either pleasure or money. He fell a victim, however, to his love of money, and when a very large sum in gold had been mutually agreed upon as the price for the woman, he brought her to exchange for the ransom to a place where a river, flowing between, formed a boundary. When the Galatians had crossed and given him the money and received Chiomara, she, by a nod, indicated to one man that he should smite the Roman as he was affectionately taking leave of her. And when the man obediently struck off the Roman’s head, she picked it up and, wrapping it in the folds of her garment, departed. When she came to her husband and threw the head down before him, he said in amazement, A noble thing, dear wife, is fidelity. Yes. said she, but it is a nobler thing that only one man be alive who has been intimate with me. Polybius says that be had a conversation with this woman in Sardis, and that he admired her good sense and intelligence."],[23,23,"When Mithradates, after sending for sixty of the noblest of Galatians to come to Pergamum as friends, seemed to comport himself arrogantly and despotically toward them, and all were indignant, Poredorix, a man of great bodily strength and of unusual spirit, tetrarch of the Tosiopians, undertook, when Mithradates should be hearing cases on the tribunal in a gymnasium, to seize hold of it suddenly and precipitate him, tribunal and all, down into the ravine. But by some chance Mithradates did not go up to the gymnasium on that day, but sent for the Galatians to come to his house, whereupon Poredorix urged them to keep up their courage and, when they all should be met together there, to rend Mithradates limb from limb, and kill him, by falling upon him from all sides at once. Knowledge of this came to Mithradates through the agency of some informer, and he delivered over the Galatians one by one to be executed. A little later, happening to remember a young man who, in comeliness and beauty, far surpassed those of his age, he felt sorry for him and changed his mind. It was plain that he was much distressed, since the youth had probably been put to death among the first; yet he sent orders that, if the youth should be found alive, they should let him go. The young man’s name was Bepolitanus, and a marvellous piece of luck befell him in this wise: when he was arrested he was wearing very beautiful and costly clothing, which the executioner wished to keep, unstained by blood and unsullied, for himself, and he was stripping this off in a leisurely way, when he saw the messengers from the king running towards him and shouting the youth’s name. So in the case of Bepolitanus, avarice, which has been the undoing of many a man, unexpectedly saved his life. Poredorix was executed and his body cast forth unburied, and not one of his friends dared to go near him; but a woman of Pergamum, who for her loveliness had been known to the Galatian while he was living, took the risk of burying and covering up his body. The guards, noticing her, arrested her and took her before the king. It is said that Mithradates’ emotions were stirred at the sight of her, as the girl appeared altogether young and innocent. A still stronger influence very likely came from his having learned that love was the reason behind it all; at any rate, he relented and granted her permission to remove and bury the corpse, and to take for it clothing and adornment from what belonged to him."],[24,24,"Theagenes of Thebes, who had come to entertain the same aspirations for his city as Epameinondas and Pelopidas and the noblest of the Thebans, came to grief, involved in the general fortunes of Greece at Chaeroneia, when he was already overpowering and pursuing the opposing lines. He is the one who, in answer to a man who cried out, How far is your pursuit to go ? said, As far as Macedonia! A sister survived him to bear witness that by reason of the virtues of the family and his own natural endowment he was a great and splendid man. However, she had the advantage of getting some benefit from her virtues, so that she could bear more lightly so much of the general misfortunes as came upon her. For when Alexander had overpowered the Thebans, and some of his men were going to this part of the city, and others to that, and plundering, it happened that a man took possession of Timocleia’s house who was not reasonable or civil but arrogant and foolish. He was commander of a certain Thracian troop, and bore the same name as the king, but was in no way like him; for, without showing the least respect for the ancestry or the estate of the woman, after he had guzzled his fill of wine, he summoned her after dinner to spend the night with him. And this was not the end; he asked for gold and silver, if any had been hidden away by her, at one time threatening to kill her, at another promising to keep her for all time in the position of a wife. She, seizing upon the hold he offered, said, Would God I had been dead before this night rather than to be alive, so that I might at least, when all else is being ravaged, have preserved my honour. But, since what has been done is done, if I must look upon you as my protector, lord, and husband, by God’s will, I will not deprive you of your own; for I see that I myself have become whatever your will shall decide. I did possess personal ornaments and silver fashioned into drinking-cups, and there was also some gold and money. When the city was being captured, I told my maid-servants to get this all together, and I threw it i or rather deposited it, into a dry well. Nor do many know of it; for there is a cover over the well, and a shady wood growing all around it. I hope you may be fortunate in obtaining it, and for me it will serve as proofs and tokens to you of the happy and splendid state of my house. When the Macedonian heard this, he could not wait for daylight, but went straight to the place under the guidance of Timocleia, and, after ordering the garden to be shut close, so that nobody should find out what was going on, he climbed down into the well in his shirt only. An odious Fate led him on, destined to work vengeance upon him at the hands of Timocleia standing over him at the top of the well. When she could tell by his voice that he had reached the bottom, she herself brought many of the stones, while her maid-servants rolled in many big ones on top until they had beaten him down and completely buried him. When the Macedonians came to know of this and recovered the corpse, inasmuch as proclamation had been made before this to kill none of the Thebans, they arrested Timocleia and brought her to the king, and told of her daring deed. But he, seeing in the composure of her countenance and her unhurried step an indication of high rank and noble blood, first questioned her as to who she was among the women. She quite undauntedly and courageously said, I had the good fortune to have a brother Theagenes, who was a general at Chaeroneia and fell there, fighting against you Macedonians for the freedom of Greece, that we might not have any such experience as we have had. But since we have had an experience undeserved by our family, we have no wish to escape death; for it were better, perhaps, not to live to experience another such night, unless you put a stop to this thing. At this the most sympathetic of those present began to weep, but it did not occur to Alexander to pity the woman, for he felt that she was too great for that, but he marvelled at her bravery and her words, which touched him greatly, and he issued orders to his officers that they should take good and be on the watch that no such insult should again be offered to a noted house. Timocleia he allowed to go free, both herself and all others who were found to be related to her."],[25,25,"Arcesilaus, the son of Battus who was nicknamed The Happy, was not at all like his father in his ways. In fact, while his father was still living, he surrounded his house with a rampart, and was fined two hundred pounds by his father; and when his father had come to his end, for one thing Arcesilaus, being harsh by nature (and this gave him his nickname), and for another consorting with a vicious friend Laarchus, instead of being a king became a despot. Laarchus, secretly scheming to become despot, banished or murdered the noblest among the men of Cyrene, and diverted all the blame for this from himself to Arcesilaus; and finally he brought Arcesilaus into a wasting and grievous illness by a drink containing sea-hare, and thus accomplished his death; then he took over the sovereign rule himself on the pretext that he was keeping it for Arcesilaus’s son Battus. The boy, by reason of his lameness and his youth as well, was looked down upon, but to his mother many gave heed, for she was discreet and humane, and had many influential relatives. Wherefore Laarchus lavished attentions upon her, trying to win her as his wife, saying that it was only right and proper to make Battus his own son by marrying her, and to proclaim him colleague in the sovereignty. Eryxo (for that was the woman’s name), after taking counsel with her brothers, bade Laarchus to have an interview with them, as if she herself looked with favour on the marriage. But when Laarchus interviewed them, and they purposely misled him and put him off, Eryxo sent a maid-servant to him to tell him from her that at present her brothers declared themselves opposed, but if the union should be consummated, they would cease their dissent and give over; he must, therefore, come to her by night if he were willing; for if the beginning were once made, all the rest would be well. This was joyful news to Laarchus, and, all excitement in view of the woman’s compliant mood, he agreed to come whenever she should give the word. Eryxo carried out all this in consultation with Polyarchus the eldest of her brothers. When a time had been determined upon for the coming together, Polyarchus was secretly introduced into his sister’s room, having with him two young men with sword in hand who were intent on avenging the murder of their father, whom Laarchus, a short time before, had put to death. When Eryxo sent for Laarchus, he came in unattended, and, the young men falling upon him, he was run through by their swords and killed. His body they threw over the wall and, bringing forward Battus, they proclaimed him king in succession to his father’s rights, and Polyarchus restored to the people of Cyrene their original form of government. It happened that there were in the city numerous soldiers of Amasis, king of the Egyptians. These Laarchus had employed as trusty retainers, and they were not the least of his instruments through which he terrorized the citizens. These soldiers sent men to Amasis to accuse Polyarchus and Eryxo, He was much incensed and had thoughts of making war on the people of Cyrene, but just then it happened that his mother died, and it was during the days in which he was holding her funeral that messengers returned from Amasis with the tidings. So Polyarchus thought it best to go there to make his defence. When Eryxo would not be left behind, but expressed her wish to go with him and share the danger, their mother Critola, although well on in years, would not be left behind either. Her standing was of the highest, since she was the sister of Battus the Happy. When they came to Egypt, the people expressed wondrous approval of their exploit, and Amasis expressed extraordinary approval of the self-control and courage of the woman; and after honouring both Polyarchus and the women with presents and royal attentions he sent them back to Cyrene."],[26,26,"No less admiration might be expressed for Xenocrite of Cumae for her behaviour towards Aristodemus the despot, who, some think, had the nickname of Mild given to him, but they do not know the truth. The fact is that by the barbarians he was called Mild, which, in their tongue, means childlike, because, when he was a mere youth with others of his age who were still wearing their hair long (whom they called harassers, from their long hair presumably), in the wars against the barbarians he was conspicuous and brilliant, not merely by daring and the work of his hands, but showing himself to be above others in quickness of mind and forethought. Wherefore he advanced to the highest offices, being admired by his fellow-citizens, and he was sent to bring aid to the Romans when they were besieged by the Etruscans who would restore Tarquinius Superbus to his kingdom. In this campaign, which lasted a long time, he gave in altogether to the citizens who were in the military service, and, by playing the part of a demagogue rather than that of a general, he persuaded them to join him in attacking the Senate and in driving into exile the noblest and most influential. Following upon this, he made himself despot, and in the ways in which he misconducted himself towards women and free-born youth he surpassed his former record for viciousness. In fact it is recorded in history that he imposed on the boys the custom of wearing long hair and golden ornaments, and the girls he compelled to bob their hair and to wear boys’ clothes and the short undergarment. However, he was singularly enamoured of Xenocrite, whom he kept, the daughter of an exiled father, without restoring her father to his country or winning his consent, but believing that somehow the girl was contented to be with him, inasmuch as she was envied and deemed happy by the citizens. But all this did not make any great impression on her. She was distressed at being partner to a union in which there had been no giving in marriage nor plighting of troth, and she longed for her country’s freedom no less than did those who were the object of the despot’s hatred. It happened at that juncture that Aristodemus was extending a moat all the way round the country, a work neither necessary nor useful, but the real reason was that he wished to wear out the citizens and waste their strength with toils and labours; for it was prescribed for each one to carry out a certain number of measures of earth. One woman, when she saw Aristodemus approaching, stepped well out of his way and covered her face with her garment. When he had gone, the young men made fun of her and asked her, in joke, why her modesty led her to avoid Aristodemus only, when she had no such feeling towards the rest of the men. She with a very serious purpose replied, Because among all the people of Cumae Aristodemus is the only man! These few words thus spoken laid hold upon them all, and also incited the noble-minded, for very shame, to struggle for their liberty. It is said that when Xenocrite heard of it she said that she herself would rather carry earth for her father, if he were only in his own land, than be associated with Aristodemus in all his luxury and power. These things gave added strength to those who were banding together against Aristodemus, at the head of whom was Thymoteles. And when Xenocrite provided them with a safe way to get in and assurance that Aristodemus was unarmed and unattended, they forced their way in without much difficulty, and dispatched him. Thus the city of Cumae was made free by the bravery of two women, the one who put into their minds the thought and impulse for the deed, and the other who co-operated with them to bring about its conclusion. Honours and great gifts were tendered to Xenocrite, but she would have none of them; one request only she made, to bury the body of Aristodemus, and this they granted her, and chose her to be priestess of Demeter, feeling that the honour would be no less pleasing to the goddess than appropriate for Xenocrite."],[27,27,"It is said the wife of Pythes, contemporary with Xerxes, was wise and good. Pythes himself, as it appears, came by chance upon some gold mines, and, delighting in the wealth from them not with moderation, but insatiably and beyond measure, he himself spent all his time over them, and put the citizens down there also, and compelled all alike to dig or carry or wash out the gold, performing no other work and carrying on no other activity. Many perished and all were completely exhausted, when the women, coming to the door of the wife of Pythes, made supplication. She bade them depart and not lose heart; then she summoned the goldsmiths whom she trusted most, secluded them, and ordered them to make golden loaves of bread, cakes of all sorts, fruit, and whatever else in the way of dainties and food she knew Pythes liked best. When these had all been made, Pythes arrived home from abroad; for he had been travelling. And when he called for dinner, his wife caused a golden table to be set before him which contained nothing edible, but everything of gold. At first Pythes was delighted with the mimic food, but when he had gazed his fill, he called for something to eat; and she served to him a golden replica of whatever he chanced to express a desire for. By this time he was in a high dudgeon and shouted out that he was hungry, whereupon she said, But it is you who have created for us a plentiful supply of these things, and of nothing else; for all skill in the trades has disappeared from among us; no one tills the soil, but we have forsaken the sowing and planting of crops in the soil and the sustaining food that comes from it, and we dig and delve for useless things, wasting our own strength and that of our people. These things moved Pythes, and he did away with much of his activities at the mines, but not all, ordering a fifth of the citizens to work the mines in turn, and the remainder he transferred to agriculture and the trades. When Xerxes was on his way to invade Greece, Pythes, who had been most splendid in his entertainments and gifts, asked as a favour from the king that, as he had several sons, the king should exempt one from military duty, and leave him at home to be a comfort to Pythes in his old age. Xerxes, in his rage, ordered that this one son for whom the father made his request should be killed and cut in two, and that the army should march between the two halves; the others he took with him, and all perished in the battles. Because of this Pythes lost all spirit, and went through an experience similar to that of many bad and foolish men; for he was afraid of death and burdened with life. He wished not to live, and yet could not let go of life. As there was a great mound in the city, and also a river flowing through it, which they called the Pythopolites, he made ready a mausoleum in the mound, and then turned the course of the stream so that the river was carried through the mound with its waters touching the tomb. Upon the completion of all this he went down into the mausoleum, committing the government and care of the whole city to his wife, and ordered her not to come near him, but to send his dinner for him every day, by placing it in a boat, until the time when the boat should pass by the tomb with the dinner untouched; then she should cease sending, taking it for granted that he was dead. He passed the remainder of his life in this way, and his wife administered the government excellently, and gave the citizens relief from their miseries."]],"t2":[[0,0,"Concerning the virtues of women, O Clea, I am not of the same mind with Thucydides. For he would prove that she is the best woman concerning whom there is the least discourse made by people abroad, either to her praise or dispraise; judging that, as the person, so the very name of a good woman ought to be retired and not gad abroad. But to us Gorgias seems more accurate,who requires that not only the face but the fame of a woman should be known to many. For the Roman law seems exceeding good, which permits due praises to be given publicly both to men and women after death. Wherefore when Leontis, a most excellent woman, departed this life, immediately we made a long oration to thee about her, and truly not devoid of philosophical consolation; and now (as thou didst desire) I send thee in writing the rest of my speech and conversation, carrying with it an historical demonstration that the virtue of a man and woman is one and the same. And although it be not composed for the tickling of the ear, yet if there be jucundity in the nature of an example to him that is persuaded of the truth of it, my narration fails riot of that grace which works conviction; neither is it ashamed of commixing the Graces with the Muses in the sweetest harmony (as Euripides saith), while it engageth confidence especially through that part of the soul which is studious of grace and beauty. For surely, if, whilst we asserted the art of painting to be the same, whether performed by men or women, we produced the same sort of draughts wrought by women which Apelles, Zeuxis, or Nicomachus hath left, is there any one who would reprehend us as attempting rather to humor and cajole men than to convince them? Verily I do not think it. Moreover, if, whilst we go to make appear that the poetic or comic art is not one thing in men and another in women, we compare Sappho’s verses with Anacreon’s, or the Sibylline oracles with those of Bacis, can any one justly blame this way of argumentation, because it insinuates a credence into the pleased and delighted hearers? No one surely would say this. Neither can a man truly any waybetter learn the resemblance and the difference between feminine and virile virtue than by comparing together lives with lives, exploits with exploits, as the products of some great art; duly considering whether the magnanimity of Semiramis carries with it the same character and impression with that of Sesostris, or the cunning of Tanaquil the same with that of King Servius, or the discretion of Porcia the same with that of Brutus, or that of Pelopidas with Timoclea,— regarding that quality of these virtues wherein lie their chiefest point and force. Moreover, virtues do admit some other differences, like peculiar colors, by reason of men’s dispositions, and are assimilated to the manners and temperaments of the bodies wherein they are, yea, to the education and manner of diet. Achilles was courageous in one manner, Ajax in another; the subtlety of Ulysses was not like that of Nestor, neither were Cato and Agesilaus just after the same manner; neither was Eirene a lover of her husband as Alcestis was; neither was Cornelia magnanimous in the same way with Olympias. But, for all this, we do not say that there are many kinds of fortitude, prudence, and justice specifically distinct, so long as their individual dissimilitudes exclude none of them from the specific definitions. Those things now which are very commonly discoursed of, and of which I know thou hast had the exact history and knowledge from solid books, I will at present omit, unless there be some public and recorded matters worth your hearing, which have escaped the historians of former times. And seeing that many worthy things, both public and private, have been done by women, it is not amiss to give a brief historical account of those that are public, in the first place."],[1,1,"Of those that escaped at the taking of Troy the most part were exercised with much tempestuous weather, and being inexperienced in navigation and unacquainted with the sea, they were wafted over into Italy; and about the river Tiber they made a very narrow escape by putting into such ports and havens as they could meet with. Whilst the men went about the country to enquire after pilots, there fell out a discourse among the women, that for a people as fortunate and happy as they had been, any fixed habitation on the land was better than perpetual wandering over the sea; and that they must make a new country for themselves, seeing it was impossible to recover that which they had lost. Upon this, complotting together, they set fire on the ships, Roma (as they say) being one of the first in the attempt. But having done these things, they went to meet their husbands, who were running towards the sea to the relief of the ships; and fearing their indignation, they laid hold some of them on their husbands, and some on their kinsfolk, and fell a kissing them soundly; by which carriage they obtained their charitable reception. Wherefore it hath been formerly, and now remains to be a custom among the Romans, for the women to salute their kinsfolk that come unto them by kissing. The Trojans as it seems, being sensible of the strait they were in, and having also made some experience of the natives entertaining them with much bounty and humanity, applauded the exploit of the women, and sat down by the Latins."],[2,2,"The action of the women of Phocis hath not fallen under the cognizance of any noted writer of that age, and vet there was never a more memorable deed of virtue wrought by women,—the which is attested by those famous sacred rites performed by the Phocians at Hyampolis, and by ancient decrees. The total history of the transaction is particularly recorded in the Life of Daiphantus. The story of those women is this. There was an implacable war between the Thessalians and the Phocians. For these (the Phocians) slew all the Thessalian governors and magistrates in the cities of Phocis in one day. Whereupon they (the Thessalians) slew two hundred and fifty Phocian hostages, and with their whole host marched up against them through Locris, publishing their resolution to spare no men that were of age, and to sell the women and children for slaves. Daiphantus therefore, the son of Bathyllius, a triumvir, governor of Phocis, persuaded the Phocian men themselves to go to meet the Thessalians in battle; but as for the women, together with their children, that they should assemble them from all the parts of Phocis into one place, which they should pile round with combustible matter, and should leave a watch, to whom they should give in charge, that if he perceived that the men were conquered, he should immediately set fire to the pile and burn all the bodies to ashes. The counsels were agreed to by sone, but one stands up and saith: It is just that these things be consented to by the women also, and if they do not cheerfully submit to it, they should have no force offered to them. The account of this discourse being come to the women, they assembled together by themselves, and carried it by vote, and applauded Daiphantus as a man that best consulted the affairs of Phocis; they say also, that the children meeting together privately voted the same things. These matters being thus settled, the Phocians joining battle at Cleonae, a town of Hyampolis, got the victory. Hence the Grecians call this vote of the Phocian women Aponoia (the desperate resolve). And of all the festivals this of the Elaphebolia is the greatest, which they observe to Diana in Hyampolis to this day, in remembrance of this victory."],[3,3,"The people of Chios possessed themselves of Leuconia upon this occasion following. A certain famous man of the nobles of Chios was married; whilst the bride was drawn in her chariot, King Hippoclus, an intimate friend of the bridegroom’s, being present with the rest, and also fuddled and merry, leaped into the chariot, not designing any incivility, but only to keep up the usual custom and to make sport. However, the bridegroom’s friends slew him. The effects of divine displeasure appearing against the people of Chios, and the oracle commanding them to slay the slayers of Hippoclus, they replied, We have all of us slain Hippoclus. The oracle commanded them all therefore to depart the city, if all did partake of the guilt. So that at length the principals, accessories, and abettors of the murder by any means whatsoever, being not a few in number nor feeble for strength, transplanted themselves into Leuconia, which the Chians had once taken from the Coroneans by the aid of the Erythraeans. Afterward a war arising between them and the Erythraeans, by far the most potent people among the Ionians, when the latter invaded Leuco nia, the men of Chios were not able to defend themselves and came to an agreement to depart upon these terms that every one should take with him only one cloak and one coat, and nothing else. But the women of Chios upbraided them as mean-spirited men, that they would lay down their weapons and go naked men through their enemies. And when they made answer that they were sworn so to do, they charged them not to leave their weapons behind them, but to say to their adversaries, that the spear is a cloak and the buckler a coat to every man of courage. The men of Chios being persuaded to these things, and emboldening themselves courageously against the Erythraeans, and showing their weapons, the Erythraeans were amazed at their audacity, and none opposed or hindered them, but were glad of their departure. These men therefore, being taught courage by the women in this manner, made a safe escape. Many years after this there was another exploit, nothing inferior to this in fortitude, performed by the women of Chios. When Philip, the son of Demetrius, besieged the city, he set forth a barbarous and insolent proclamation, inviting the servants to a defection upon promise of liberty and marriage of their mistresses, saying that he would give them their masters’ wives into their possession. At this the women were dreadfully and outrageously incensed; and also the servants were no less provoked to indignation, and were ready to assist. Therefore they rushed forth furiously and ascended the wall, bringing stones and darts, encouraging and animating the soldiers; so that in the end these women discomfited and repulsed the enemy, and caused Philip to raise his siege, while not so much as one servant fell off to him."],[4,4,"Of all the renowned actions performed by women, none was more famous than the fight with Cleomenes in the country of Argos, whom Telesilla the poetess by her influence defeated. This woman they say was of an honorable family, but had a sickly body; she therefore sent to consult the oracle concerning her health. Answer was made, that she must be a servant to the Muses. Accordingly she becomes obedient to the Goddess, applying herself to poetry and music; her distempers left her, and she became the mirror of women in the art of poetry. Now when Cleomenes, king of the Spartans, having slain many Argives (but not so many as some fabulously reported, to wit, 7,777), marched up against the city, the youthful women were (as it were) divinely inspired with desperate resolution and courage to repulse the enemies out of their native country. They take arms under the conduct of Telesilla, they place themselves upon the battlements, they crown the walls, even to the admiration of the enemy; they by a sally beat off Cleomenes, with the slaughter of many of his men; and as for the other king, Demaratus (as Socrates saith), he having entered the city and possessed him of the socalled Pamphyliacum, they beat him out. In this manner the city being preserved, those women that were slain in the engagement they buried by the Argive road; to them that escaped they gave the honor of erecting the statue of Mars, in perpetual memorial of their bravery. Some say this fight was on the seventh day of the month; others say it was on the first day of the month, which is now called the fourth and was anciently called Hermaeus by the Argives; upon which day, even to this time, they perform their Hybristica (i.e., their sacred rites of incivility), clothing the women with men’s coats and cloaks, but the men with women’s veils and petticoats. To repair the scarcity of men, they admitted not slaves, as Herodotus saith, but the best sort of the adjacent inhabitants to be citizens, and married them to the widows; and these the women thought meet to reproach and undervalue at bed and board, as worse than themselves; whence there was a law made, that married women should wear beards when they lay with their husbands."],[5,5,"Cyrus, causing the Persians to revolt from King Astyages and the Medes, was overcome in battle; and the Persians retreating by flight into the city, the enemy pursued so close that they had almost fallen into the city with them. The women ran out to meet them before the city, plucking up their petticoats to their middle, saying, Ye vilest varlets among men, whither so fast? Ye surely cannot find a refuge in these parts, from whence ye came forth. The Persians blushing for shame at the sight and speech, and rebuking themselves, faced about, and renewing the fight routed their enemies. Hence a law was enacted, that when the king enters the city, every woman should receive a piece of gold; and this law Cyrus made. And they say that Ochus, being in other kinds a naughty and covetous king, would always, when he came, compass the city and not enter it, and so deprive the women of their largess; but Alexander entered twice, and gave all the women with child a double benevolence"],[6,6,"There arose a very grievous and irreconcilable contention among the Celts, before they passed over the Alps to inhabit that tract of Italy which now they inhabit, which proceeded to a civil war. The women placing themselves between the armies, took up the controversies, argued them so accurately, and determined them so impartially, that an admirable friendly correspondence and general amity ensued, both civil and domestic. Hence the Celts made it their practice to take women into consultation about peace or war, and to use them as mediators in any controversies that arose between them and their allies. In the league therefore made with Hannibal, the writing runs thus: If the Celts take occasion of quarrelling with the Carthaginians, the governors and generals of the Carthaginians in Spain shall decide the controversy; but if the Carthaginians accuse the Celts, the Celtic women shall be judges."],[7,7,"The Melians standing in need of a larger country constituted Nymphaeus, a handsome man and marvellously comely, the commander for the transplanting of the colony. The oracle enjoined them to continue sailing till they cast away their ships, and there to pitch their colony. It happened that, when they arrived at Caria and went ashore, their ships were broken to pieces by a storm. Some of the Carians which dwelt at Cryassus, whether commiserating their distressed condition or dreading their resolution, invited them to dwell in their neighborhood, and bestowed upon them a part of their country; but then observing their marvellous increase in a little time, they conspired to cut them off by treachery, and provided a feast and great entertainment for that end and purpose. But it came to pass that a certain virgin in Caria, whose name was Caphene, fell in love with Nymphaeus. While these things were in agitation, she could not endure to connive at the destruction of her beloved Nymphaeus, and therefore acquainted him privately with the conspiracy of the citizens against him. When the Cryassians came to invite them, Nymphaeus made this answer: It isnot the custom of the Greeks to go to a feast without their wives. The Carians hearing this requested them also to bring their wives; and so explaining the whole transaction to the Melians, he charged the men to go without armor in plain apparel, but that every one of the women should carry a dagger stuck in her bosom, and that each should take her place by her husband. About the middle of supper, their signal token was given to the Carians; the point of time also the Grecians were sensible of. Accordingly the women laid open their bosoms, and the men laid hold of the daggers, and sheathing them in the barbarians, slew them all together. And possessing themselves of the country, they overthrew that city, and built another, which they called New Cryassus. Moreover, Caphene being married to Nymphaeus received due honor and grateful acknowledgments becoming her good services. Here the taciturnity and courage of women is worthy of admiration, that none of them among so many did so much as unwittingly, by reason of fear, betray their trust."],[8,8,"At the time when the Tyrrhenians inhabited the islands Lemnos and Imbros, they violently seized upon some Athenian women from Brauron, on whom they begat children, which children the Athenians banished from the islands as mixed barbarians. But these arriving at Taenarum were serviceable to the Spartans in the Helotic war, and therefore obtained the privilege of citizens and marriage, but were not dignified with magistracies or admitted to the senate; for they had a suspicion that they would combine together in order to some innovation, and conceived they might shake the present established government. Wherefore the Lacedaemonians, seizing on them and securing them, shut them up close prisoners, seeking to take them off by evident and strong convictions. But the wives of the prisoners, gathering together about the prison, by many supplications prevailed with the jailers that they might be admitted to go to salute their husbands and speak with them. As soon as they came in, they required them to change their clothes immediately and leave them to their wives; while the men, apparelled in their wives’ habits, should go forth. These things being effected, the women stayed behind, prepared to endure all hard usages of the prison, but the deluded keepers let out the men as if they had been their wives. Whereupon they seized upon Taygeta, exciting the Helotic people to revolt, and taking them to their aid; but the Spartans, alarmed by these things into a great consternation, by a herald proclaimed a treaty of peace. And they were reconciled upon these conditions, that they should receive their wives again, and furnished with ships and provisions should make an expedition by sea, and possessing themselves of a land and a city elsewhere should be accounted a colony and allies of the Lacedaemonians. These things did the Pelasgians, taking Pollis for their captain and Crataedas his brother, both Lacedaemonians, and one part of them took up their seat in Melos; but the most part of them, which were shipped with Pollis, sailed into Crete, trying the truth of the oracles, by whom they were told that, when they should lose their Goddess and their anchor, then they should put an end to their roving and there build a city. Wherefore, putting into harbor on that part of Crete called Chersonesus, panic fears fell upon them by night, at which coming under a consternation, they leaped tumultuously on board their ships, leaving on shore for haste the statue of Diana, which was their patrimony brought from Brauron to Lemnos, and from Lemnos carried about with them wherever they went. The tumult being appeased, when they had set sail, they missed this statue; and at the same time Pollis, finding that his anchor had lost one of its beards (for the anchor, having been dragged, as appeared, through some rocky place, was accidentally torn), said that the oracular answer of the Pythia was accomplished. Therefore he gave a sign to tack about, and accordingly made an inroad into that country, conquered those that opposed him in many battles, sat down at Lyctus, and brought many other cities to be tributary to him. And now they repute themselves to be akin to the Athenians on their mothers’ side, and to be Spartan colonies."],[9,9,"That which is reported to have fallen out in Lycia, although it be fabulous, hath yet common fame attesting it. Amisodarus, as they say, whom the Lycians call Isaras, came from a colony of the Lycians about Zeleia, bringing with him pirate ships, which Chimarrhus, a warlike man, who was also savage and brutish, was commander of. He sailed in a ship which had a lion carved on her head and a dragon on her stern. He did much mischief to the Lycians, so that they could not sail on the sea nor inhabit the towns nigh the sea-coast. This man Bellerophon pursued with his Pegasus and slew him, and also defeated the Amazons, for which he obtained no due requital, but lobates the king was most unjust to him; upon which Bellerophon went to the seashore, and made earnest supplication by himself to Neptune that he would render that country barren and unfruitful; and having said his prayers, he faced about. Upon which the waves of the sea arose and overwhelmed the land, and it was a dreadful sight to behold the lofty billows following Bellerophon and drowning the plain. And now, when the men by their deprecation, laboring to put a stop to Bellerophon, availed nothing at all, the women plucking up their petticoats met him full butt; upon which confounded with shame he turned back again, and the flood, as they say, returned with him. But some unriddle the fabulous part of this story, by telling us that it was not by execrations that he brought up the sea; but the fattest part of the plain lying lower than the sea, and a certain ridge extending itself all along the shore which beat off the sea, Bellerophon broke through this, so that the sea forcibly flowed in and overwhelmed the plain; and when the men by their humble addresses obtained nothing, the women assembling about him in multitudes gained respect from him and pacified his wrath. Some tell us that the celebrated Chimaera was a mountain opposite to the sun, which caused reflections of the sun’s beams, and in summer ardent and fiery heats, which spread over the plain and withered the fruits; and Bellerophon, finding out the reason of the mischief, cut through the smoothest part of the cliff, which especially caused these reflections. But on seeing that he was treated ungratefully, his indignation was excited to take vengeance on the Lycians, but was appeased by the women. The reason which Nymphis (in the fourth book concerning Heraclea) doth assign is to me not at all fabulous; for he saith, when Bellerophon slew a certain wild boar, which destroyed the cattle and fruits in the province of the Xanthians, and received no due reward of his service, he prayed to Neptune for vengeance, and obtained that all the fields should cast forth a salt dew and be universally corrupted, the soil becoming bitter; which continued till he, condescendingly regarding the women suppliants, prayed to Neptune, and removed his wrath from them. Hence there was a law among the Xanthians, that they should not for the future derive their names from their fathers, but from their mothers."],[10,10,"When Hannibal, the son of Barca, besieged the great city Salmantica in Spain, before he fought against the Romans, at the first assault the besieged citizens were surprised with fear, insomuch that they consented to grant him his demands, and to give him three hundred talents of silver and three hundred hostages. Upon which he raised his siege; when they changed their minds, and would not perform any thing that they had promised. Wherefore returning again to his siege, he gave command to his soldiers to take the city by storm, and fall to the plundering their goods. At this the barbarians, struck universally into a panic fear, came to terms of composition, for the free citizens to depart the city with their clothes to their backs, but to leave their weapons, goods, slaves, and city behind them. Now the women supposed that, although the enemies would strictly search every man as he departed, yet the women would go untouched. Accordingly, taking scimitars and hiding them under their coats, they fell in with the men as they marched out. When they were all gone out of the city, Hannibal sets a guard of Masaesylian soldiers, fixing their post without the gate, but the rest of his army fell promiscuously into the city to plunder. But the Masaesylians, seeing them busy in carrying away much spoil, were not able any longer to refrain or to mind the charge of their watch, taking it heinously that that was their lot, and therefore left their post and went to take their share of the booty. Upon this the women raised a shout to animate their husbands, and delivered the scimitars into their hands, and they themselves some of them fell upon the sentinels; insomuch that one of them, snatching away the spear of Banon the interpreter, smote him with it, though he was armed with a breastplate. And as for the rest, the men routed and put some to flight and slew others, making their escape by charging through them in a great body together with the women. Hannibal, being made acquainted with these things, pursued them, and those he took he slew; but some betaking themselves to the mountains easily made their escape, and afterwards, sending in their humble supplications, were admitted by him into the city, obtaining indemnity and civil usage."],[11,11,"A certain dreadful and monstrous distemper did seize the Milesian maids, arising from some hidden cause. It is most likely the air had acquired some infatuating and venomous quality, that did influence them to this change and alienation of mind; for all on a sudden an earnest longing for death, with furious attempts to hang themselves, did attack them, and many did privily accomplish it. The arguments and tears of parents and the persuasion of friends availed nothing, but they circumvented their keepers in all their contrivances and industry to prevent them, still murdering themselves. And the calamity seemed to be an extraordinary divine stroke and beyond human help, until by the counsel of a wise man a decree of the senate was passed, enacting that those maids who hanged themselves should be carried naked through the market-place. The passage of this law not only inhibited but quashed their desire of slaying themselves. Note what a great argument of good nature and virtue this fear of disgrace is; for they who had no dread upon them of the most terrible things in the world, death and pain, could not abide the imagination of dishonor and exposure to shame even after death."],[12,12,"It was a custom among the maids of Cios to assemble together in the public temples, and to pass the day together in good fellowship; and there their sweethearts had the felicity to behold how prettily they sported and danced about. In the evening this company went to the house of every particular maid in her turn, and waited upon each other’s parents and brethren very officiously, even to the washing of their feet. It oftentimes so fell out that many young men fell in love with one maid; but they carried it so decently and civilly that, when the maid was espoused to one, the rest presently gave off courting of her. The effect of this good order among the women was that no mention was made of any adultery or fornication among them for the space of seven hundred years."],[13,13,"When the tyrants of Phocis had taken Delphi, and the Thebans undertook that war against them which was called the Holy War, certain women devoted to Bacchus (which they call Thyades) fell frantic and went a gadding by night. and mistaking their way they came to Amphissa; and being very much tired and not as yet in their right wits, they flung down themselves in the market-place, and fell asleep as they lay scattered up and down here and there. But the wives of the Amphisseans, fearing, because that city was engaged to aid the Phocians in the war and abundance of the tyrants’ soldiery were present in the city, the Thyades might have some indignity put upon them, ran forth all of them into the market-place and stood silently round about them, neither would offer them any disturbance whilst they slept; but when they were awake, they attended their service particularly and brought them refreshments; and in fine, by persuasions obtained leave of their husbands to accompany them and escort them in safety to their own borders."],[14,14,"The injury done to Lucretia and her great virtue were the causes of banishing Tarquinius Superbus, the seventh Roman king from Romulus, she being married to an illustrious man, one of the royal race. She was ravished by one of Tarquin’s sons, who was in a way of hospitality entertained by her; and after she had acquainted her friends and family with the abuse offered her, she immediately slew herself. Tarquinius having fallen from his dominion, after many battles that he fought in attempting to regain his kingly government, at last prevailed with Porsena, prince’of the Etrurians, to encamp against Rome with a powerful army. Whereupon the Romans, being pressed with war and famine at the same time, likewise knowing that Porsena was not only a great soldier but a just and civil person, resolved to refer the matters against Tarquinius to him as a judge. This proposal Tarquinius obstinately refused to consent unto, saying that Porsena could not be a just arbitrator if he did not remain constant to his military alliance. Whereupon Porsena left him to himself, and made it his endeavor to depart a friend to the Romans, on condition of having restored to him the tracts of land they had cut off from the Etrurians and the captives they had taken. Upon these accepted conditions hostages being given,—ten male children,’and ten females (among whom was Valeria, the daughter of Publicola the consul),—he immediately ceased his warlike preparations before the articles of agreement were quite finished. Now the virgin hostages going down to the river, as if they intended only to wash themselves a little further than ordinary from the camp, there, by the instigation of one of them whose name was Cloelia, wrapping their garments about their heads, they cast themselves into that great river Tiber, and assisting one another, swam through those vast depths with much labor and difficulty. There are some who say that Cloelia compassing a horse got upon him, and passing over gently before, the rest swimming after her, conducted, encouraged, and assisted them; the argument they use for this we shall declare anon. As soon as the Romans saw the maids had made such a clever escape, they admired indeed their fortitude and resolution, but did not approve of their return, not abiding to be worse in their faith than any one man; therefore they charged the maids to return back, and sent them away with a safe conduct. Tarquinius laid wait for them as they passed the river, and wanted but little of intercepting the virgins. But Valeria with three of her household servants made her flight to the camp of Porsena; and as for the rest, Aruns, Porsena’s son, gave them speedy help and delivered them from the enemies. When they were brought, Porsena looking upon them commanded them to tell him which of them advised and first attempted this enterprise; all of them being surprised with fear, except Cloelia, were silent, but she said, that she was the author of it; at which Porsena, mightily surprised, commanded an horse curiously adorned with trappings should be brought, which he gave to Cloelia, and dismissed them all with much generosity and civility; and this is the ground which many make of saying that Cloelia passed through the river on horseback. Others deny this story, but yet say that Porsena admiring the undauntedness and confidence of the maid, as being beyond what is commonly in a woman, bestowed a present on her becoming a man champion. It is certain that there is the statue of a woman on horseback by the side of the Sacred Way, which some say represents Cloelia, others, Valeria."],[15,15,"Aristotimus having usurped tyranny over the people of Elis in Peloponnesus, against whom he prevailed by the aid of King Antigonus, used not his power with any meekness or moderation. For he was naturally a savage man; and being in servile fear of a band of mixed barbarians, who guarded his person and his government, he connived at many injurious and cruel things which his subjects suffered at their hands, among which was the calamity of Philodemus. This man had a beautiful daughter, whose name was Micca. This maid one of the tyrant’s captains of auxiliaries, called Lucius, attempted to lie with, more out of a design to debauch her than for any love he had to her; and for this end he sent to fetch her to him. The parents verily seeing the strait they were in advised her to go; but the maid, being of a generous and courageous spirit, clasped about her father, beseeching him with earnest entreaties that he would rather see her put to death than that her virginity should be filthily and wickedly violated. Some delay being made, Lucius himself starts up in the midst of his cups, enraged with wrath and lust, and drunk with wine; and finding Micca laying her head on her father’s knees, he instantly commanded her to go along with him; but she refusing, he rent off her clothes, and whipped her stark naked, she stoutly enduring the smart in silence. When her father and mother perceived that by their tears they could not avail or bring any succor to her, they turned to imploring the help of both Gods and men, as persons that were oppressed by the most cruel and unrighteous proceedings. But this barbarous fellow, drunk and raging every way with madness, ran the maid through as she lay with her, face in her father’s bosom. Neither was the tyrant affected with these cruelties, but slew many and sent more into exile; for they say eight hundred took their flight into Aetolia, petitioning the tyrant that their wives and children might come to them. A little after he made proclamation, permitting the women that would to go to their husbands, carrying with them all their household goods that they pleased; but when he perceived that all the women received the proclamation with pleasure (for the number was above six hundred), he charged them all to go in great companies on the appointed day, as if he intended to consult for their safety. When the day came, they crowded at the gates with their goods packed up, carrying their children, some in their arms and some in carts, and stayed for one another. All on a sudden many of the tyrant’s creatures made towards them in great haste, crying aloud to them to stay, while they were yet at great distance from them; and as they approached, they charged the women to return back. Likewise turning about their chariots and carts, they forced them upon them, drove the horses through the midst of them without fear or wit, suffering the women neither to follow nor to stay, nor to reach forth any help to the perishing infants, some of whom were killed falling out of the carts, others run over by the carts. So they drove them in (as so many sheep which butchers drive along), hauling and whipping them as they thronged upon one another, till they had crowded them all into a prison; but their goods they returned to Aristotimus. The people of Elis taking these things very heinously, the priestesses devoted to Bacchus (which they call the Sixteen), taking with them their suppliant boughs and wreaths belonging to the service of their God, went to meet Aristotimus in the market-place; the guards, out of a reverential awe, stood off and gave way to their approach. These priestesses stood still at first with silence, solemnly reaching forth their supplicatory rods; but as soon as they appeared as petitioners and deprecators of his wrath against the women, he fell into a great rage at the guards, exclaiming against them that they had suffered the priestesses to approach his presence, and he caused some to be thrust away, others to be beaten and dragged through the marketplace, and fined them two talents apiece. These things being transacted in this manner, one Hellanicus moved a conspiracy against this tyrant. He was a man who, by reason of old age and the loss of two sons by death, was unsuspected of the tyrant, as being altogether unlikely for action. In the mean time also the exiles waft themselves over from Aetolia, and take Amymona, a very convenient place on the borders to entrench a camp in, where they received great numbers of the citizens who made their escape by flight from Elis. Aristotimus being startled at these things went in to the imprisoned women, and thinking to work them to his pleasure more by fear than by favor, charged them to send letters to their husbands, enjoining them to depart out of the coasts; if they would not write, he threatened them to slay their children before their eyes, and then put them (the mothers) to death by torments. Whilst he was long provoking and urging them to declare whether they would obey his mandates or not, most of them answered him nothing, but looked with silence one upon another, signifying by nods and gestures that they were not at all affrighted at his threat. But Megisto the wife of Timocleon, who both in respect of her husband and her own excellent accomplishments carried the port of a princess among them, would not vouchsafe to rise off her seat to him nor permit the rest so to do, but as she sat, she gave him this answer:— Verily if thou wert a discreet man, thou wouldst not after this manner discourse with women about their husbands, but wouldst send to them as to our lords, finding out better language than that by which thou hast deluded us. But if thou thyself despairest to prevail with them, and therefore undertakest to trepan them by our means, do not hope to put a cheat upon us again. And may they never be guilty of such baseness, that for the saving their wives and little ones they will desert that liberty of their native country; for it is not so great a prejudice to them to lose us, whom even now they are deprived of, as it will be benefit to set the subjects at liberty from thy cruelty and oppression. Aristotimus, being not able to refrain himself at this speech of Megisto, required that her son should be brought, as if it were to slay him before her eyes; but whilst the officer was seeking out the child, that was in the company of other children playing and wrestling together, his mother called him by his name, and said: Come hither, my child; before thou hast any sense and understanding, be thou delivered from bitter tyranny; for it would be much more grievous to me to see thee basely enslaved than to see thee die. At which Aristotimus drawing his sword upon the mother herself, and transported with rage, was going to fall upon her, when one of his favorites, Cylon by name (esteemed his trusty confidant, but in reality a hater of him, and a confederate with Hellanicus in the conspiracy), put a stop to him, and averted him in an humble manner, telling him: This is an ignoble and woman-like carriage, not at all becoming a person of a princely mind and a statesman. Hereupon Aristotimus scarcely coming to his senses departed. Now observe what an ominous prodigy happened to him. It was about noon, when he was taking some repose, his wife sitting by; and whilst his servants were providing dinner, an eagle was seen in the air floating over the house, which did, as it were considerately and on purpose, let fall a stone of an handsome bigness upon that part of the roof of the house which was over the apartment where Aristotimus lay. At the same time there was also a great rattling from above, together with an outcry made by the people that were abroad looking upon the bird. Upon which Aristotimus, falling into a great consternation and examining the matter, sent and called his soothsayer which he usually consulted in his public concerns, and being in great perplexity, desired to be satisfied what that prodigy meant. The soothsayer bade him be of good cheer, for it signified that Jupiter now wakened and assisted him. But to the citizens that he could confide in he said, that vengeance would no longer be delayed from falling on the tyrant’s head. Wherefore it was concluded by Hellanicus and his friends not to defer any longer, but to bring matters to an issue the next day. At night Hellanicus imagined in his sleep that he saw one of his dead sons stand by him saying, What is the matter with thee, O father! that thou sleepest To-morrow thou shalt be governor of this city. Being animated by his vision, he encouraged the rest concerned with him. Now Aristotimus was informed that Craterus, coming to his aid with great forces, was encamped in Olympia; upon which he became so confidently secure, that he ventured to go without his guards into the market-place, Cylon only accompanying him. Wherefore Hellanicus, observing this opportunity, did not think good to give the signal to those that were to undertake the enterprise with him, but with a clear voice and lifting up both his hands, he spake saying: O ye good men! why do ye delay? Here is a fair theatre in the midst of your native country for you to contend in for the prize of valor. Whereupon Cylon in the first place drawing his sword smote one of Aristotimus’s waiting gentlemen; but Thrasybulus and Lampis making a brisk opposition, Aristotimus escaped by flight into the temple of Jupiter. Here slaying him, they dragged forth his corpse into the market-place, and proclaimed liberty to the citizens. Neither were the men there much before the women, who immediately ran forth with joyful acclamations, environing the men and binding triumphant garlands about their heads. The multitude presently rushed on upon the tyrant’s palace, where his wife shutting herself into her bed-chamber hanged herself. He had also two daughters, maidens of most beautiful complexions, ripe for marriage. Those they laid hands on, and haled forth, with a desperate resolution to slay them, but first to torment and abuse them. But Megisto, with the rest of the women, meeting them called out with a loud voice: Will they perpetrate such enormities who reckon themselves a free people, in imitation of the practices of audacious and libidinous tyrants? The multitude reverencing the gravity of this matron, pleading with them so undauntedly as also affectionately with tears, they resolved to lay aside this opprobrious way of proceeding, and to cause them to die by their own hands. As they were therefore returned into the chamber, they required the maids immediately to be their own executioners. Muro, the eldest, untying her girdle and tying it about her neck, saluted her sister, and exhorted her to be careful and do whatever she saw her do; lest (as she said) we come to our death in a base and unworthy manner. But the younger desiring it might be her lot to die first, she delivered her the girdle, saying: I did never deny thee any thing thou didst ever desire, neither will I now; take this favor also. I am resolved to bear and endure that which is more grievous than death to me, to see my most dear sister die before me. Upon this, when she had instructed her sister how to put the girdle so as to strangle her, and perceived her dead, she took her down and covered her. And now the eldest sister, whose turn was next, besought Megisto to take care of her, and not suffer her to lie indecently after she was dead. So that there was not any one present that was so bitter and vehement a tyrant-hater that he did not lament and compassionate these maidens upon their brave and virtuous behavior. Of the innumerable famous exploits performed by women, these examples may suffice. But as for their particular virtues, we will describe them according as they offer themselves scattered here and there, not supposing that our present history doth necessarily require an exact order of time."],[16,16,"Some of the Ionians who came to dwell at Miletus, falling into contention with the sons of Neleus, departed to Myus, and there took up their situation, where they suffered many injuries from the Milesians; for they made war upon them by reason of their revolt from them. This war was not indeed without truces or commerce, but upon certain festival days the women of Myus went to Miletus. Now there was at Myus Pythes, a renowned man among them, who had a wife called Iapygia, and a daughter Pieria. Pythes, when there was a time of feasting and sacrificing to Diana among the Milesians, which they called Neleis, sent his wife and daughter, who desired to participate of the said feast; when one of the most potent sons of Neleus, Phrygius by name, fell in love with Pieria. He desired to know what service he could do which might be most acceptable to her. She told him, that he should bring it to pass that she with many others might have their frequent recourse thither. Hence Phrygius understood that she desired friendship and peace with the citizens of Miletus; accordingly he finished the war. Whence arose that great honor and renown of Pieria in both cities; insomuch that the Milesian women do to this day make use of this benediction to new married wives, that their husbands may love them so as Phrygius loved Pieria."],[17,17,"A war arose between the Naxians and Milesians upon the account of Neaera, the wife of Hypsicreon, a Milesian. For she fell in love with Promedon a Naxian, who was Hypsicreon’s guest. Promedon lies with his beloved Neaera; and she, fearing her husband’s displeasure, took shipping with her Promedon, who carried her over into Naxos and placed her a supplicant to Vesta. The Naxians not restoring her upon demand, for the sake of Promedon and making her devotion to Vesta their pretence, a war arose. To the assistance of the Milesians came in many others; and of the Ionians the Erythraeans were most ready. So that this war was of long continuance, and had great calamities attending it. But as it was begun by the lewdness of a woman, so it was ended by a woman’s policy. Diognetus, a colonel of the Erythraeans, holding a fortification committed to his keeping, which was cast up against the Naxians, lying naturally to great advantage and well furnished with ammunition, took great spoils from the Naxians; yea, he captivated both free married women and virgins; with one of which, called Polycrita, he fell in love, and treated her not as a captive but after the manner of a married wife. Now a festival coming in turn to be celebrated among the Milesians in the camp, and all of them given to their cups and luxury, Polycrita petitioned Diognetus that he would be pleased to permit her to send some part of the cakes to her brethren. He permitting and bidding her do it, she thrust into a cake a piece of lead engraven with writing, and commanded the bearer to say to her brethren that they alone by themselves should eat up what she had sent. Accordingly they met with the plate of lead, and read Polycrita’s hand-writing, advising them that night to fall upon their enemies, who, by reason of excess caused by their feastings, were overcome with wine and therefore in a careless secure condition. They acquainted the officers with it, and urged them to accompany them forth against the enemies. Upon engagement the stronghold being gotten and many slain, Polycrita by entreaty of her countrymen obtained the life of Diognetus and preserved him. But she being met by her countrymen at the gate, who received her with acclamations of joy and garlands, and greatly applauded her deed, could not bear the greatness of the joy, but died, falling down at the gate of the citadel, where she was buried; and it is called the Sepulchre of Envy, as though some envious fortune had grudged Polycrita the fruition of so great honor. And thus do the Naxian writers declare the history. But Aristotle saith, that Polycrita was not taken captive, but that by some other way or means Diognetus seeing her fell in love with her, and was ready to give and do all that he could for the enjoying her. Polycrita promised to consent to him, provided she might obtain one only thing of him; concerning which, as the philosopher saith, she required an oath of Diognetus. When he had sworn, she required Delium to be delivered up to her (for the stronghold was called Delium), otherwise she would not yield to go with him. He, being besotted with lust and for his oath’s sake, delivered up the place into the hands of Polycrita, and she to her countrymen. From henceforward they adjusted matters so equally, that the Naxians had free converse, as they pleased, with the Milesians."],[18,18,"There were two brethren, Phobus and Blepsus, twins of the stock of Codrus, natives of Phocaea; of which two Phobus, the elder, threw himself from the Leucadian rocks into the sea, as Charon of Lampsacus hath told us in history. This Phobus, having potency and royal dignity, took a voyage into Parium upon the account of his own private concerns; and becoming a friend and guest to Mandron king of the Bebrycians, the same that were called Pituoessans, he aided and assisted him in the war against those of the bordering inhabitants that molested him. So that when Phobus was returning back by sea, Mandron showed great civility to him, promising to give him a part of his country and city, if he would bring over the Phocaeans and plant them as inhabitants in Pituoessa. Phobus therefore persuading his countrymen sent his brother to conduct them over as planters, and likewise the obligation was performed on Mandron’s part according to expectation. But the Phocaeans taking great booty, prey, and spoils from the neighboring barbarians, were first envied, and afterwards became a terror to the Bebrycians; and therefore they desired to be rid of them. As for Mandron, being an honest and righteous person, they could not possess him against the Grecians; but he taking a long journey, they provided to destroy the Phocaeans by treachery. Mandron had a daughter called Lampsace, a virgin, who was acquainted with the plot; and first she endeavored to take off her friends and familiars from it, admonishing them what a dreadful and ungodly enterprise they were going upon,—to murder men that were benefactors, military auxiliaries, and now citizens. But when she could not prevail with them, she declared to the Grecians secretly what was plotting, and wished them to stand upon their guard. Upon this, the Phocaeans provided a sacrifice and feast, and invited the Pituoessans into the suburbs; on which, dividing themselves into two parts, with one they surprised the walls of the city, with the other they slew the men. Thus taking the city, they sent to Mandron, desiring him to join with their own rulers in the government. As for Lampsace, she died of a sickness, and they buried her sumptuously, and called the city Lampsace after her name. But when Mandron, avoiding all suspicion of betraying his people. refused to come to dwell among them, and desired this favor at their hands, that they would send him the wives and children of the deceased, the Phocaeans most readily sent them, offering them no injury at all. And ascribing in the first place heroic renown to Lampsace, in the last place they decreed a sacrifice to her as a Goddess, which they continue yearly to offer."],[19,19,"Aretaphila, a Cyrenaean, was not of ancient time, but lived in the time of the Mithridatic war. She arrived at such a degree of fortitude and experience in counsel as might be compared with the conduct of any heroic ladies. She was the daughter of Aeglator and the wife of Phaedimus, both renowned men. She was a great beauty, excelling in discretion, and was not unacquainted with the most knotty pieces of policy; but the common disasters of her native country rendered her famous. Nicocrates, having then usurped the tyranny over the Cyrenaeans, not only murdered many other citizens, but also assassinated Melanippus, a priest of Apollo, with his own hand, and held the priesthood himself. He slew also Phaedimus, the husband of Aretaphila, and married Aretaphila against her will. Unto a thousand other villanies he added this, that he set guards at the gates, who mangled the dead corpses as they were carrying forth, pricking them with their daggers and clapping hot irons to them, lest any citizen should be carried out privily under pretence of being a dead corpse. Aretaphila’s own proper calamities were very grievous to her, although the tyrant, for the love that he bare to her, suffered her to enjoy a great part of his regal power; for his love had subdued him unto her, and to her alone was he gentle and manageable, being very rude and savage in his behavior to others. But that which troubled her more than other things was to see her miserable country suffering such horrid things in so base a manner; one citizen being slaughtered after another, without any hopes of a vindictive justice from any. The exiles also were altogether enfeebled, affrighted, and scattered here and there. Aretaphila therefore supposed herself to be the only hope remaining for the state; and emulating the famous and brave enterprises of Thebe of Pherae, although she was destitute of the faithful friends and helpers which circumstances afforded to Thebe, she laid a plan to despatch her husband by poison. But in setting herself about it, providing the materials, and trying many experiments with poisons, the matter could not be hid, but was discovered; and there being proof made of the attempt, Calbia, Nicocrates’s mother, being naturally of a murdering implacable spirit, presently adjudged Aretaphila to torments and then to death. But love abated the rage of Nicocrates, and put him upon delay; and the vigorous manner in Which Aretaphila met the accusation and defended herself gave some plausible ground for his hesitation. But when she was convicted by the clearest proofs, and the preparation she had made for the poison was even in sight, admitting no denial, she confessed that she provided poison, but not deadly poison. But truly, O sir, she said, I am contending for matters of great concern, no less indeed than the honor and power which by thy gracious favor I reap the fruit of. I am maligned by many ill women, whose poisons and treacheries I stand in fear of, and therefore have been persuaded to contrive something on the other side in my own defence. These are haply foolish and woman-like plots, but not such as deserve death, unless it seem good to thee as judge to take away thy wife’s life on account of lovepotions and charms, which she has used because she wishes to be loved by thee more than thou wouldst have her. Notwithstanding this defence which Aretaphila had made for herself, Nicocrates thought good to commit her to torments; and Calbia presided in the judicature, rigid and inexorable. But Aretaphila bore up invincibly under her tortures, till Calbia herself was tired, sore against her will. But Nicocrates being pacified discharged her, and was sorry he had tortured her. And it was not very long ere he went in again unto her, being highly transported with affection, renewing his favor towards her with honors and courteous behavior. But she would not be brought under by flattery, who had held out so stoutly under tortures and pains; and an emulation of victory, conjoined with the love of honesty, made her betake herself to other measures. She had a daughter marriageable, an excellent beauty. Her she presented for a bait to the tyrant’s brother, a young stripling and lasciviously addicted. There was a report, that Aretaphila used such enchantments and witchcrafts towards the maid, that she plainly charmed and destroyed the young man’s reason. He was called Leander. After he was entangled, he petitioned his brother and accomplished the marriage. Now the maid, being instructed by her mother, instigated and persuaded him to set the city at liberty, insinuating that he himself could not live long free under an arbitrary government, nor could he marry a wife or reserve her to himself. Also some friends, Aretaphila’s favorites, suggested to him continually some accusations or surmises concerning his brother. But as soon as he perceived that Aretaphila was counselling and aiding in these matters, he undertook the business, and excited Daphnis a household servant, who slew Nicocrates by his command. In what followed, he attended not so much to Aretaphila, but presently manifested by his actions that he was rather a fratricide than a tyrannicide; for he managed his affairs perversely and foolishly. But yet he had some honor for Aretaphila, and she had some influence with him; neither did she manage any enmity or open opposition against him, but ordered her affairs privily. First of all, she stirred up an African war against him, and incited Anabus, a certain duke, to invade his borders and approach the city; and then she buzzed into Leander’s head suspicions against the favorites and officers, saying that they were not forward to fight but rather ambitious of peace and tranquillity, which indeed (she said) the state of affairs and the security of his dominion required of him if he would hold his subjects in firm subjection; and she would effect a cessation of arms and bring Anabus to a parley with him, if he would permit it, before an incurable war should break forth. Leander gave her commission. First she treated with the African, and with the promise of great presents and treasures begged that he would seize Leander when he came to treat with him. The African was persuaded, but Leander was backward to it; only for the respect that he bore to Aretaphila, who said that she would be present, he went unarmed and unguarded. But as he came nigh and saw Anabus, he made a halt, and would have waited the coming of his guards; only Aretaphila being present sometimes encouraged him, sometimes reviled him. But at last, when he still hesitates, she undauntedly lays hold on him, and dragging him resolutely along, delivers him to the barbarian. He was immediately seized, confined, and bound, and kept prisoner by the African, until Aretaphila’s friends, with other citizens, procured the treasures promised. Many people acquainted with this ran forth to the parley; and as soon as they saw Aretaphila, they were so transported that they had like to have forgot their indignation against the tyrant, and reckoned the punishing him of no great concern. But the first work after the enjoyment of their liberty was the saluting Aretaphila, between acclamations of joy and weeping, and falling down before her, as before the statue of one of the Gods. And the people flocked in one after another, so that they scarcely had time that evening to receive Leander again and return into the city. When they had satisfied themselves in honoring and applauding Aretaphila, they turned themselves to the tyrants; and Calbia they burnt alive, Leander they sewed up in a sack and threw him into the sea, but they voted that Aretaphila should bear her share in the government together with the statesmen, and be taken into counsel. But she, by great sufferings having acted a tragi-comedy consisting of various parts, and at last obtained the reward of the garland, as soon as she saw the city set at liberty, betook herself to her private apartment; and casting off all multiplicity of business, she led the rest of her time in spining, and finished her days in tranquillity among her friend and acquaintance."],[20,20,"There were two most potent persons among the tetrarchs of Galatia, allied by kin to each other, Sinatus and Synorix; one of which, Sinatus, took a maid to wife, Camma by name, very comely to behold for person and favor, but principally to be admired for virtue. For she was not only modest and loving to her husband, but discreet and of a generous mind. And by reason of her gentle and courteous behavior she was extremely acceptable to her inferiors; yea, that which rendered her more eminently renowned was, that being a priest of Diana (for the Galatians worship that goddess most) she did always appear magnificently adorned in all sacred processions and at the sacrifices. Wherefore Synorix, falling in love with her, could not prevail either by persuasions or violence, whilst her husband lived. He commits a horrid crime,—he slays Sinatus treacherously, —and not long after accosts Camma, whilst she abode within the temple, and bore Synorix’s crime not in an abject and despondent manner, but with a mind intent upon revenge on Synorix, and only waiting an opportunity. He was importunate in his humble addresses, neither did he seem to use arguments that were without all show of honesty. For as in other things he pretended that he far excelled Sinatus, so he slew him for the love he bare to Camma and for no other wicked design. The woman’s denials were at first not very peremptory, and then by little and little she seemed to be softened towards him. Her familiars and friends also lay at her in the service and favor of Synorix, who was a man of great power, persuading and even forcing her. In fine therefore she consented, and accordingly sent for him to come to her, that the mutual contract and covenant might be solemnized in the presence of the Goddess. When he came, she received him with much courtesy, and bringing him before the altar and pouring out some of the drink-offering upon the altar out of the bowls, part of the remainder she drank herself and part she gave him to drink. The cup was poisoned mead. As she saw him drink it all up, she lifted up a shrill loud voice, and fell down and worshipped her Goddess, saying: I call thee to witness, O most reverend Divinity! that for this very day’s work’s sake I have over-lived the murder of Sinatus, no otherwise taking any comfort in this part of my life but in the hope of revenge that I have had. And now I go down to my husband. And for thee, the lewdest person among men, let thy relations prepare a sepulchre, instead of a bride-chamber and nuptials. When the Galatian heard these things, and perceived the poison to wamble up and down and indispose his body, he ascended his chariot, hoping to be relieved by the jogging and shaking. But he presently alighted, and put himself into a litter, and died that evening. Camma continued all that night, and being told that he had ended his life, she comfortably and cheerfully expired."],[21,21,"Galatia also produced Stratonica the wife of Deiotarus, and Chiomara the wife of Ortiagon, both of them women worth remembrance. Stratonica knowing that her husband wanted children of his own body to succeed in his kingdom, she being barren persuaded him to beget a child on another woman, and subject it to her tutelage. Deiotarus admiring her proposal, committed all to her care upon that account. She provided a comely virgin for him from among the captives, Electra by name, and brought her to lie with Deiotarus. The children begotten of her she educated very tenderly and magnificently, as if they had been her own."],[22,22,"It fell out that Chiomara, the wife of Ortiagon, was taken captive with other women, in the time when the Romans under Cneus Manlius overcame the Galatians of Asia in battle. The centurion that took her made use of his fortune soldier-like and defiled her; for he was, as to voluptuousness and covetousness, an ill-bred and insatiable man, over whom avarice had gotten an absolute conquest. A great quantity of gold being promised by the woman for her ransom, in order to her redemption he brought her to a certain bank of a river. As the Galatians passed over and paid him the money in gold, and received Chiomara into their possession, she gave an intimation of her pleasure to one of them by nod,—to smite the Roman while he was kissing and taking his leave of her. He obeyed her commands and cut off his head. She takes it, wraps it up in her apron, and carries it with her; and as she comes to her husband, she casts down the head before him, at which being startled he said, O wife! thy fidelity is noble. Yea, verily, replied she, it is a nobler thing that there is now but one man alive that hath ever lain with me. Polybius saith that he discoursed with this woman at Sardis, and admired her prudence and discretion."],[23,23,"When Mithridates sent for sixty noblemen of Galatia as friends, he seemed to carry himself abusively and imperiously towards them, which they were all mightily provoked at. Poredorix, a man of a robust body and lofty mind, who was no less than tetrarch of the Tosiopae, designed to lay hold on Mithridates, seizing him when he should be determining causes on the bench of judicature in the gymnasium, and to force him bench and all into the ditch; but by a certain chance he went not up to the place of judicature that day, but sent for the Galatians to come home to him to his house. Poredorix encouraged them all to be of good courage, and when they should be all come together there, to fall upon him on every side, slay him, and cut his body in pieces. This conspiracy was not unknown to Mithridates, an intimation of it being given him; accordingly he delivers up the Galatians one by one to be slain. But calling to mind a young man among them, who excelled in comeliness and beauty all whom he knew, he commiserated him and repented himself and was apparently grieved, supposing him slain among the first, and also sent his command, that if he were alive he should remain so. The young man’s name was Bepolitanus. There was a strange accident befell this man. When he was apprehended, he had on very gay and rich apparel, which the executioner desired to preserve clean from being stained with blood; and undressing the young man leisurely, he saw the king’s messengers running to him and calling out the name of the youth. So that covetousness, which is the ruin of many, unexpectedly saved the life of Bepolitanus. But Poredorix being slain was cast forth unburied, and none of his friends did dare to come near him; only a certain woman of Pergamus, that was conversant with him while he lived at Galatia, attempted to cover his corpse and bury it. But when the guards perceived her, they laid hold on her and brought her before the king. And it is reported that Mithridates was much affected at the sight of her, the young maid seeming altogether harmless, and the more so, as it seemed, because he knew that love was the reason of her attempt. He gave her leave therefore to take away the corpse and bury it, and to take grave-clothes and ornaments at his cost."],[24,24,"Theagenes the Theban, who held the same sentiments with regard to his country’s welfare with Epaminondas, Pelopidas, and the other most worthy Thebans, was slain in Chaeronea, in the common disaster of Greece, even then when he had conquered his enemies and was in pursuit of them. For it was he that answered one who cried out aloud to him, How far wilt thou pursue? Even (saith he) to Macedonia. When he was dead, his sister survived him, who gave testimony that he was nobly descended, and that he was naturally a great man and excellently accomplished. Moreover, this woman was so fortunate as to reap a great benefit by her prowess, so that the more public calamities fell upon her, so much the easier she bore them. For when Alexander took Thebes and the soldiers fell a plundering, some in one part and some in another, it happened that a man, neither civil nor sober but mischievous and mad, took up his quarters in Timoclea’s house. He was a captain to a Thracian company, and the king’s namesake, but nothing like him; for he having no regard either to the family or estate of this woman, when he had swilled himself in wine after supper, commanded her to come and lie with him. Neither ended he here, but enquired for gold and silver, whether she had not some hid by her; sometimes threatening as if he would kill her, sometimes flattering as if he would always repute her in the place of a wife. She, taking the occasion offered by him, said: Would God I had died before this night came, rather than lived to it; that though all other things had been lost, I might have preserved my body free from abuse. But now seeing it is thus come to pass, and Divine Providence hath thus disposed of it that I must repute thee my guardian, lord, and husband, I will not hold any thing from thee that is thine own. And as for myself, I see I am at thy disposition. As for corporeal enjoyments, the world was mine, I had silver bowls, I had gold, and some money; but when this city was taken, I commanded my maids to pack it up altogether, and threw it, or rather put it for security, into a well that had no water in it. Neither do many know of it, for it hath a covering, and nature hath provided a shady wood round about it. Take then these things, and much good may they do thee; and they shall lie by thee, as certain tokens and marks of the late flourishing fortune and splendor of our family. When the Macedonian heard these things, he stayed not for day, but presently went to the place by Timoclea’s conduct, commanding the garden-door to be shut, that none might perceive what they were about. He descended in his morning vestment. But the revengeful Clotho brought dreadful things upon him by the hand of Timoclea, who stood on the top of the well; for as soon as she perceived by his voice that he reached the bottom, she threw down abundance of stones upon him, and her maids rolled in many and great ones, till they had dashed him to pieces and buried him under them. As soon as the Macedonians came to understand this and had taken up the corpse, there having been late proclamation that none of the Thebans should be slain, they seized her and carried her before the king and declared her audacious exploit; but the king, who by the gravity of her countenance and stateliness of her behavior did perceive in her something that savored of the greatest worth and nobility, asked her first, What woman art thou? She courageously and undauntedly answered: Theagenes was my brother, who was a commander at Chaeronea, and lost his life fighting against you in defence of the Grecian liberty, that we might not suffer any such thing; and seeing I have suffered things unworthy of my rank, I refuse not to die; for it is better so to do than to experience another such a night as the last, which awaits me unless thou forbid it. All the most tender-spirited persons that were present broke out into tears; but Alexander was not for pitying her, as being a woman above pity. But he admired her fortitude and eloquence, which had taken strong hold on him, and charged his officers to have a special care and look to the guards, lest any such abuse be offered again to any renowned family; and dismissed Timoclea, charging them to have a special regard to her and all that should be found to be of her family."],[25,25,"Arcesilaus was the son of Battus who was surnamed Felix, not at all like to his father in his conversation. His father, when he lived, laid a fine of a talent upon him for making fortifications about his house. After his father’s death he being of a rugged disposition (therefore surnamed the Severe), and following the counsels of Laarchus, an ill friend, became a tyrant instead of a king. For Laarchus affecting the government for himself, either banished or slew the noblemen of Cyrene, and charged the fault upon Arcesilaus; and at last casting him into a wasting and grievous disease, by giving him the sea-hare in his drink, he deprived him of his life. So that Laarchus assumed the government, under pretence of being protector to Arcesilaus’s young son Battus; but the youth, by reason either of his lameness or youthful age, was contemned. As for his mother, many made addresses to her, being a modest and courteous woman, and she had many of the commons and nobility at her devotion. Therefore Laarchus, pretending to be her humble servant, would needs marry her, and thereby take Battus to the dignity of being son and then allow him a share in the government. But Eryxo (for that was the woman’s name), taking counsel of her brethren, bade Laarchus treat with them as if she had designed marriage; Laarchus accordingly treating with Eryxo’s brethren, they on purpose delay and prolong the business. Eryxo sends one of her maid-servants acquainting him, that for the present her brethren did oppose the match, but if they could but accomplish it so as to lie together once, her brethren would cease arguing the matter any farther, and would give their consent. He should therefore come to her by night, if he pleased; an entrance being once made in a business, the rest will succeed well enough. These things were mighty pleasing to Laarchus, and he was much inflamed by the woman’s obliging carriage towards him, and declared that he would come to whatever place she should command him. These things Eryxo transacted with the privity of Polyarchus, her eldest brother. A time being now appointed for the congress, Polyarchus placed himself in his sister’s bed-chamber, together with two young men that were sword-men, all out of sight, to revenge the death of his father, whom Laarchus had lately murdered. Eryxo sending at the time to acquaint him, he entered without his guard, and the young men falling upon him, he was wounded with the sword and died; the corpse immediately they threw over the wall. Battus they brought forth and proclaimed king over his father’s dominions, and Polyarchus restored to the Cyrenaeans their ancient constitution of government. There were present at that time many soldiers of Amasis, the Egyptian king; whom Laar chus had employed and found faithful, and by whose means he had been not a little formidable to the citizens. These sent messengers to accuse Polyarchus and Eryxo to Amasis. At this the king was greatly incensed, and determined to make war upon the Cyrenaeans. But it happened that his mother died, and while he was solemnizing her funeral, ambassadors came and brought the news of his intentions to Cyrene. Wherefore it was thought best by Polyarchus to go and apologize for himself. Eryxo would not desert him, but was resolved to accompany him and run the same hazard with him. Nor would his mother Critola leave him, though she was an old woman; for great was her dignity, she being the sister of old Battus, surnamed Felix. As soon as they came into Egypt, as others with admiration approved of the exploit, so even Amasis himself did not a little applaud the chastity and fortitude of Eryxo, honoring her with presents and royal attendance, with which he sent back Polyarchus and the ladies into Cyrene."],[26,26,"Xenocrita of Cumae deserves no less to be admired for her exploits against Aristodemus the tyrant, whom some have supposed to be surnamed the Effeminate, being ignorant of the true story. He was called by the barbarians Malakos (that is soft and effeminate) with regard merely to his youth; because, when he was a mere stripling, with other companions of the same age who wore long hair (whence they were called Coronistae, as it seems from their long hair), he became famous in the war against the barbarians. He was also not only renowned for resolution and activity, but very exceedingly remarkable for his discretion and providence; insomuch that being admired by the citizens he proceeded to the highest dominion among them. He was to bring aid to the Romans when they were in war with the Etrurians, who engaged to restore Tarquinius Superbus to his kingdom; in all which expedition, that was very long, he managed all affairs so as to ingratiate himself with the military part of the citizens, aiming more at the making himself head of a popular faction than general of the army. He accordingly prevails with them to join with himin attacking the senate, and in casting out the citizens of highest rank and most potent into exile. Afterwards becoming tyrant, he was flagitious in his carriage towards women and free-born youth, and exceeded even himself in vileness. For history reports of him how that he accustomed the boys to wear their hair long and set with golden ornaments, and the girls he compelled to be polled round, and to wear youths’ jerkins and short-tailed petticoats. Notwithstanding, he had a peculiar affection for Xenocrita, a girl of Cumae, left behind by her exiled father. Her he kept, but could not bring over to his humor by any insinuations or persuasions, neither had he gained her father’s consent; however, he reckoned the maid would be brought to love him by constant conversation with him, since she would be envied and reputed very happy by the citizens. But these things did not at all besot the maid; but she took it heinously that she must be constrained to dwell with him, not espoused or married. Neither did she less long for the liberty of her native country than did those who were hated by the tyrant. It happened about that time that Aristodemus was casting up an entrenchment about the borders of Cumae, a work neither necessary nor profitable, only because he was resolved to tire out the citizens with hard toil and labor; for every one was required to carry out a stinted number of baskets of earth daily, in order to the delving this ditch. A certain maid, as she saw Aristodemus approaching, ran aside and covered her face with her apron; but when Aristodemus was withdrawn, the young men would sport and jest with her, asking her whether out of modesty she avoided only the sight of Aristodemus and was not so affected towards other men. She made answer designedly, rather than otherwise, that of the Cumaeans Aristodemus was the only man. This sentence thus spoken verily touched them all very near, for it provoked the generousminded men among them for very shame to the recovering of their liberties. And it is said that Xenocrita was heard to say, that she had rather carry earth for her father, if he were at home, than participate in the great luxury and pomp of Aristodemus. These things added courage to them that were about to make an insurrection against Aristodemus, which Thymoteles had the chief management of; for Xenocrita providing them safe admittance, they easily rushed in upon Aristodemus, unarmed and unguarded, and slew him. In this manner the city of Cumae gained its liberty, by the virtue of two women; one by suggesting and invigorating the enterprise, the other by bringing it to an issue. When honors and great presents were tendered to Xenocrita, she refused all; but requested one thing, that she might bury the corpse of Aristodemus. This they delivered her, and made her a priestess of Ceres; reckoning that, as it was a deserved honor bestowed on her, so she would be no less acceptable to the Goddess."],[27,27,"It is reported that the wife of Pythes, who lived at the time of Xerxes, was a wise and courteous woman. Pythes, as it seems, finding by chance some gold mines, and falling vastly in love with the riches got out of them, was insatiably and beyond measure exercised about them; and he brought down likewise the citizens, all of whom alike he compelled to dig or carry or refine the gold, doing nothing else; many of them dying in the work, and all being quite worn out. Their wives laid down their petition at his gate, addressing themselves to the wife of Pythes. She bade them all depart and be of good cheer; but those goldsmiths which she confided most in she required to wait upon her, and confining them commanded them to make up golden loaves, all sorts of junkets and summer-fruits, all sorts of fish and flesh meats, in which she knew Pythes was most delighted. All things being provided, Pythes coming home then (for he happened to go a long journey) and asking for his supper, his wife set a golden table before him, having no edible food upon it, but all golden. Pythes admired the workmanship for its imitation of nature. When, however, he had sufficiently fed his eyes, he called in earnest for something to eat; but his wife, when he asked for any sort, brought it of gold. Whereupon being provoked, he cried out, I am an hungered. She replied: Thou hast made none other provisions for us; every skilful science and art being laid aside, no man works in husbandry; but neglecting sowing, planting, and tilling the ground, we delve and search for useless things, killing ourselves and our subjects. These things moved Pythes, but not so as to give over all his works about the mine; for he now commanded a fifth part of the citizens to that work, the rest he converted to husbandry and manufactures. But when Xerxes made an expedition into Greece,Pythes, being most splendid in his entertainments and presents, requested a gracious favor of the king, that since he had many sons, one might be spared from the camp to remain with him, to cherish his old age. At which Xerxes in a rage slew this son only which he desired, and cut him in two pieces, and commanded the army to march between the two parts of the corpse. The rest he took along with him, and all of them were slain in the wars. At which Pythes fell into a despairing condition, so that he fell under the like suffering with many wicked men and fools. He dreaded death, but was weary of his life; yea, he was willing not to live, but could not cast away his life. He had this project. There was a great mound of earth in the city, and a river running by it, which they called Pythopolites. In that mound he prepared him a sepulchre, and diverted the stream so as to run just by the side of the mound, the river lightly washing the sepulchre. These things being finished, he enters into the sepulchre, committing the city and all the government thereof to his wife; commanding her not to come to him, but to send his supper daily laid on a sloop, till the sloop should pass by the sepulchre with the supper untouched; and then she should cease to send, as supposing him dead. He verily passed in this manner the rest of his life; but his wife took admirable care of the government, and brought in a reformation of all things amiss among the people."]]},"phrases":[[44,9,67,70,"c"],[46,16,19,20,"c"],[46,27,344,348,"c"],[47,1,61,65,"c"],[106,25,393,394,"c"],[142,15,662,664,"c"]],"lex":{},"quotes":{"9":[["quoted_by","excerpta-vaticana",1,7]],"15":[["quotes","the-wars-of-the-jews",1,157],["quoted_by","oratio-quarta-contra-arianos-sp",1,15],["quoted_by","oratio-quarta-contra-arianos-sp",1,18],["quoted_by","oratio-quarta-contra-arianos-sp",1,19],["quoted_by","oratio-i-contra-arianos",1,47],["quoted_by","theodoretus-historia-ecclesiastica",1,4]],"19":[["quotes","hiero",4,2]],"22":[["quotes","the-histories",21,396],["quotes","the-histories",21,398]],"24":[["quotes","archidamus",1,82],["quotes","letters",2,4]]},"notes":{"0":["Θουκυδίδῃ 2, 45","ἐβουλήθης *: ἠβουλήθης","συντεταγμένα Basileensis: συντεταγμένην","εὐριπίδης] Herc. fur. 673","μαντικὴν Cobetus: μιμητικὴν","ἀντιπαραβάλλωμεν Dinsius: ἀντιπαραβάλλοιμεν","κοινότητα M: καινότητα","χρόας *: κροιὰς","ἀνδρείας *: ἀνδρίας","ἐκβιβάζωσι W: ἐκβιάζωσι","βιβλίοις W: βεβαίους βιβλίοις"],"1":["πάσης X: πάσῃ","καλῶς] κακῶς?","δεῖ X: δὲ"],"2":["μὲν αὐτοὺς] αὐτοὺς μὲν Dinsius","ποι *: που","ταὐτὰ Duebnerus: ταῦτα"],"3":["ἐπώ̀κισαν X: ἐπῴκησαν","συμπαρόντων] συμπαροξυνόντων?","προσλιπαροῦσαι] προσταλαιπωροῦσαι W"],"4":["θεοῦ M: θεοὺς","τῷ idem: τῇ","Σωκράτης] Mueller. Fragm. H Gr. 4 p. 497","δὲ] malim δὴ","Ηρόδοτος] 6, 83"],"6":["ἐπάρχους] ἱππάρχους Polyaenus 7, 50"],"7":["δὲ M","Κρύασσον X: κρύασσαν","ἀόπλους *: ἀνόπλους"],"8":["ἀλλαχόσε] ἀλλαχόθι Dinsius","Δελφ̀ν καὶ Κραταΐδαν Meursius: ἀδελφὸν κραταΐδα. cf. Phot. Bibl. 137 b 21. 141 a 7. Mueller. Fragm. 1 p. 356","αὑτοὺς?"],"9":["ὁμοῦ] ὅμως M","εὔξατο *: ηὔξατο","ἀνακλάσεις Cobetus: ἀνακλάσεις καὶ ἀνακαύσεις","Νύμφις] Mueller 3 p. 14"],"10":["ἐν] ἑνὶ Polyaen. 7, 48. ἐν ἑνὶ Herwerdenus. cf. p. 276 d","ἐδύναντο *: ἠδύναντο","ἀνεῖλεν Herwerdenus: εἴλεν"],"12":["κειαι. Κείων Cobetus: κίαι. κίων.","βαδίζοντες X","ἀλλήλων] αὐτῶν X"],"14":["μενεῖ G. Papavassiliu: μένει","παρεβάλοντο *: παρεβάλλοντο"],"15":["εἰς Herwerdenus: ἐπʼ","malim ὑπὲρ ἑξακοσίας","ἐπεφέροντο] ἐπεφαίνοντο Cobetus. συνεπεφέροντο?","διεφθείροντο] διεφθείρετο Dinsius","ὁσίως] καὶ ὁσίως Schellensius","τῆς Benselerus: ἐκ τῆς","δυεῖν?","διένευσαν W: δι’ εὔνοιαν","πεῖσαι] scrib. vid. πείσειν","πέπονθας - καθεύδων;] πεπονθὼς - καθεύδεις; Dinsius","ἑταίρους W: ἑτέρους","μέλλετε] add. ἔφη vel ἐβόησεν Dinsius. ἀνεβόησεν?","πολὺ Cobetus: πολλοὶ","αὐτῷ] αὐτ͂ͅ Dinsius","ταῦτα] ταύτὰ Cobetus deleto ὅμοια","Μυρὼ] Μοιρὼ Cobetus","ἄν] οὖν idem","καταστρέψωμεν] καταστρέψομεν idem","προτέραν?","οὐδὲν] οὐτʼ Dinsius","τοῦ] malim τὸ","αὐτῆς?"],"16":["ἀποστασίαν] ἀπόστασιν Cobetus","ἦν] γ’ ἦν idem","Νηληίδα] Νειλήια idem","ἐνενόει] ἤρετο idem ex Polyaen. 8, 35. Sed cf. Erotici Script. ed. Hercher. 1 p. 379, 4. 391, 2","συνεὶς *: συνεὶς οὐν"],"17":["ἔχων καὶ del. Cobetus","ἐλευθέρας *: ἐλευθέρους","γενομένη] fortasse supplendum καὶ θεασαμένη","Ἀριστοτέλης] Fragm. 518","ἐβούλοντο *: ἠβούλοντο"],"18":["Φόβος] Φόξος Pol. 8, 37","Ξάρων] Mueller. 1 p. 33","ἐξεκαλέσαντο] ἐξεκάλεσαν Cobetus","κατελάβοντο] κατέλαβον?"],"19":["αἰκισαμένην] αἰκισάμενον M","ταὐτὰ Dinsius: τὰ αὐτὰ","τὸ ἔργον] τῷ ἔργῳ Turnebus","διαταττούσης] διαταραττούσης?","ἄοπλος *: ἄνοπλος","ἐξέδραμον] συνεξέδραμον?","ὀλίγον Huttenus: ὀλίγου","προβαλλομένη W: παραβαλλομένη"],"20":["Σινόριξ hic et infra p. 781 b et Pol. 8, 39: συνόριξ","διατριβὰς] τὰς διατριβὰς?","τῇ X: τῷ","ἀπολαύουσα W: ἀπολαβοῦσα. cf. p. 259 e. 272 f","ἀλλα’ ἢ *: ἀλλὰ"],"22":["ἀμαθὴς καὶ del. Cobetus"],"23":["Πορηδ́όριξ Iunius hic et infra: πορηδόραξ","Τοσιωπῶν] Τολιστοβώγων W: Τεκτοσάγων?","βήματι *: βήματι γυμνασίῳ","προέχοντος W: προέχοντος πρωτεύσαντος","ἀτρέμα] ἠρέμα Cobetus"],"24":["ἴλης X: εἴλης","τοῦτο M: τούτου","ἢ ζῆν] fort. supplendum: ἢ ζῆν· καὶ γὰρ ἂν ἐξῆν τὸ γοῦν σῶμα κἑ","ἀπολλυμένων] ἀπολομένων Cobetus","ἀπείρατον] add. ἂν idem","διαφυλάξαι] διεφύλαξα Turnebus","βούλει σύ *: βουλήσῃ","Κλωθὼ] cf. Hes. Scut. 258"],"25":["μὲν Herwerdenus: μὲν οὔ","ʽἁλίαρχος vel Λέαρχος Herod. 4, 160","ἀποδεὶξαι *: ἀποδείξας","δεῖν Benselerus: δεῖ","ἀναπτοηθεὶς] ἀναπτερωθεὶς Cobetus","αὑτῷ *: αὐτῷ","προαγαγόντες Herwerdenus: προσαγαγόντες","παρὰ] τὰ παρὰ?"],"26":["τἀληθὲς *: τὸ ἀληθὲς","στρατείᾳ *: στρατιᾷ","μοχθηρότερος Herwerdenus: μοχθηρ́τατος","κόμαις] κομᾶν M","καὶ τῶν] κατὰ τῶν Salmasius","lacunam add. W, quam supplet verbis: ἐν τούτοις δὲ καὶ γυνή τις","ἐπιόντα X: ἀπιόντα","ὅ τι *: ὅτι","γὰρ] γοῦν M","αἰσχύνῃ] αἰσχύνη Dinsius","τοὺς Patzigius"],"27":["γηροβοσκεῖν] γηροβοσκόν Cobetus"]}}
\ No newline at end of file
diff --git a/text/breviarium-historiae-romanae/1.json b/text/breviarium-historiae-romanae/1.json
index b8abcf0a2b2b6df4b9ecba24166e879c3622cf6e..1011b9663e4531e9e99a3a042551bc95f3fc311d 100644
--- a/text/breviarium-historiae-romanae/1.json
+++ b/text/breviarium-historiae-romanae/1.json
@@ -1 +1 @@
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diff --git a/text/breviarium-historiae-romanae/10.json b/text/breviarium-historiae-romanae/10.json
index 5a60c007e26111545dc69e6e4cbfdcc58dd8bae2..4a7fafb737240bb48890df34d89c585a9212f77f 100644
--- a/text/breviarium-historiae-romanae/10.json
+++ b/text/breviarium-historiae-romanae/10.json
@@ -1 +1 @@
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\ No newline at end of file
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diff --git a/text/breviarium-historiae-romanae/3.json b/text/breviarium-historiae-romanae/3.json
index 91f90118e1485a5b4b1adf31b95090aa6e62ecac..205dfeb232be0bd66c86c1073414089f29d5a9f0 100644
--- a/text/breviarium-historiae-romanae/3.json
+++ b/text/breviarium-historiae-romanae/3.json
@@ -1 +1 @@
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\ No newline at end of file
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diff --git a/text/breviarium-historiae-romanae/5.json b/text/breviarium-historiae-romanae/5.json
index 50fc297f4f49a45e46fd2f5a56bc4dd25f7e93a8..d0a13f9e87bab5ea4c75df87c1c92d068265cc90 100644
--- a/text/breviarium-historiae-romanae/5.json
+++ b/text/breviarium-historiae-romanae/5.json
@@ -1 +1 @@
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\ No newline at end of file
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diff --git a/text/breviarium-historiae-romanae/6.json b/text/breviarium-historiae-romanae/6.json
index 3ec9a77c4184dd8499877c2efe7110c5074713f4..727abdd814ff3531ba5b542612c0a46c5e7a26fc 100644
--- a/text/breviarium-historiae-romanae/6.json
+++ b/text/breviarium-historiae-romanae/6.json
@@ -1 +1 @@
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diff --git a/text/breviarium-historiae-romanae/7.json b/text/breviarium-historiae-romanae/7.json
index af3f443f89e2f907642699902eb123c39df9a100..4c05779271b1d2a836a6d921afda9255a30090a9 100644
--- a/text/breviarium-historiae-romanae/7.json
+++ b/text/breviarium-historiae-romanae/7.json
@@ -1 +1 @@
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\ No newline at end of file
diff --git a/text/breviarium-historiae-romanae/8.json b/text/breviarium-historiae-romanae/8.json
index f76d9fe80ae28b6e3d9e16ae8932a414538078e7..3c216d7ecc7331d8cbd3ce662ce1330fe8f38457 100644
--- a/text/breviarium-historiae-romanae/8.json
+++ b/text/breviarium-historiae-romanae/8.json
@@ -1 +1 @@
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\ No newline at end of file
diff --git a/text/brutus/1.json b/text/brutus/1.json
index b3ad11be6e956ee4b17fe21c0c2761a347b96d7c..1891531704eac570f8d59af08e760d81e6ed7bed 100644
--- a/text/brutus/1.json
+++ b/text/brutus/1.json
@@ -1 +1 @@
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Brutus was a descendant of that Junius Brutus whose bronze statue, with a drawn sword in its hand, was erected by the ancient Romans on the Capitol among those of their kings, in token that he was most resolute in dethroning the Tarquins."],[1,1,"But that Brutus, like the tempered steel of swords, had a disposition which was hard by nature and not softened by letters, so that his wrath against the tyrants drove him upon the dreadful act of slaying his sons;"],[2,2,"whereas this Brutus, of whom I now write, modified his disposition by means of the training and culture which philosophy gives, and stimulated a nature which was sedate and mild by active enterprises, and thus seems to have been most harmoniously attempered for the practice of virtue."],[3,3,"As a consequence, even those who hated him on account of his conspiracy against Caesar ascribed whatever was noble in the undertaking to Brutus, but laid the more distressing features of what was done to the charge of Cassius, who was a kinsman of Brutus, indeed, and his friend, but not so simple and sincere in his character."],[4,4,"Servilia, the mother of Brutus, traced her lineage back to Servilius Ahala, who, when Spurius Maelius was seditiously plotting to usurp absolute power, took a dagger under his arm, went into the forum, drew nigh the man, as if intending to confer privately with him, and when he inclined his head to listen, stabbed him to death."],[5,5,"This, at all events, is generally admitted; but as to the lineage of Brutus by his father’s side, those who display great hatred and malevolence towards him because of the murder of Caesar deny that it goes back to that Brutus who expelled the Tarquins, since no offspring was left to him when he had slain his sons. The ancestor of Brutus, they say, was a plebeian, son of a steward by the name of Brutus, and had only recently risen to office."],[6,6,"Poseidonius the philosopher, however, says that the two sons of Brutus who were of age perished according to the story, but that a third son was left, an infant, from whom the family descended."],[7,7,"He says, moreover, that there were certainly illustrious men of this house in his own day, some of whom called attention to their likeness in form and features to the statue of Brutus. Thus much, then, on this head."]]},"phrases":[[144,2,9,10,"c"]],"lex":{},"quotes":{},"notes":{"4":["Ἀάλαν Cobet: Ἄλαν."]}}
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Brutus was a descendant of that Junius Brutus whose bronze statue, with a drawn sword in its hand, was erected by the ancient Romans on the Capitol among those of their kings, in token that he was most resolute in dethroning the Tarquins."],[1,1,"But that Brutus, like the tempered steel of swords, had a disposition which was hard by nature and not softened by letters, so that his wrath against the tyrants drove him upon the dreadful act of slaying his sons;"],[2,2,"whereas this Brutus, of whom I now write, modified his disposition by means of the training and culture which philosophy gives, and stimulated a nature which was sedate and mild by active enterprises, and thus seems to have been most harmoniously attempered for the practice of virtue."],[3,3,"As a consequence, even those who hated him on account of his conspiracy against Caesar ascribed whatever was noble in the undertaking to Brutus, but laid the more distressing features of what was done to the charge of Cassius, who was a kinsman of Brutus, indeed, and his friend, but not so simple and sincere in his character."],[4,4,"Servilia, the mother of Brutus, traced her lineage back to Servilius Ahala, who, when Spurius Maelius was seditiously plotting to usurp absolute power, took a dagger under his arm, went into the forum, drew nigh the man, as if intending to confer privately with him, and when he inclined his head to listen, stabbed him to death."],[5,5,"This, at all events, is generally admitted; but as to the lineage of Brutus by his father’s side, those who display great hatred and malevolence towards him because of the murder of Caesar deny that it goes back to that Brutus who expelled the Tarquins, since no offspring was left to him when he had slain his sons. The ancestor of Brutus, they say, was a plebeian, son of a steward by the name of Brutus, and had only recently risen to office."],[6,6,"Poseidonius the philosopher, however, says that the two sons of Brutus who were of age perished according to the story, but that a third son was left, an infant, from whom the family descended."],[7,7,"He says, moreover, that there were certainly illustrious men of this house in his own day, some of whom called attention to their likeness in form and features to the statue of Brutus. Thus much, then, on this head."]]},"phrases":[],"lex":{},"quotes":{},"notes":{"4":["Ἀάλαν Cobet: Ἄλαν."]}}
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diff --git a/text/brutus/12.json b/text/brutus/12.json
index 06132060bb5d8cb5bf2e09793a61050fa7fc3415..acf975eaf48a775ab5cbcc21673bf3c1339fa492 100644
--- a/text/brutus/12.json
+++ b/text/brutus/12.json
@@ -1 +1 @@
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this, they secretly tested the sentiments of well known men in whom they had confidence, selecting not only from their intimates, but all whom they knew to be bold, brave, and contemptuous of death."],[1,1,"For this reason, too, they kept their plans a secret from Cicero, although he was foremost among them, not only for the confidence, but also for the good will which he inspired. They feared that the caution which time and old age had brought him, combined with his natural timidity, and further, his habit of calculating all the details of every enterprise so as to ensure the utmost safety, would blunt the edge of their ardour at a crisis which demanded speed."],[2,2,"Besides, Brutus also passed by, among his other friends, Statilius the Epicurean and Favonius the devoted follower of Cato. The reason was that some time before he had put them to a very similar test by the round-about method of a philosophical discussion, when Favonius had answered that civil war was worse than illegal monarchy; and Statilius had declared that it did not become a wise and sensible man to be thrown into turmoil and peril for the sake of feeble and foolish folk."],[3,3,"Labeo, however, who was present, argued against them both. At that time, on the ground that the question was rather difficult and hard to decide, Brutus held his peace, but afterwards imparted his purpose to Labeo, who readily concurred in it."],[4,4,"Then it was decided to bring over to their cause the other Brutus, surnamed Albinus; in other ways he was not an enterprising nor even a courageous man, but the large number of gladiators whom he was maintaining for the Roman spectacles made him powerful, and he had Caesar’s confidence."],[5,5,"When Cassius and Labeo discussed the matter with him, he would make no answer; but he had a private interview by himself with Brutus, and on learning that he was leader of the enterprise, readily agreed to co-operate."],[6,6,"The most and best of the rest also were won over by the reputation in which Brutus stood."],[7,7,"And although they exchanged neither oaths nor sacred pledges, they all kept the undertaking so much to themselves and were so secret in carrying it out together that, although it was foretold by the gods in prophecies and oracles and sacrificial omens, no one would believe in it."]]},"phrases":[[144,3,15,17,"c"]],"lex":{},"quotes":{}}
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this, they secretly tested the sentiments of well known men in whom they had confidence, selecting not only from their intimates, but all whom they knew to be bold, brave, and contemptuous of death."],[1,1,"For this reason, too, they kept their plans a secret from Cicero, although he was foremost among them, not only for the confidence, but also for the good will which he inspired. They feared that the caution which time and old age had brought him, combined with his natural timidity, and further, his habit of calculating all the details of every enterprise so as to ensure the utmost safety, would blunt the edge of their ardour at a crisis which demanded speed."],[2,2,"Besides, Brutus also passed by, among his other friends, Statilius the Epicurean and Favonius the devoted follower of Cato. The reason was that some time before he had put them to a very similar test by the round-about method of a philosophical discussion, when Favonius had answered that civil war was worse than illegal monarchy; and Statilius had declared that it did not become a wise and sensible man to be thrown into turmoil and peril for the sake of feeble and foolish folk."],[3,3,"Labeo, however, who was present, argued against them both. At that time, on the ground that the question was rather difficult and hard to decide, Brutus held his peace, but afterwards imparted his purpose to Labeo, who readily concurred in it."],[4,4,"Then it was decided to bring over to their cause the other Brutus, surnamed Albinus; in other ways he was not an enterprising nor even a courageous man, but the large number of gladiators whom he was maintaining for the Roman spectacles made him powerful, and he had Caesar’s confidence."],[5,5,"When Cassius and Labeo discussed the matter with him, he would make no answer; but he had a private interview by himself with Brutus, and on learning that he was leader of the enterprise, readily agreed to co-operate."],[6,6,"The most and best of the rest also were won over by the reputation in which Brutus stood."],[7,7,"And although they exchanged neither oaths nor sacred pledges, they all kept the undertaking so much to themselves and were so secret in carrying it out together that, although it was foretold by the gods in prophecies and oracles and sacrificial omens, no one would believe in it."]]},"phrases":[],"lex":{},"quotes":{}}
\ No newline at end of file
diff --git a/text/brutus/15.json b/text/brutus/15.json
index 3ef03c9cf18a67f7e7721ca27a0aafabc4190ff9..c7e5ad5eb6f26605ffd659a6658b0e2433002a79 100644
--- a/text/brutus/15.json
+++ b/text/brutus/15.json
@@ -1 +1 @@
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yet many things occurred to surprise and disturb them. First and foremost, though the day was advancing, Caesar delayed his coming, being detained at home by his wife because his omens were unpropitious, and prevented from going forth by the soothsayers."],[1,1,"In the second place, some one came up to Casca, one of the conspirators, took him by the hand, and said: You hid the secret from us, Casca, but Brutus has told me everything."],[2,2,"And when Casca was dumb with amazement, the man burst out laughing and said: How did you get so rich on a sudden, my good fellow, as to stand for the aedilesilip? So near did Casca come, in the mistake caused by the man’s ambiguity, to disclosing the secret."],[3,3,"Moreover, Brutus and Cassius were greeted more warmly than, usual by Popilius Laenas, a senator, who then whispered quietly to them: I join you in praying for the accomplishment of what you have in mind, and exhort you not to delay, for the matter is on men’s tongues. Having said this, he went away, leaving them full of suspicion that their undertaking had become known."],[4,4,"At this juncture, too, a messenger from his house came running to Brutus with the tidings that his wife was dead."],[5,5,"For Porcia, being distressed about what was impending and unable to bear the weight of her anxiety, could with difficulty keep herself at home, and at every noise or cry, like women in the Bacchic frenzy, she would rush forth and ask every messenger who came in from the forum how Brutus was faring, and kept sending out others continually."],[6,6,"Finally, as the time grew long, her bodily powers could no longer endure the strain, but were relaxed and enfeebled as her perplexities threatened to drive her mad. She had not time to go to her chamber, but just as she was, sitting in the midst of her servants, she was overwhelmed with faintness and helpless stupor, her colour fled, and her speech was utterly stayed."],[7,7,"Her maids shrieked at the sight, and since the neighbours came running in a crowd to the door, a report speedily went forth and a story was spread abroad that she was dead."],[8,8,"However, she revived in a short time, came to herself, and was cared for by her women; but Brutus, though he was confounded, naturally, by the startling tale, nevertheless did not abandon his public duty, nor was he driven by his affliction to dwell on his private concerns."]]},"phrases":[[144,7,17,19,"c"]],"lex":{},"quotes":{"3":[["quoted_by","the-roman-history-the-civil-wars",2,114]]}}
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yet many things occurred to surprise and disturb them. First and foremost, though the day was advancing, Caesar delayed his coming, being detained at home by his wife because his omens were unpropitious, and prevented from going forth by the soothsayers."],[1,1,"In the second place, some one came up to Casca, one of the conspirators, took him by the hand, and said: You hid the secret from us, Casca, but Brutus has told me everything."],[2,2,"And when Casca was dumb with amazement, the man burst out laughing and said: How did you get so rich on a sudden, my good fellow, as to stand for the aedilesilip? So near did Casca come, in the mistake caused by the man’s ambiguity, to disclosing the secret."],[3,3,"Moreover, Brutus and Cassius were greeted more warmly than, usual by Popilius Laenas, a senator, who then whispered quietly to them: I join you in praying for the accomplishment of what you have in mind, and exhort you not to delay, for the matter is on men’s tongues. Having said this, he went away, leaving them full of suspicion that their undertaking had become known."],[4,4,"At this juncture, too, a messenger from his house came running to Brutus with the tidings that his wife was dead."],[5,5,"For Porcia, being distressed about what was impending and unable to bear the weight of her anxiety, could with difficulty keep herself at home, and at every noise or cry, like women in the Bacchic frenzy, she would rush forth and ask every messenger who came in from the forum how Brutus was faring, and kept sending out others continually."],[6,6,"Finally, as the time grew long, her bodily powers could no longer endure the strain, but were relaxed and enfeebled as her perplexities threatened to drive her mad. She had not time to go to her chamber, but just as she was, sitting in the midst of her servants, she was overwhelmed with faintness and helpless stupor, her colour fled, and her speech was utterly stayed."],[7,7,"Her maids shrieked at the sight, and since the neighbours came running in a crowd to the door, a report speedily went forth and a story was spread abroad that she was dead."],[8,8,"However, she revived in a short time, came to herself, and was cared for by her women; but Brutus, though he was confounded, naturally, by the startling tale, nevertheless did not abandon his public duty, nor was he driven by his affliction to dwell on his private concerns."]]},"phrases":[],"lex":{},"quotes":{"3":[["quoted_by","the-roman-history-the-civil-wars",2,114]]}}
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diff --git a/text/brutus/20.json b/text/brutus/20.json
index f4135f6884704fdb2026236634b5608d134d616a..61e82686bbb40288095c7adc799616475cb85636 100644
--- a/text/brutus/20.json
+++ b/text/brutus/20.json
@@ -1 +1 @@
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this, the subjects of Caesar’s will and of his burial came up for discussion. Antony demanded that the will should be read publicly, and that the body should be carried forth to burial, not secretly, nor without honours, lest this also should exasperate the people. Cassius, indeed, vehemently opposed these measures, but Brutus yielded and agreed to them, thus making a second mistake, as it was thought."],[1,1,"For by sparing Antony’s life as he had done he incurred the charge of raising up against the conspirators a bitter and formidable foe; and now, in allowing Caesar’s funeral rites to be conducted as Antony demanded, he committed a fatal error."],[2,2,"For, in the first place, when it was found that the will of Caesar gave to every single Roman seventy-five drachmas, and left to the people his gardens beyond the Tiber, where now stands a temple of Fortune, an astonishing kindliness and yearning for Caesar seized the citizens;"],[3,3,"and in the second place, after Caesar’s body had been brought to the forum, Antony pronounced the customary eulogy, and when he saw that the multitude were moved by his words, changed his tone to one of compassion, and taking the robe of Caesar, all bloody as it was, unfolded it to view, pointing out the many places in which it had been pierced and Caesar wounded."],[4,4,"All further orderly procedure was at an end, of course; some cried out to kill the murderers, and others, as formerly in the case of Clodius the demagogue, dragged from the shops the benches and tables, piled them upon one another, and thus erected a huge pyre;"],[5,5,"on this they placed Caesar’s body, and in the midst of many sanctuaries, asylums, and holy places, burned it."],[6,6,"Moreover, when the fire blazed up, people rushed up from all sides, snatched up half-burnt brands, and ran round to the houses of Caesar’s slayers to set them on fire. These men, indeed, having previously barricaded themselves well, repelled the danger;"],[7,7,"but there was a certain Cinna, a poet, who had no share in the crime, but was actually a friend of Caesar’s."],[8,8,"This man dreamed that he was invited to supper by Caesar and declined to go, but that Caesar besought and constrained him, and finally took him by the hand and led him into a yawning and darksome place, whither he followed unwilling and bewildered."],[9,9,"After having this vision, he fell into a fever which lasted all night; but in the morning, nevertheless, when the funeral rites were held over Caesar’s body, he was ashamed not to be present, and went out into the crowd when it was already becoming savage."],[10,10,"He was seen, however, and being thought to be, not the Cinna that he really was, but the one who had recently reviled Caesar before the assembled people, he was torn in pieces."]]},"phrases":[[144,0,7,10,"c"]],"lex":{},"quotes":{}}
\ No newline at end of file
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this, the subjects of Caesar’s will and of his burial came up for discussion. Antony demanded that the will should be read publicly, and that the body should be carried forth to burial, not secretly, nor without honours, lest this also should exasperate the people. Cassius, indeed, vehemently opposed these measures, but Brutus yielded and agreed to them, thus making a second mistake, as it was thought."],[1,1,"For by sparing Antony’s life as he had done he incurred the charge of raising up against the conspirators a bitter and formidable foe; and now, in allowing Caesar’s funeral rites to be conducted as Antony demanded, he committed a fatal error."],[2,2,"For, in the first place, when it was found that the will of Caesar gave to every single Roman seventy-five drachmas, and left to the people his gardens beyond the Tiber, where now stands a temple of Fortune, an astonishing kindliness and yearning for Caesar seized the citizens;"],[3,3,"and in the second place, after Caesar’s body had been brought to the forum, Antony pronounced the customary eulogy, and when he saw that the multitude were moved by his words, changed his tone to one of compassion, and taking the robe of Caesar, all bloody as it was, unfolded it to view, pointing out the many places in which it had been pierced and Caesar wounded."],[4,4,"All further orderly procedure was at an end, of course; some cried out to kill the murderers, and others, as formerly in the case of Clodius the demagogue, dragged from the shops the benches and tables, piled them upon one another, and thus erected a huge pyre;"],[5,5,"on this they placed Caesar’s body, and in the midst of many sanctuaries, asylums, and holy places, burned it."],[6,6,"Moreover, when the fire blazed up, people rushed up from all sides, snatched up half-burnt brands, and ran round to the houses of Caesar’s slayers to set them on fire. These men, indeed, having previously barricaded themselves well, repelled the danger;"],[7,7,"but there was a certain Cinna, a poet, who had no share in the crime, but was actually a friend of Caesar’s."],[8,8,"This man dreamed that he was invited to supper by Caesar and declined to go, but that Caesar besought and constrained him, and finally took him by the hand and led him into a yawning and darksome place, whither he followed unwilling and bewildered."],[9,9,"After having this vision, he fell into a fever which lasted all night; but in the morning, nevertheless, when the funeral rites were held over Caesar’s body, he was ashamed not to be present, and went out into the crowd when it was already becoming savage."],[10,10,"He was seen, however, and being thought to be, not the Cinna that he really was, but the one who had recently reviled Caesar before the assembled people, he was torn in pieces."]]},"phrases":[],"lex":{},"quotes":{}}
\ No newline at end of file
diff --git a/text/brutus/31.json b/text/brutus/31.json
index 9d8674a6ca3a4d9e39daa899a2f358842a8b725f..cfb3e3234325e5d0f6b3d43b40a5446f8f01b4cd 100644
--- a/text/brutus/31.json
+++ b/text/brutus/31.json
@@ -1 +1 @@
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the Lycians were suddenly possessed by a dreadful and indescribable impulse to madness, which can be likened best to a passion for death."],[1,1,"At any rate, all ages of them, freemen and slaves with their wives and children, shot missiles from the walls at the enemy who were helping them to combat the flames, and with their own hands brought up reeds and wood and all manner of combustibles, and so spread the fire over the city, feeding it with all sorts of material and increasing its strength and fury in every way."],[2,2,"When the flames had darted forth and encircled the city on all sides, and blazed out mightily, Brutus, distressed at what was going on, rode round outside the city in his eagerness to help, and with outstretched hands begged the Xanthians to spare and save their city. No one heeded him, however, but all sought in every way to destroy themselves, men and women alike;"],[3,3,"nay, even the little children with shouts and shrieks either leaped into the fire, or threw themselves headlong from the walls, or cast themselves beneath their fathers’ swords, baring their throats and begging to be smitten."],[4,4,"After the city had been thus destroyed, a woman was seen dangling in a noose; she had a dead child fastened to her neck, and with a blazing torch was trying to set fire to her dwelling."],[5,5,"So tragic was the spectacle that Brutus could not bear to see it, and burst into tears on hearing of it; he also proclaimed a prize for any soldier who should succeed in saving the life of a Lycian. But there were only a hundred and fifty, we are told, who did not escape such preservation."],[6,6,"So then the Xanthians, after long lapse of time, as though fulfilling a period set by fate for their destruction, had the boldness to renew the calamity of their ancestors; for these too, in the time of the Persian wars, had likewise burned down their city and destroyed themselves."]]},"phrases":[[144,0,9,10,"c"]],"lex":{},"quotes":{}}
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the Lycians were suddenly possessed by a dreadful and indescribable impulse to madness, which can be likened best to a passion for death."],[1,1,"At any rate, all ages of them, freemen and slaves with their wives and children, shot missiles from the walls at the enemy who were helping them to combat the flames, and with their own hands brought up reeds and wood and all manner of combustibles, and so spread the fire over the city, feeding it with all sorts of material and increasing its strength and fury in every way."],[2,2,"When the flames had darted forth and encircled the city on all sides, and blazed out mightily, Brutus, distressed at what was going on, rode round outside the city in his eagerness to help, and with outstretched hands begged the Xanthians to spare and save their city. No one heeded him, however, but all sought in every way to destroy themselves, men and women alike;"],[3,3,"nay, even the little children with shouts and shrieks either leaped into the fire, or threw themselves headlong from the walls, or cast themselves beneath their fathers’ swords, baring their throats and begging to be smitten."],[4,4,"After the city had been thus destroyed, a woman was seen dangling in a noose; she had a dead child fastened to her neck, and with a blazing torch was trying to set fire to her dwelling."],[5,5,"So tragic was the spectacle that Brutus could not bear to see it, and burst into tears on hearing of it; he also proclaimed a prize for any soldier who should succeed in saving the life of a Lycian. But there were only a hundred and fifty, we are told, who did not escape such preservation."],[6,6,"So then the Xanthians, after long lapse of time, as though fulfilling a period set by fate for their destruction, had the boldness to renew the calamity of their ancestors; for these too, in the time of the Persian wars, had likewise burned down their city and destroyed themselves."]]},"phrases":[],"lex":{},"quotes":{}}
\ No newline at end of file
diff --git a/text/brutus/33.json b/text/brutus/33.json
index f696eee96bdb06ebf2dcff25a0ebafbcca517203..da03f626faa14125b288a7ca09bfc3f84eabdc4c 100644
--- a/text/brutus/33.json
+++ b/text/brutus/33.json
@@ -1 +1 @@
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diff --git a/text/brutus/36.json b/text/brutus/36.json
index 885706a1244f9e9a2b5c6432dcaeb257fa398dd1..a75329ef3dfefae9aa63a2569593cbbf376521e5 100644
--- a/text/brutus/36.json
+++ b/text/brutus/36.json
@@ -1 +1 @@
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they were about to cross over from Asia, Brutus is said to have had a great sign."],[1,1,"He was naturally wakeful, and by practice and self-restraint had reduced his hours of sleep to few, never lying down by day, and by night only when he could transact no business nor converse with any one, since all had gone to rest."],[2,2,"At this time, however, when the war was begun and he had in his hands the conduct of a life and death struggle, and was anxiously forecasting the future, he would first doze a little in the evening after eating, and then would spend the rest of the night on urgent business."],[3,3,"But whenever he had fully met the demands of such business in shorter time, he would read a book until the third watch, at which hour the centurions and tribunes usually came to him."],[4,4,"Once, accordingly, when he was about to take his army across from Asia, it was very late at night, his tent was dimly lighted, and all the camp was wrapped in silence."],[5,5,"Then, as he was meditating and reflecting, he thought he heard some one coming into the tent. He turned his eyes towards the entrance and beheld a strange and dreadful apparition, a monstrous and fearful shape standing silently by his side."],[6,6,"Plucking up courage to question it, Who art thou, said he, of gods or men, and what is thine errand with me? Then the phantom answered: I am thy evil genius, Brutus, and thou shalt see me at Philippi. And Brutus, undisturbed, said: I shall see thee."]]},"phrases":[],"lex":{},"quotes":{"6":[["quoted_by","the-roman-history-the-civil-wars",4,133]]}}
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diff --git a/text/brutus/37.json b/text/brutus/37.json
index 5ae5814a2cec412b38b4c138109945e08dbce6fd..ca3a0ea7716273e512b8b8534a5a173c4f69a3a0 100644
--- a/text/brutus/37.json
+++ b/text/brutus/37.json
@@ -1 +1 @@
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the shape had disappeared, Brutus called his servants; but they declared that they had neither heard any words nor seen any apparition, and so he watched the night out. As soon as it was day, however, he sought out Cassius and told him of the apparition."],[1,1,"Cassius, who belonged to the school of Epicurus, and was in the habit of taking issue on such topics with Brutus, said: This is our doctrine, Brutus, that we do not really feel or see everything, but perception by the senses is a pliant and deceitful thing, and besides, the intelligence is very keen to change and transform the thing perceived into any and every shape from one which has no real existence."],[2,2,"An impression on the senses is like wax, and the soul of man, in which the plastic material and the plastic power alike exist, can very easily shape and embellish it at pleasure."],[3,3,"This is clear from the transformations which occur in dreams, where slight initial material is transformed by the imagination into all sorts of emotions and shapes."],[4,4,"The imagination is by nature in perpetual motion, and this motion which it has is fancy, or thought. In thy case, too, the body is worn with hardships and this condition naturally excites and perverts the intelligence."],[5,5,"As for genii, it is incredible either that they exist, or, if they do exist, that they have the appearance or the speech of men, or a power that extends to us. For my part, I could wish it were so, in order that not only our men-at-arms, and horses, and ships, which are so numerous, but also the assistance of the gods might give us courage, conducting as we do the fairest and holiest enterprises. With such discourse did Cassius seek to calm Brutus."],[6,6,"Furthermore, as the soldiers were embarking, two eagles perched upon the foremost standards and were borne along with them, and they kept the army company, being fed by the soldiers, as far as Philippi. There, only one day before the battle, they flew away."]]},"phrases":[[144,1,4,6,"c"]],"lex":{},"quotes":{},"notes":{"2":["ἔοικεν Bekker adopts the early anonymous correction to ἔχωθεν (on wax the impression is outside, but the soul, etc.)."]}}
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the shape had disappeared, Brutus called his servants; but they declared that they had neither heard any words nor seen any apparition, and so he watched the night out. As soon as it was day, however, he sought out Cassius and told him of the apparition."],[1,1,"Cassius, who belonged to the school of Epicurus, and was in the habit of taking issue on such topics with Brutus, said: This is our doctrine, Brutus, that we do not really feel or see everything, but perception by the senses is a pliant and deceitful thing, and besides, the intelligence is very keen to change and transform the thing perceived into any and every shape from one which has no real existence."],[2,2,"An impression on the senses is like wax, and the soul of man, in which the plastic material and the plastic power alike exist, can very easily shape and embellish it at pleasure."],[3,3,"This is clear from the transformations which occur in dreams, where slight initial material is transformed by the imagination into all sorts of emotions and shapes."],[4,4,"The imagination is by nature in perpetual motion, and this motion which it has is fancy, or thought. In thy case, too, the body is worn with hardships and this condition naturally excites and perverts the intelligence."],[5,5,"As for genii, it is incredible either that they exist, or, if they do exist, that they have the appearance or the speech of men, or a power that extends to us. For my part, I could wish it were so, in order that not only our men-at-arms, and horses, and ships, which are so numerous, but also the assistance of the gods might give us courage, conducting as we do the fairest and holiest enterprises. With such discourse did Cassius seek to calm Brutus."],[6,6,"Furthermore, as the soldiers were embarking, two eagles perched upon the foremost standards and were borne along with them, and they kept the army company, being fed by the soldiers, as far as Philippi. There, only one day before the battle, they flew away."]]},"phrases":[],"lex":{},"quotes":{},"notes":{"2":["ἔοικεν Bekker adopts the early anonymous correction to ἔχωθεν (on wax the impression is outside, but the soul, etc.)."]}}
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diff --git a/text/brutus/4.json b/text/brutus/4.json
index 700eab73647a4a335e4f3ca8b467d4bd03c845ea..badc32188fb428c987d23b7e3f2f26015a5f7db2 100644
--- a/text/brutus/4.json
+++ b/text/brutus/4.json
@@ -1 +1 @@
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when the state was rent by factions, Pompey and Caesar appealing to arms and the supreme power being confounded, Brutus was expected to choose the side of Caesar, since his father had been put to death a while before at the instigation of Pompey;"],[1,1,"but thinking it his duty to put the public good above his own, and holding that Pompey’s grounds for going to war were better than Caesar’s, he attached himself to Pompey."],[2,2,"And yet before this he would not even speak to Pompey when he met him, considering it a great abomination to converse with the murderer of his father; now, however, looking upon him as his country’s ruler, he put himself under his orders, and set sail for Cilicia as legate with Sestius, to whom the province had been allotted."],[3,3,"But since there was nothing of importance for him to do there, and since Pompey and Caesar were now about to meet in a supreme struggle, he came of his own accord into Macedonia to share the danger."],[4,4,"It was then, they say, that Pompey was so filled with delight and admiration that he rose from his seat as Brutus approached, and in the sight of all embraced him as a superior."],[5,5,"During the campaign, for whatever part of the day he was not with Pompey, he busied himself with books and literature, not only the rest of the time, but even before the great battle."],[6,6,"It was the height of summer, the heat was great (since they had encamped in marshy regions), and they that carried the tent of Brutus were slow in coming."],[7,7,"But though he was thus all worn out, and though it was almost noon before he anointed himself and took a little food, nevertheless, while the rest were either sleeping or occupied with anxious thoughts about the future, he himself was busy until evening in making and writing out a compend of Polybius."]]},"phrases":[[144,5,11,12,"c"]],"lex":{},"quotes":{},"notes":{"1":["τῆς τοῦ Καίσαρος Lentz: τοῦ Καίσαρος."]}}
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when the state was rent by factions, Pompey and Caesar appealing to arms and the supreme power being confounded, Brutus was expected to choose the side of Caesar, since his father had been put to death a while before at the instigation of Pompey;"],[1,1,"but thinking it his duty to put the public good above his own, and holding that Pompey’s grounds for going to war were better than Caesar’s, he attached himself to Pompey."],[2,2,"And yet before this he would not even speak to Pompey when he met him, considering it a great abomination to converse with the murderer of his father; now, however, looking upon him as his country’s ruler, he put himself under his orders, and set sail for Cilicia as legate with Sestius, to whom the province had been allotted."],[3,3,"But since there was nothing of importance for him to do there, and since Pompey and Caesar were now about to meet in a supreme struggle, he came of his own accord into Macedonia to share the danger."],[4,4,"It was then, they say, that Pompey was so filled with delight and admiration that he rose from his seat as Brutus approached, and in the sight of all embraced him as a superior."],[5,5,"During the campaign, for whatever part of the day he was not with Pompey, he busied himself with books and literature, not only the rest of the time, but even before the great battle."],[6,6,"It was the height of summer, the heat was great (since they had encamped in marshy regions), and they that carried the tent of Brutus were slow in coming."],[7,7,"But though he was thus all worn out, and though it was almost noon before he anointed himself and took a little food, nevertheless, while the rest were either sleeping or occupied with anxious thoughts about the future, he himself was busy until evening in making and writing out a compend of Polybius."]]},"phrases":[],"lex":{},"quotes":{},"notes":{"1":["τῆς τοῦ Καίσαρος Lentz: τοῦ Καίσαρος."]}}
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diff --git a/text/brutus/44.json b/text/brutus/44.json
index 9a39508afb4a37d62ed1a4304b4bcf4e29f68847..c44bb67197cabd4d5d5858ccef45a652edee35f3 100644
--- a/text/brutus/44.json
+++ b/text/brutus/44.json
@@ -1 +1 @@
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Then he decked the body for burial and sent it to Thasos, in order that the funeral rites might not disturb the camp."],[2,2,"He himself, however, assembled the soldiers of Cassius and comforted them; and seeing that they were deprived of all the necessaries of life, he promised them two thousand drachmas the man, to make good what they had lost."],[3,3,"They were encouraged by his words and amazed at the largeness of his gift; and they sent him on his way with shouts, exalting him as the only one of the four commanders who had not been defeated in the battle."],[4,4,"And the results bore witness that his confidence in a victory in the battle was well grounded; for with a few legions he routed all those opposed to him."],[5,5,"And if he had employed them all in fighting, and if the most of them had not passed by the enemy and set upon the enemy’s possessions, it would seem that his victors’ must have been complete."]]},"phrases":[[144,3,5,8,"c"]],"lex":{},"quotes":{}}
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Then he decked the body for burial and sent it to Thasos, in order that the funeral rites might not disturb the camp."],[2,2,"He himself, however, assembled the soldiers of Cassius and comforted them; and seeing that they were deprived of all the necessaries of life, he promised them two thousand drachmas the man, to make good what they had lost."],[3,3,"They were encouraged by his words and amazed at the largeness of his gift; and they sent him on his way with shouts, exalting him as the only one of the four commanders who had not been defeated in the battle."],[4,4,"And the results bore witness that his confidence in a victory in the battle was well grounded; for with a few legions he routed all those opposed to him."],[5,5,"And if he had employed them all in fighting, and if the most of them had not passed by the enemy and set upon the enemy’s possessions, it would seem that his victors’ must have been complete."]]},"phrases":[],"lex":{},"quotes":{}}
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diff --git a/text/brutus/49.json b/text/brutus/49.json
index b9f13f6267d3643cf65796204bea9618e992dd8b..e062d8e2bd825c886910e28751d020673784b876 100644
--- a/text/brutus/49.json
+++ b/text/brutus/49.json
@@ -1 +1 @@
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Brutus had led out his forces in battle array and stationed them over against the enemy, he waited a long time; for as he was reviewing his troops he became suspicious of some of them, and heard them accused of treachery;"],[1,1,"he saw, too, that his horsemen were not very eager to begin the battle, but always waited to see what the infantry did."],[2,2,"Then, of a sudden, a man who was a good soldier and had been conspicuously honoured for his bravery by Brutus, rode out of the ranks and went over to the enemy; his name was Camulatus."],[3,3,"The sight of this gave Brutus great distress; and partly from anger, partly because he was afraid of greater treachery and desertion, he led at once against the enemy, at about three o’clock in the afternoon."],[4,4,"With the part under his own immediate command he was victorious, and advanced, pressing hard upon the retreating left wing of the enemy; his cavalry, too, dashed forward along with the infantry and fell upon a disordered foe;"],[5,5,"the other wing, however, which was extended by its commanders to prevent their being surrounded by the enemy, to whom they were inferior in numbers, was thus weakened in the centre and could not hold out against their opponents, but fled first."],[6,6,"After cutting their way through this wing, the enemy at once enveloped Brutus. He himself displayed all the valour possible in a soldier and commander, contending with judgment and personal prowess for victory in the terrible crisis; but that which was an advantage for him in the former battle was a detriment to him now."],[7,7,"For in the former battle the conquered wing of the enemy had been at once destroyed, but when the soldiers of Cassius were routed, only few of them were slain, and those who then escaped, rendered fearful now by their former defeat, filled the greater part of his army with dejection and confusion."],[8,8,"Here Marcus the son of Cato also, fighting among the bravest and noblest young men, was overpowered, but would not yield nor fly, but plying his sword, and declaring that he was Marcus Cato and Marcus Cato’s son, fell dead upon the many enemies whom he had slain."],[9,9,"The bravest of the rest fell also, risking their lives in defence of Brutus."]]},"phrases":[[150,2,12,15,"c"]],"lex":{},"quotes":{}}
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Brutus had led out his forces in battle array and stationed them over against the enemy, he waited a long time; for as he was reviewing his troops he became suspicious of some of them, and heard them accused of treachery;"],[1,1,"he saw, too, that his horsemen were not very eager to begin the battle, but always waited to see what the infantry did."],[2,2,"Then, of a sudden, a man who was a good soldier and had been conspicuously honoured for his bravery by Brutus, rode out of the ranks and went over to the enemy; his name was Camulatus."],[3,3,"The sight of this gave Brutus great distress; and partly from anger, partly because he was afraid of greater treachery and desertion, he led at once against the enemy, at about three o’clock in the afternoon."],[4,4,"With the part under his own immediate command he was victorious, and advanced, pressing hard upon the retreating left wing of the enemy; his cavalry, too, dashed forward along with the infantry and fell upon a disordered foe;"],[5,5,"the other wing, however, which was extended by its commanders to prevent their being surrounded by the enemy, to whom they were inferior in numbers, was thus weakened in the centre and could not hold out against their opponents, but fled first."],[6,6,"After cutting their way through this wing, the enemy at once enveloped Brutus. He himself displayed all the valour possible in a soldier and commander, contending with judgment and personal prowess for victory in the terrible crisis; but that which was an advantage for him in the former battle was a detriment to him now."],[7,7,"For in the former battle the conquered wing of the enemy had been at once destroyed, but when the soldiers of Cassius were routed, only few of them were slain, and those who then escaped, rendered fearful now by their former defeat, filled the greater part of his army with dejection and confusion."],[8,8,"Here Marcus the son of Cato also, fighting among the bravest and noblest young men, was overpowered, but would not yield nor fly, but plying his sword, and declaring that he was Marcus Cato and Marcus Cato’s son, fell dead upon the many enemies whom he had slain."],[9,9,"The bravest of the rest fell also, risking their lives in defence of Brutus."]]},"phrases":[],"lex":{},"quotes":{}}
\ No newline at end of file
diff --git a/text/brutus/5.json b/text/brutus/5.json
index 04ba7f447d00175d7b8aedf4073c348364d006c2..7a867b73d1f5e1b87adcc288ba9b3a1c4593d5f3 100644
--- a/text/brutus/5.json
+++ b/text/brutus/5.json
@@ -1 +1 @@
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\ No newline at end of file
diff --git a/text/brutus/50.json b/text/brutus/50.json
index dfe791ac15740039079014001c95c398cdd17c00..ec52b55e26bc9f6d97706fa44189b7b8c2f29c3f 100644
--- a/text/brutus/50.json
+++ b/text/brutus/50.json
@@ -1 +1 @@
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there was a certain Lucilius, a brave man, among the comrades of Brutus. This man, seeing some barbarian horsemen ignoring all others in their pursuit and riding impetuously after Brutus, determined at the risk of his life to stop them."],[1,1,"So falling behind a little, he told them that he was Brutus. The Barbarians believed him because he asked them to conduct him to Antony, pretending to be afraid of Octavius but to have no fear of Antony."],[2,2,"They were delighted with their unexpected prize, and thinking themselves amazingly fortunate, led Lucilius along in the darkness which had now fallen, after sending ahead some messengers to Antony."],[3,3,"Antony himself was pleased, of course, and set out to meet the escort, and all the rest also who learned that Brutus was being brought in alive flocked together, some thinking him to be pitied for his misfortune, others that he was unworthy of his fame in thus allowing his love of life to make him a prey of Barbarians."],[4,4,"When they were near, however, Antony paused, at a loss to know how he ought to receive Brutus; but Lucilius, as he was brought for ward, said with great boldness: Marcus Brutus, O Antony, no foe has taken or can take; may fortune not so far prevail over virtue!"],[5,5,"Nay, he will be found living, or possibly even lying dead as becomes him. It is by cheating these soldiers of thine that I am come, and I am ready to suffer for it any fatal penalty."],[6,6,"When Lucilius had thus spoken and all were in amazement, Antony turned to his conductors and said: I suppose, my fellow soldiers, you are vexed at your mistake and think that you have been flouted;"],[7,7,"but be assured that you have taken a better prey than that you sought. For you sought an enemy, but you come bringing me a friend. Since, by the gods, I know not how I could have treated Brutus, had he come into my hands alive; but such men as this I would have my friends rather than my enemies."],[8,8,"With these words he embraced Lucilius, and for the time being put him in charge of one of his friends, but ever afterwards found in him a sure and trusty helper."]]},"phrases":[[150,1,11,15,"c"]],"lex":{},"quotes":{}}
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there was a certain Lucilius, a brave man, among the comrades of Brutus. This man, seeing some barbarian horsemen ignoring all others in their pursuit and riding impetuously after Brutus, determined at the risk of his life to stop them."],[1,1,"So falling behind a little, he told them that he was Brutus. The Barbarians believed him because he asked them to conduct him to Antony, pretending to be afraid of Octavius but to have no fear of Antony."],[2,2,"They were delighted with their unexpected prize, and thinking themselves amazingly fortunate, led Lucilius along in the darkness which had now fallen, after sending ahead some messengers to Antony."],[3,3,"Antony himself was pleased, of course, and set out to meet the escort, and all the rest also who learned that Brutus was being brought in alive flocked together, some thinking him to be pitied for his misfortune, others that he was unworthy of his fame in thus allowing his love of life to make him a prey of Barbarians."],[4,4,"When they were near, however, Antony paused, at a loss to know how he ought to receive Brutus; but Lucilius, as he was brought for ward, said with great boldness: Marcus Brutus, O Antony, no foe has taken or can take; may fortune not so far prevail over virtue!"],[5,5,"Nay, he will be found living, or possibly even lying dead as becomes him. It is by cheating these soldiers of thine that I am come, and I am ready to suffer for it any fatal penalty."],[6,6,"When Lucilius had thus spoken and all were in amazement, Antony turned to his conductors and said: I suppose, my fellow soldiers, you are vexed at your mistake and think that you have been flouted;"],[7,7,"but be assured that you have taken a better prey than that you sought. For you sought an enemy, but you come bringing me a friend. Since, by the gods, I know not how I could have treated Brutus, had he come into my hands alive; but such men as this I would have my friends rather than my enemies."],[8,8,"With these words he embraced Lucilius, and for the time being put him in charge of one of his friends, but ever afterwards found in him a sure and trusty helper."]]},"phrases":[],"lex":{},"quotes":{}}
\ No newline at end of file
diff --git a/text/brutus/52.json b/text/brutus/52.json
index ecacca8053008050bc1197dcd875d56df1b0fc73..3967a93e3a629d875259c26743a9edb3c2c66d6c 100644
--- a/text/brutus/52.json
+++ b/text/brutus/52.json
@@ -1 +1 @@
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the night advanced, Brutus turned, just as he sat, towards his servant Cleitus, and talked with him. And when Cleitus wept and made no answer, Brutus next drew Dardanus his shield-bearer aside and had some private conversation with him."],[1,1,"Finally, he spoke to Volumnius himself in Greek, reminding him of their student life, and begged him to grasp his sword with him and help him drive home the blow."],[2,2,"And when Volumnius refused, and the rest likewise, and some one said they must not tarry but fly, Brutus rose and said: By all means must we fly; not with our feet, however, but with our hands."],[3,3,"Then, after clasping each by the hand, with a very cheerful countenance he said he rejoiced with exceeding joy that not one of his friends had proved false to him, and as for Fortune, he blamed her only for his country’s sake;"],[4,4,"himself he regarded as more to be envied than his conquerors, not yesterday and the day before merely, but even now, since he was leaving behind him a reputation for virtue, which those who surpassed in arms or wealth would not do; since the world would believe that base and unjust men who put to death the good and just were unfit to rule."],[5,5,"Then, after earnestly entreating them to save themselves, he withdrew a little way in the company of two or three friends, among whom was Strato, who had been his intimate since they studied rhetoric together."],[6,6,"This man he placed nearest to himself, and then, grasping with both hands the hilt of his naked sword, he fell upon it and died."],[7,7,"Some, however, say that it was not Brutus himself, but Strato, who at his very urgent request, and with averted eyes, held the sword in front of him, upon which he fell with such force that it passed quite through his breast and brought him instant death."]]},"phrases":[[122,2,23,25,"c"],[144,1,7,8,"c"],[144,5,16,20,"c"],[150,0,10,12,"c"]],"lex":{},"quotes":{}}
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the night advanced, Brutus turned, just as he sat, towards his servant Cleitus, and talked with him. And when Cleitus wept and made no answer, Brutus next drew Dardanus his shield-bearer aside and had some private conversation with him."],[1,1,"Finally, he spoke to Volumnius himself in Greek, reminding him of their student life, and begged him to grasp his sword with him and help him drive home the blow."],[2,2,"And when Volumnius refused, and the rest likewise, and some one said they must not tarry but fly, Brutus rose and said: By all means must we fly; not with our feet, however, but with our hands."],[3,3,"Then, after clasping each by the hand, with a very cheerful countenance he said he rejoiced with exceeding joy that not one of his friends had proved false to him, and as for Fortune, he blamed her only for his country’s sake;"],[4,4,"himself he regarded as more to be envied than his conquerors, not yesterday and the day before merely, but even now, since he was leaving behind him a reputation for virtue, which those who surpassed in arms or wealth would not do; since the world would believe that base and unjust men who put to death the good and just were unfit to rule."],[5,5,"Then, after earnestly entreating them to save themselves, he withdrew a little way in the company of two or three friends, among whom was Strato, who had been his intimate since they studied rhetoric together."],[6,6,"This man he placed nearest to himself, and then, grasping with both hands the hilt of his naked sword, he fell upon it and died."],[7,7,"Some, however, say that it was not Brutus himself, but Strato, who at his very urgent request, and with averted eyes, held the sword in front of him, upon which he fell with such force that it passed quite through his breast and brought him instant death."]]},"phrases":[[122,2,23,25,"c"]],"lex":{},"quotes":{}}
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diff --git a/text/brutus/6.json b/text/brutus/6.json
index 40affe99fac7416c9b1299d9c79b4a5476efa0ef..1361982b1e6dabc68e7325e81ffa79e7aa696a98 100644
--- a/text/brutus/6.json
+++ b/text/brutus/6.json
@@ -1 +1 @@
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the defeat at Pharsalus, when Pompey had made his escape to the sea and his camp was besieged, Brutus went out unnoticed by a gate leading to a place that was marshy and full of water and reeds, and made his way safely by night to Larissa."],[1,1,"From thence he wrote to Caesar, who was delighted at his safe escape, and bade him come to him, and not only pardoned him, but actually made him a highly honoured companion."],[2,2,"Now, since no one could tell whither Pompey was fleeing, and all were in great perplexity, Caesar took a long walk with Brutus alone, and sounded him on the subject."],[3,3,"Certain considerations advanced by Brutus made his opinion concerning Pompey’s flight seem the best, and Caesar therefore renounced all other courses and hastened towards Egypt."],[4,4,"But as for Pompey, he put in at Egypt, as Brutus conjectured, and there met his doom; as for Caesar, however, Brutus tried to soften him towards Cassius also."],[5,5,"He also served as advocate for the king of Africa, and though he lost the case, owing to the magnitude of the accusations against his client, still, by supplications and entreaties in his behalf he saved much of his kingdom for him."],[6,6,"And it is said that Caesar, when he first heard Brutus speak in public, said to his friends: I know not what this young man wants, but all that he wants he wants very much."],[7,7,"For the weight of his character, and the fact that no one found it easy to make him listen to appeals for favour, but that he accomplished his ends by reasoning and the adoption of noble principles, made his efforts, whithersoever directed, powerful and efficacious."],[8,8,"No flattery could induce him to grant an unjust petition, and that inability to withstand shameless importunity, which some call timidity, he regarded as most disgraceful in a great man, and he was wont to say that those who were unable to refuse anything, in his opinion, must have been corrupted in their youth."],[9,9,"When Caesar was about to cross over into Africa against Cato and Scipio, he put Brutus in charge of Cisalpine Gaul, to the great good-fortune of the province;"],[10,10,"for while the other provinces, owing to the insolence and rapacity of their governors, were plundered as though they had been conquered in war, to the people of his province Brutus meant relief and consolation even for their former misfortunes."],[11,11,"And he attached the gratitude of all to Caesar, so that, after Caesar’s return, and as he traversed Italy, he found the cities under Brutus a most pleasing sight, as well as Brutus himself, who enhanced his honour and was a delightful companion."]]},"phrases":[[105,1,23,25,"c"],[150,1,11,12,"c"]],"lex":{},"quotes":{},"notes":{"5":["περὶ τούτου transposed by Bekker, after Vögelin, to the following sentence, between αὐτοῦ and λέγοντος (as soon as he heard him speaking in his behalf)."]}}
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the defeat at Pharsalus, when Pompey had made his escape to the sea and his camp was besieged, Brutus went out unnoticed by a gate leading to a place that was marshy and full of water and reeds, and made his way safely by night to Larissa."],[1,1,"From thence he wrote to Caesar, who was delighted at his safe escape, and bade him come to him, and not only pardoned him, but actually made him a highly honoured companion."],[2,2,"Now, since no one could tell whither Pompey was fleeing, and all were in great perplexity, Caesar took a long walk with Brutus alone, and sounded him on the subject."],[3,3,"Certain considerations advanced by Brutus made his opinion concerning Pompey’s flight seem the best, and Caesar therefore renounced all other courses and hastened towards Egypt."],[4,4,"But as for Pompey, he put in at Egypt, as Brutus conjectured, and there met his doom; as for Caesar, however, Brutus tried to soften him towards Cassius also."],[5,5,"He also served as advocate for the king of Africa, and though he lost the case, owing to the magnitude of the accusations against his client, still, by supplications and entreaties in his behalf he saved much of his kingdom for him."],[6,6,"And it is said that Caesar, when he first heard Brutus speak in public, said to his friends: I know not what this young man wants, but all that he wants he wants very much."],[7,7,"For the weight of his character, and the fact that no one found it easy to make him listen to appeals for favour, but that he accomplished his ends by reasoning and the adoption of noble principles, made his efforts, whithersoever directed, powerful and efficacious."],[8,8,"No flattery could induce him to grant an unjust petition, and that inability to withstand shameless importunity, which some call timidity, he regarded as most disgraceful in a great man, and he was wont to say that those who were unable to refuse anything, in his opinion, must have been corrupted in their youth."],[9,9,"When Caesar was about to cross over into Africa against Cato and Scipio, he put Brutus in charge of Cisalpine Gaul, to the great good-fortune of the province;"],[10,10,"for while the other provinces, owing to the insolence and rapacity of their governors, were plundered as though they had been conquered in war, to the people of his province Brutus meant relief and consolation even for their former misfortunes."],[11,11,"And he attached the gratitude of all to Caesar, so that, after Caesar’s return, and as he traversed Italy, he found the cities under Brutus a most pleasing sight, as well as Brutus himself, who enhanced his honour and was a delightful companion."]]},"phrases":[[105,1,23,25,"c"]],"lex":{},"quotes":{},"notes":{"5":["περὶ τούτου transposed by Bekker, after Vögelin, to the following sentence, between αὐτοῦ and λέγοντος (as soon as he heard him speaking in his behalf)."]}}
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diff --git a/text/busiris/1.json b/text/busiris/1.json
index cabac4f280b7ba59f2399326066a46199bd5bb46..e60c2bb9e900aa06a22f19abfded70d7a560d3c8 100644
--- a/text/busiris/1.json
+++ b/text/busiris/1.json
@@ -1 +1 @@
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have learned of your fairmindedness, Polycrates, and of the reversal in your life, through information from others; and having myself read certain of the discourses which you have written, I should have been greatly pleased to discuss frankly with you and fully the education with which you have been obliged to occupy yourself. For I believe that when men through no fault of their own are unfortunate and so seek in philosophy a source of gain, it is the duty of all who have had a wider experience in that occupation, and have become more thoroughly versed in it, to make this contribution voluntarily for their benefit."],[1,1,"But since we have not yet met one another, we shall be able, if we ever do come together, to discuss the other topics at greater length; concerning those suggestions, however, by which at the present time I might be of service to you, I have thought I should advise you by letter, though concealing my views, to the best of my ability, from everyone else."],[2,2,"I am well aware, however, that it is instinctive with most persons when admonished, not to look to the benefits they receive but, on the contrary, to listen to what is said with the greater displeasure in proportion to the rigor with which their critic passes their faults in review. Nevertheless, those who are well disposed toward any persons must not shrink from incurring such resentment, but must try to effect a change in the opinion of those who feel this way toward those who offer them counsel."],[3,3,"Having observed, therefore, that you take especial pride in your Defense of Busiris and in your Accusation of Socrates, I shall try to make it clear to you that in both these discourses you have fallen far short of what the subject demands. For although everyone knows that those who wish to praise a person must attribute to him a larger number of good qualities than he really possesses, and accusers must do the contrary,"],[4,4,"you have so far fallen short of following these principles of rhetoric that, though you profess to defend Busiris, you have not only failed to absolve him of the calumny with which he is attacked, but have even imputed to him a lawlessness of such enormity that it is impossible for one to invent wickedness more atrocious. For the other writers whose aim was to malign him went only so far in their abuse as to charge him with sacrificing the strangers who came to his country; you, however, accused him of actually devouring his victims. And when your purpose was to accuse Socrates, as if you wished to praise him, you gave Alcibiades to him as a pupil who, as far as anybody observed, never was taught by Socrates, but that Alcibiades far excelled all his contemporaries all would agree."],[5,5,"Hence, if the dead should acquire the power of judging what has been said of them, Socrates would be as grateful to you for your accusation as to any who have been wont to eulogize him; while Busiris, even if he had been most tender-hearted toward his guests, would be so enraged by your account of him that he would abstain from no vengeance whatever! And yet ought not that man to feel shame, rather than pride, who is more loved by those whom he has reviled than by those whom he has praised?"],[6,6,"And you have been so careless about committing inconsistencies that you say Busiris emulated the fame of Aeolus and Orpheus, yet you do not show that any of his pursuits was identical with theirs. What, can we compare his deeds with the reported exploits of Aeolus? But Aeolus restored to their native lands strangers who were cast on his shores, whereas Busiris, if we are to give credence to your account, sacrificed and ate them!"],[7,7,"Or, are we to liken his deeds to those of Orpheus? But Orpheus led the dead back from Hades, whereas Busiris brought death to the living before their day of destiny. Consequently, I should be glad to know what, in truth, Busiris would have done if he had happened to despise Aeolus and Orpheus, seeing that, while admiring their virtues, all his own deeds are manifestly the opposite of theirs. But the greatest absurdity is this—though you have made a specialty of genealogies, you have dared to say that Busiris emulated those whose fathers even at that time had not yet been born!"],[8,8,"But that I may not seem to be doing the easiest thing in assailing what others have said without exhibiting any specimen of my own, I will try briefly to expound the same subject — even though it is not serious and does not call for a dignified style — and show out of what elements you ought to have composed the eulogy and the speech in defense."],[9,9,"Of the noble lineage of Busiris who would not find it easy to speak? His father was Poseidon, his mother Libya the daughter of Epaphus the son of Zeus, and she, they say, was the first woman to rule as queen and to give her own name to her country. Although fortune had given him such ancestors, these alone did not satisfy his pride, but he thought he must also leave behind an everlasting monument to his own valor."],[10,10,"He was not content with his mother’s kingdom, considering it too small for one of his endowment; and when he had conquered many peoples and had acquired supreme power he established his royal seat in Egypt, because he judged that country to be far superior as his place of residence, not only to the lands which then were his, but even to all other countries in the world."],[11,11,"For he saw that all other regions are neither seasonably nor conveniently situated in relation to the nature of the universe, but some are deluged by rains and others scorched by heat; Egypt, however, having the most admirable situation of the universe, was able to produce the most abundant and most varied products, and was defended by the immortal ramparts of the Nile,"],[12,12,"a river which by its nature provides not only protection to the land, but also its means of subsistence in abundance, being impregnable and difficult for foes to conquer, yet convenient for commerce and in many respects serviceable to dwellers within its bounds. For in addition to the advantages I have mentioned, the Nile has bestowed upon the Egyptians a godlike power in respect to the cultivation of the land; for while Zeus is the dispenser of rains and droughts to the rest of mankind, of both of these each Egyptian has made himself master on his own account."],[13,13,"And to so perfect a state of happiness have the Egyptians come that with respect to the excellence and fertility of their land and the extent of their plains they reap the fruits of a continent, and as regards the disposition of their superfluous products and the importation of what they lack, the river’s possibilities are such that they inhabit an island; for the Nile, encircling the land and flowing through its whole extent, has given them abundant means for both."],[14,14,"So Busiris thus began, as wise men should, by occupying the fairest country and also by finding sustenance sufficient for his subjects. Afterwards, he divided them into classes: some he appointed to priestly services, others he turned to the arts and crafts, and others he forced to practise the arts of war. He judged that, while necessities and superfluous products must be provided by the land and the arts, the safest means of protecting these was practice in warfare and reverence for the gods."],[15,15,"Including in all classes the right numbers for the best administration of the commonwealth, he gave orders that the same individuals should always engage in the same pursuits, because he knew that those who continually change their occupations never achieve proficiency in even a single one of their tasks, whereas those who apply themselves constantly to the same activities perform each thing they do surpassingly well."],[16,16,"Hence we shall find that in the arts the Egyptians surpass those who work at the same skilled occupations elsewhere more than artisans in general excel the laymen; also with respect to the system which enables them to preserve royalty and their political institutions in general, they have been so successful that philosophers who undertake to discuss such topics and have won the greatest reputation prefer above all others the Egyptian form of government, and that the Lacedaemonians, on the other hand, govern their own city in admirable fashion because they imitate certain of the Egyptian customs."],[17,17,"For instance, the provision that no citizen fit for military service could leave the country without official authorization, the meals taken in common, and the training of their bodies; furthermore, the fact that lacking none of the necessities of life, they do not neglect the edicts of the State, and that none engage in any other crafts, but that all devote themselves to arms and warfare, all these practices they have taken from Egypt"],[18,18,"But the Lacedaemonians have made so much worse use of these institutions that all of them, being professional soldiers, claim the right to seize by force the property of everybody else, whereas the Egyptians live as people should who neither neglect their own possessions, nor plot how they may acquire the property of others. The difference in the aims of the two polities may be seen from the following:"],[19,19,"if we should all imitate the sloth and greed of the Lacedaemonians, we should straightway perish through both the lack of the necessities of daily life and civil war; but if we should wish to adopt the laws of the Egyptians which prescribe that some must work and that the rest must protect the property of the workers, we should all possess our own goods and pass our days in happiness."],[20,20,"Furthermore, the cultivation of practical wisdom may also reasonably be attributed to Busiris. For example, he saw to it that from the revenues of the sacrifices the priests should acquire affluence, but self-control through the purifications prescribed by the laws, and leisure by exemption from the hazards of fighting and from all work."],[21,21,"And the priests, because they enjoyed such conditions of life, discovered for the body the aid which the medical art affords, not that which uses dangerous drugs, but drugs of such a nature that they are as harmless as daily food, yet in their effects are so beneficial that all men agree the Egyptians are the healthiest and most long of life among men; and then for the soul they introduced philosophy’s training, a pursuit which has the power, not only to establish laws, but also to investigate the nature of the universe."],[22,22,"The older men Busiris appointed to have charge of the most important matters, but the younger he persuaded to forgo all pleasures and devote themselves to the study of the stars, to arithmetic, and to geometry; the value of these sciences some praise for their utility in certain ways, while others attempt to demonstrate that they are conducive in the highest measure to the attainment of virtue."],[23,23,"The piety of the Egyptians and their worship of the gods are especially deserving of praise and admiration. For all persons who have so bedizened themselves as to create the impression that they possess greater wisdom, or some other excellence, than they can rightly claim, certainly do harm to their dupes; but those persons who have so championed the cause of religion that divine rewards and punishments are made to appear more certain than they prove to be, such men, I say, benefit in the greatest measure the lives of men."],[24,24,"For actually those who in the beginning inspired in us our fear of the gods, brought it about that we in our relations to one another are not altogether like wild beasts So great, moreover, is the piety and the solemnity with which the Egyptians deal with these matters that not only are the oaths taken in their sanctuaries more binding than is the case elsewhere, but each person believes that he will pay the penalty for his misdeeds immediately and that he will neither escape detection for the present nor will the punishment be deferred to his children’s time."],[25,25,"And they have good reason for this belief; for Busiris established for them numerous and varied practices of piety and ordered them by law even to worship and to revere certain animals which among us are regarded with contempt, not because he misapprehended their power, but because he thought that the crowd ought to be habituated to obedience to all the commands of those in authority,"],[26,26,"and at the same time he wished to test in visible matters how they felt in regard to the invisible. For he judged that those who belittled these instructions would perhaps look with contempt upon the more important commands also, but that those who gave strict obedience equally in everything would have given proof of their steadfast piety."],[27,27,"If one were not determined to make haste, one might cite many admirable instances of the piety of the Egyptians, that piety which I am neither the first nor the only one to have observed; on the contrary, many contemporaries and predecessors have remarked it, of whom Pythagoras of Samos is one On a visit to Egypt he became a student of the religion of the people, and was first to bring to the Greeks all philosophy, and more conspicuously than others he seriously interested himself in sacrifices and in ceremonial purity, since he believed that even if he should gain thereby no greater reward from the gods, among men, at any rate, his reputation would be greatly enhanced."],[28,28,"And this indeed happened to him. For so greatly did he surpass all others in reputation that all the younger men desired to be his pupils, and their elders were more pleased to see their sons staying in his company than attending to their private affairs. And these reports we cannot disbelieve; for even now persons who profess to be followers of his teaching are more admired when silent than are those who have the greatest renown for eloquence."],[29,29,"Perhaps, however, you would reply against all I have said, that I am praising the land, the laws, and the piety of the Egyptians, and also their philosophy, but that Busiris was their author, as I have assumed, I am able to offer no proof whatever. If any other person criticized me in that fashion, I should believe that his censure was that of a scholar; but you are not the one to reprove me."],[30,30,"For, when you wished to praise Busiris, you chose to say that he forced the Nile to break into branches and surround the land, and that he sacrificed and ate strangers who came to his country; but you gave no proof that he did these things. And yet is it not ridiculous to demand that others follow a procedure which you yourself have not used in the slightest degree?"],[31,31,"Nay, your account is far less credible than mine, since I attribute to him no impossible deed, but only laws and political organization, which are the accomplishments of honorable men, whereas you represent him as the author of two astounding acts which no human being would commit, one requiring the cruelty of wild beasts, the other the power of the gods."],[32,32,"Further, even if both of us, perchance, are wrong, I, at any rate, have used only such arguments as authors of eulogies must use; you, on the contrary, have employed those which are appropriate to revilers. Consequently, it is obvious that you have gone astray, not only from the truth, but also from the entire pattern which must be employed in eulogy."],[33,33,"Apart from these considerations, if your discourse should be put aside and mine carefully examined, no one would justly find fault with it. For if it were manifest that another had done the deeds which I assert were done by him, I acknowledge that I am exceedingly audacious in trying to change men’s views about matters of which all the world has knowledge."],[34,34,"But as it is, since the question is open to the judgement of all and one must resort to conjecture, who, reasoning from what is probable, would be considered to have a better claim to the authorship of the institutions of Egypt rather than a son of Poseidon, a descendant of Zeus on his mother’s side, the most powerful personage of his time and the most renowned among all other peoples? For surely it is not fitting that any who were in all these respects inferior should, in preference to Busiris, have the credit of being the authors of those great benefactions."],[35,35,"Furthermore, it could be easily proved on chronological grounds also that the statements of the detractors of Busiris are false. For the same writers who accuse Busiris of slaying strangers also assert that he died at the hands of Heracles;"],[36,36,"but all chroniclers agree that Heracles was later by four generations than Perseus, son of Zeus and Danae, and that Busiris lived more than two hundred years earlier than Perseus. And yet what can be more absurd than that one who was desirous of clearing Busiris of the calumny has failed to mention that evidence, so manifest and so conclusive?"],[37,37,"But the fact is that you had no regard for the truth; on the contrary, you followed the calumnies of the poets, who declare that the offspring of the immortals have perpetrated as well as suffered things more atrocious than any perpetrated or suffered by the offspring of the most impious of mortals; aye, the poets have related about the gods themselves tales more outrageous than anyone would dare tell concerning their enemies. For not only have they imputed to them thefts and adulteries, and vassalage among men, but they have fabricated tales of the eating of children, the castrations of fathers, the fetterings of mothers, and many other crimes"],[38,38,"For these blasphemies the poets, it is true, did not pay the penalty they deserved, but assuredly they did not escape punishment altogether; some became vagabonds begging for their daily bread; others became blind; another spent all his life in exile from his fatherland and in warring with his kinsmen; and Orpheus, who made a point of rehearsing these tales, died by being torn asunder"],[39,39,"Therefore if we are wise we shall not imitate their tales, nor while passing laws for the punishment of libels against each other, shall we disregard loose-tongued vilification of the gods; on the contrary, we shall be on our guard and consider equally guilty of impiety those who recite and those who believe such lies"],[40,40,"Now I, for my part, think that not only the gods but also their offspring have no share in any wickedness but themselves are by nature endowed with all the virtues and have become for all mankind guides and teachers of the most honorable conduct. For it is absurd that we should attribute to the gods the responsibility for the happy fortunes of our children, and yet believe them to be indifferent to those of their own."],[41,41,"Nay, if any one of us should obtain the power of regulating human nature, he would not allow even his slaves to be vicious; yet we condemn the gods by believing that they permitted their own offspring to be so impious and lawless. And you, Polycrates, assume that you will make men better even if they are not related to you, provided that they become your pupils, yet believe that the gods have no care for the virtue of their own children!"],[42,42,"And yet, according to your own reasoning, the gods are not free from the two most disgraceful faults: for if they do not want their children to be virtuous, they are inferior in character to human beings; but if, on the other hand, they desire it but are at a loss how to effect it, they are more impotent than the sophists!"],[43,43,"Although the subject admits of many arguments for the amplification of my theme of eulogy and defense, I believe it unnecessary to speak at greater length; for my aim in this discourse is not to make a display to impress others, but to show for your benefit how each of these topics should be treated, since the composition which you wrote may justly be considered by anyone to be, not a defense of Busiris, but an admission of all the crimes charged against him."],[44,44,"For you do not exonerate him from the charges, but only declare that some others have done the same things, inventing thus a very easy refuge for all criminals. Why, if it is not easy to find a crime which has not yet been committed, and if we should consider that those who have been found guilty of one or another of these crimes have done nothing so very wrong, whenever others are found to have perpetrated the same offences, should we not be providing ready-made pleas in exculpation of all criminals and be granting complete licence for those who are bent on villainy?"],[45,45,"You would best perceive the inanity of your defense of Busiris if you should imagine yourself in his position. Just suppose this case: if you had been accused of grave and terrible crimes and an advocate should defend you in this fashion, what would be your state of mind? I know very well that you would detest him more heartily than your accusers. And yet is it not disgraceful to compose for others a plea in defense of such kind that it would arouse your extreme anger if spoken on your own behalf?"],[46,46,"Again, consider this, and meditate upon it. If one of your pupils should be induced to do those things which you praise, would he not be the most wretched of men who are now alive and, in truth, of all who ever have lived? Is it right, therefore,to compose discourses such that they will do the most good if they succeed in convincing no one among those who hear them?"],[47,47,"But perhaps you will say that you too were not unaware of all this but that you wished to bequeath to men of learning an example of how pleas in defense of shameful charges and difficult causes ought to be made. But I think it has now been made clear to you, even if you were previously in ignorance, that an accused person would sooner gain acquittal by not uttering a word than by pleading his cause in this way."],[48,48,"And, furthermore, this too is evident, that philosophy, which is already in mortal jeopardy and is hated, will be detested even more because of such discourses. If, then, you will listen to me, you will preferably not deal in future with such base subjects, but if that cannot be, you will seek to speak of such things as will neither injure your own reputation, nor corrupt your imitators, nor bring the teaching of rhetoric into disrepute."],[49,49,"And do not be astonished if I, who am younger than you and unrelated to you, essay so lightly to admonish you; for, in my opinion, giving good counsel on such subjects is not the function of older men or of the most intimate friends, but of those who know most and desire most to render service."]]},"phrases":[[49,24,53,54,"c"],[49,38,5,7,"c"],[106,3,2,3,"c"],[150,46,5,6,"c"]],"lex":{"0":[15695,16558,16893,17350],"1":[5023,17349],"3":[15822],"6":[17288],"7":[528,705,46937],"8":[10719,11069],"9":[6042],"10":[4689,17172],"11":[335,3534,3988,12211,15306,16320],"12":[2661,4600,16869],"13":[4084,14542,14753,16888],"14":[17272],"15":[7322],"20":[14712],"21":[16420,33395],"22":[39648],"23":[15708,16540,46523],"24":[1570,2103,16579,28474],"25":[16274,46548],"27":[1102,15688,46490],"28":[17280],"29":[17327,36753,61920],"30":[11855],"31":[3620,40430],"35":[1426,67475],"36":[16234,16743],"37":[14734,15929],"39":[16274,17291],"40":[16193],"42":[2881],"43":[1100,14998,15800],"44":[53922],"46":[2436],"47":[67469],"48":[13072,16524]},"quotes":{},"notes":{"1":["ταῦτά γʼ Warmington."],"8":["μηδὲν ἐπιδεικνὺς τῶν ἐμαυτοῦ is without justification bracketed by Blass following Γ(1). It occurs in Helen 15, but is equally pertinent here."],"29":["ἐπίληψιν Corais: ὑπόληψιν MSS."]},"noterefs":{"8":[["helen",1,"15"]]}}
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have learned of your fairmindedness, Polycrates, and of the reversal in your life, through information from others; and having myself read certain of the discourses which you have written, I should have been greatly pleased to discuss frankly with you and fully the education with which you have been obliged to occupy yourself. For I believe that when men through no fault of their own are unfortunate and so seek in philosophy a source of gain, it is the duty of all who have had a wider experience in that occupation, and have become more thoroughly versed in it, to make this contribution voluntarily for their benefit."],[1,1,"But since we have not yet met one another, we shall be able, if we ever do come together, to discuss the other topics at greater length; concerning those suggestions, however, by which at the present time I might be of service to you, I have thought I should advise you by letter, though concealing my views, to the best of my ability, from everyone else."],[2,2,"I am well aware, however, that it is instinctive with most persons when admonished, not to look to the benefits they receive but, on the contrary, to listen to what is said with the greater displeasure in proportion to the rigor with which their critic passes their faults in review. Nevertheless, those who are well disposed toward any persons must not shrink from incurring such resentment, but must try to effect a change in the opinion of those who feel this way toward those who offer them counsel."],[3,3,"Having observed, therefore, that you take especial pride in your Defense of Busiris and in your Accusation of Socrates, I shall try to make it clear to you that in both these discourses you have fallen far short of what the subject demands. For although everyone knows that those who wish to praise a person must attribute to him a larger number of good qualities than he really possesses, and accusers must do the contrary,"],[4,4,"you have so far fallen short of following these principles of rhetoric that, though you profess to defend Busiris, you have not only failed to absolve him of the calumny with which he is attacked, but have even imputed to him a lawlessness of such enormity that it is impossible for one to invent wickedness more atrocious. For the other writers whose aim was to malign him went only so far in their abuse as to charge him with sacrificing the strangers who came to his country; you, however, accused him of actually devouring his victims. And when your purpose was to accuse Socrates, as if you wished to praise him, you gave Alcibiades to him as a pupil who, as far as anybody observed, never was taught by Socrates, but that Alcibiades far excelled all his contemporaries all would agree."],[5,5,"Hence, if the dead should acquire the power of judging what has been said of them, Socrates would be as grateful to you for your accusation as to any who have been wont to eulogize him; while Busiris, even if he had been most tender-hearted toward his guests, would be so enraged by your account of him that he would abstain from no vengeance whatever! And yet ought not that man to feel shame, rather than pride, who is more loved by those whom he has reviled than by those whom he has praised?"],[6,6,"And you have been so careless about committing inconsistencies that you say Busiris emulated the fame of Aeolus and Orpheus, yet you do not show that any of his pursuits was identical with theirs. What, can we compare his deeds with the reported exploits of Aeolus? But Aeolus restored to their native lands strangers who were cast on his shores, whereas Busiris, if we are to give credence to your account, sacrificed and ate them!"],[7,7,"Or, are we to liken his deeds to those of Orpheus? But Orpheus led the dead back from Hades, whereas Busiris brought death to the living before their day of destiny. Consequently, I should be glad to know what, in truth, Busiris would have done if he had happened to despise Aeolus and Orpheus, seeing that, while admiring their virtues, all his own deeds are manifestly the opposite of theirs. But the greatest absurdity is this—though you have made a specialty of genealogies, you have dared to say that Busiris emulated those whose fathers even at that time had not yet been born!"],[8,8,"But that I may not seem to be doing the easiest thing in assailing what others have said without exhibiting any specimen of my own, I will try briefly to expound the same subject — even though it is not serious and does not call for a dignified style — and show out of what elements you ought to have composed the eulogy and the speech in defense."],[9,9,"Of the noble lineage of Busiris who would not find it easy to speak? His father was Poseidon, his mother Libya the daughter of Epaphus the son of Zeus, and she, they say, was the first woman to rule as queen and to give her own name to her country. Although fortune had given him such ancestors, these alone did not satisfy his pride, but he thought he must also leave behind an everlasting monument to his own valor."],[10,10,"He was not content with his mother’s kingdom, considering it too small for one of his endowment; and when he had conquered many peoples and had acquired supreme power he established his royal seat in Egypt, because he judged that country to be far superior as his place of residence, not only to the lands which then were his, but even to all other countries in the world."],[11,11,"For he saw that all other regions are neither seasonably nor conveniently situated in relation to the nature of the universe, but some are deluged by rains and others scorched by heat; Egypt, however, having the most admirable situation of the universe, was able to produce the most abundant and most varied products, and was defended by the immortal ramparts of the Nile,"],[12,12,"a river which by its nature provides not only protection to the land, but also its means of subsistence in abundance, being impregnable and difficult for foes to conquer, yet convenient for commerce and in many respects serviceable to dwellers within its bounds. For in addition to the advantages I have mentioned, the Nile has bestowed upon the Egyptians a godlike power in respect to the cultivation of the land; for while Zeus is the dispenser of rains and droughts to the rest of mankind, of both of these each Egyptian has made himself master on his own account."],[13,13,"And to so perfect a state of happiness have the Egyptians come that with respect to the excellence and fertility of their land and the extent of their plains they reap the fruits of a continent, and as regards the disposition of their superfluous products and the importation of what they lack, the river’s possibilities are such that they inhabit an island; for the Nile, encircling the land and flowing through its whole extent, has given them abundant means for both."],[14,14,"So Busiris thus began, as wise men should, by occupying the fairest country and also by finding sustenance sufficient for his subjects. Afterwards, he divided them into classes: some he appointed to priestly services, others he turned to the arts and crafts, and others he forced to practise the arts of war. He judged that, while necessities and superfluous products must be provided by the land and the arts, the safest means of protecting these was practice in warfare and reverence for the gods."],[15,15,"Including in all classes the right numbers for the best administration of the commonwealth, he gave orders that the same individuals should always engage in the same pursuits, because he knew that those who continually change their occupations never achieve proficiency in even a single one of their tasks, whereas those who apply themselves constantly to the same activities perform each thing they do surpassingly well."],[16,16,"Hence we shall find that in the arts the Egyptians surpass those who work at the same skilled occupations elsewhere more than artisans in general excel the laymen; also with respect to the system which enables them to preserve royalty and their political institutions in general, they have been so successful that philosophers who undertake to discuss such topics and have won the greatest reputation prefer above all others the Egyptian form of government, and that the Lacedaemonians, on the other hand, govern their own city in admirable fashion because they imitate certain of the Egyptian customs."],[17,17,"For instance, the provision that no citizen fit for military service could leave the country without official authorization, the meals taken in common, and the training of their bodies; furthermore, the fact that lacking none of the necessities of life, they do not neglect the edicts of the State, and that none engage in any other crafts, but that all devote themselves to arms and warfare, all these practices they have taken from Egypt"],[18,18,"But the Lacedaemonians have made so much worse use of these institutions that all of them, being professional soldiers, claim the right to seize by force the property of everybody else, whereas the Egyptians live as people should who neither neglect their own possessions, nor plot how they may acquire the property of others. The difference in the aims of the two polities may be seen from the following:"],[19,19,"if we should all imitate the sloth and greed of the Lacedaemonians, we should straightway perish through both the lack of the necessities of daily life and civil war; but if we should wish to adopt the laws of the Egyptians which prescribe that some must work and that the rest must protect the property of the workers, we should all possess our own goods and pass our days in happiness."],[20,20,"Furthermore, the cultivation of practical wisdom may also reasonably be attributed to Busiris. For example, he saw to it that from the revenues of the sacrifices the priests should acquire affluence, but self-control through the purifications prescribed by the laws, and leisure by exemption from the hazards of fighting and from all work."],[21,21,"And the priests, because they enjoyed such conditions of life, discovered for the body the aid which the medical art affords, not that which uses dangerous drugs, but drugs of such a nature that they are as harmless as daily food, yet in their effects are so beneficial that all men agree the Egyptians are the healthiest and most long of life among men; and then for the soul they introduced philosophy’s training, a pursuit which has the power, not only to establish laws, but also to investigate the nature of the universe."],[22,22,"The older men Busiris appointed to have charge of the most important matters, but the younger he persuaded to forgo all pleasures and devote themselves to the study of the stars, to arithmetic, and to geometry; the value of these sciences some praise for their utility in certain ways, while others attempt to demonstrate that they are conducive in the highest measure to the attainment of virtue."],[23,23,"The piety of the Egyptians and their worship of the gods are especially deserving of praise and admiration. For all persons who have so bedizened themselves as to create the impression that they possess greater wisdom, or some other excellence, than they can rightly claim, certainly do harm to their dupes; but those persons who have so championed the cause of religion that divine rewards and punishments are made to appear more certain than they prove to be, such men, I say, benefit in the greatest measure the lives of men."],[24,24,"For actually those who in the beginning inspired in us our fear of the gods, brought it about that we in our relations to one another are not altogether like wild beasts So great, moreover, is the piety and the solemnity with which the Egyptians deal with these matters that not only are the oaths taken in their sanctuaries more binding than is the case elsewhere, but each person believes that he will pay the penalty for his misdeeds immediately and that he will neither escape detection for the present nor will the punishment be deferred to his children’s time."],[25,25,"And they have good reason for this belief; for Busiris established for them numerous and varied practices of piety and ordered them by law even to worship and to revere certain animals which among us are regarded with contempt, not because he misapprehended their power, but because he thought that the crowd ought to be habituated to obedience to all the commands of those in authority,"],[26,26,"and at the same time he wished to test in visible matters how they felt in regard to the invisible. For he judged that those who belittled these instructions would perhaps look with contempt upon the more important commands also, but that those who gave strict obedience equally in everything would have given proof of their steadfast piety."],[27,27,"If one were not determined to make haste, one might cite many admirable instances of the piety of the Egyptians, that piety which I am neither the first nor the only one to have observed; on the contrary, many contemporaries and predecessors have remarked it, of whom Pythagoras of Samos is one On a visit to Egypt he became a student of the religion of the people, and was first to bring to the Greeks all philosophy, and more conspicuously than others he seriously interested himself in sacrifices and in ceremonial purity, since he believed that even if he should gain thereby no greater reward from the gods, among men, at any rate, his reputation would be greatly enhanced."],[28,28,"And this indeed happened to him. For so greatly did he surpass all others in reputation that all the younger men desired to be his pupils, and their elders were more pleased to see their sons staying in his company than attending to their private affairs. And these reports we cannot disbelieve; for even now persons who profess to be followers of his teaching are more admired when silent than are those who have the greatest renown for eloquence."],[29,29,"Perhaps, however, you would reply against all I have said, that I am praising the land, the laws, and the piety of the Egyptians, and also their philosophy, but that Busiris was their author, as I have assumed, I am able to offer no proof whatever. If any other person criticized me in that fashion, I should believe that his censure was that of a scholar; but you are not the one to reprove me."],[30,30,"For, when you wished to praise Busiris, you chose to say that he forced the Nile to break into branches and surround the land, and that he sacrificed and ate strangers who came to his country; but you gave no proof that he did these things. And yet is it not ridiculous to demand that others follow a procedure which you yourself have not used in the slightest degree?"],[31,31,"Nay, your account is far less credible than mine, since I attribute to him no impossible deed, but only laws and political organization, which are the accomplishments of honorable men, whereas you represent him as the author of two astounding acts which no human being would commit, one requiring the cruelty of wild beasts, the other the power of the gods."],[32,32,"Further, even if both of us, perchance, are wrong, I, at any rate, have used only such arguments as authors of eulogies must use; you, on the contrary, have employed those which are appropriate to revilers. Consequently, it is obvious that you have gone astray, not only from the truth, but also from the entire pattern which must be employed in eulogy."],[33,33,"Apart from these considerations, if your discourse should be put aside and mine carefully examined, no one would justly find fault with it. For if it were manifest that another had done the deeds which I assert were done by him, I acknowledge that I am exceedingly audacious in trying to change men’s views about matters of which all the world has knowledge."],[34,34,"But as it is, since the question is open to the judgement of all and one must resort to conjecture, who, reasoning from what is probable, would be considered to have a better claim to the authorship of the institutions of Egypt rather than a son of Poseidon, a descendant of Zeus on his mother’s side, the most powerful personage of his time and the most renowned among all other peoples? For surely it is not fitting that any who were in all these respects inferior should, in preference to Busiris, have the credit of being the authors of those great benefactions."],[35,35,"Furthermore, it could be easily proved on chronological grounds also that the statements of the detractors of Busiris are false. For the same writers who accuse Busiris of slaying strangers also assert that he died at the hands of Heracles;"],[36,36,"but all chroniclers agree that Heracles was later by four generations than Perseus, son of Zeus and Danae, and that Busiris lived more than two hundred years earlier than Perseus. And yet what can be more absurd than that one who was desirous of clearing Busiris of the calumny has failed to mention that evidence, so manifest and so conclusive?"],[37,37,"But the fact is that you had no regard for the truth; on the contrary, you followed the calumnies of the poets, who declare that the offspring of the immortals have perpetrated as well as suffered things more atrocious than any perpetrated or suffered by the offspring of the most impious of mortals; aye, the poets have related about the gods themselves tales more outrageous than anyone would dare tell concerning their enemies. For not only have they imputed to them thefts and adulteries, and vassalage among men, but they have fabricated tales of the eating of children, the castrations of fathers, the fetterings of mothers, and many other crimes"],[38,38,"For these blasphemies the poets, it is true, did not pay the penalty they deserved, but assuredly they did not escape punishment altogether; some became vagabonds begging for their daily bread; others became blind; another spent all his life in exile from his fatherland and in warring with his kinsmen; and Orpheus, who made a point of rehearsing these tales, died by being torn asunder"],[39,39,"Therefore if we are wise we shall not imitate their tales, nor while passing laws for the punishment of libels against each other, shall we disregard loose-tongued vilification of the gods; on the contrary, we shall be on our guard and consider equally guilty of impiety those who recite and those who believe such lies"],[40,40,"Now I, for my part, think that not only the gods but also their offspring have no share in any wickedness but themselves are by nature endowed with all the virtues and have become for all mankind guides and teachers of the most honorable conduct. For it is absurd that we should attribute to the gods the responsibility for the happy fortunes of our children, and yet believe them to be indifferent to those of their own."],[41,41,"Nay, if any one of us should obtain the power of regulating human nature, he would not allow even his slaves to be vicious; yet we condemn the gods by believing that they permitted their own offspring to be so impious and lawless. And you, Polycrates, assume that you will make men better even if they are not related to you, provided that they become your pupils, yet believe that the gods have no care for the virtue of their own children!"],[42,42,"And yet, according to your own reasoning, the gods are not free from the two most disgraceful faults: for if they do not want their children to be virtuous, they are inferior in character to human beings; but if, on the other hand, they desire it but are at a loss how to effect it, they are more impotent than the sophists!"],[43,43,"Although the subject admits of many arguments for the amplification of my theme of eulogy and defense, I believe it unnecessary to speak at greater length; for my aim in this discourse is not to make a display to impress others, but to show for your benefit how each of these topics should be treated, since the composition which you wrote may justly be considered by anyone to be, not a defense of Busiris, but an admission of all the crimes charged against him."],[44,44,"For you do not exonerate him from the charges, but only declare that some others have done the same things, inventing thus a very easy refuge for all criminals. Why, if it is not easy to find a crime which has not yet been committed, and if we should consider that those who have been found guilty of one or another of these crimes have done nothing so very wrong, whenever others are found to have perpetrated the same offences, should we not be providing ready-made pleas in exculpation of all criminals and be granting complete licence for those who are bent on villainy?"],[45,45,"You would best perceive the inanity of your defense of Busiris if you should imagine yourself in his position. Just suppose this case: if you had been accused of grave and terrible crimes and an advocate should defend you in this fashion, what would be your state of mind? I know very well that you would detest him more heartily than your accusers. And yet is it not disgraceful to compose for others a plea in defense of such kind that it would arouse your extreme anger if spoken on your own behalf?"],[46,46,"Again, consider this, and meditate upon it. If one of your pupils should be induced to do those things which you praise, would he not be the most wretched of men who are now alive and, in truth, of all who ever have lived? Is it right, therefore,to compose discourses such that they will do the most good if they succeed in convincing no one among those who hear them?"],[47,47,"But perhaps you will say that you too were not unaware of all this but that you wished to bequeath to men of learning an example of how pleas in defense of shameful charges and difficult causes ought to be made. But I think it has now been made clear to you, even if you were previously in ignorance, that an accused person would sooner gain acquittal by not uttering a word than by pleading his cause in this way."],[48,48,"And, furthermore, this too is evident, that philosophy, which is already in mortal jeopardy and is hated, will be detested even more because of such discourses. If, then, you will listen to me, you will preferably not deal in future with such base subjects, but if that cannot be, you will seek to speak of such things as will neither injure your own reputation, nor corrupt your imitators, nor bring the teaching of rhetoric into disrepute."],[49,49,"And do not be astonished if I, who am younger than you and unrelated to you, essay so lightly to admonish you; for, in my opinion, giving good counsel on such subjects is not the function of older men or of the most intimate friends, but of those who know most and desire most to render service."]]},"phrases":[[49,24,53,54,"c"],[49,38,5,7,"c"],[106,3,2,3,"c"]],"lex":{"0":[15695,16558,16893,17350],"1":[5023,17349],"3":[15822],"6":[17288],"7":[528,705,46937],"8":[10719,11069],"9":[6042],"10":[4689,17172],"11":[335,3534,3988,12211,15306,16320],"12":[2661,4600,16869],"13":[4084,14542,14753,16888],"14":[17272],"15":[7322],"20":[14712],"21":[16420,33395],"22":[39648],"23":[15708,16540,46523],"24":[1570,2103,16579,28474],"25":[16274,46548],"27":[1102,15688,46490],"28":[17280],"29":[17327,36753,61920],"30":[11855],"31":[3620,40430],"35":[1426,67475],"36":[16234,16743],"37":[14734,15929],"39":[16274,17291],"40":[16193],"42":[2881],"43":[1100,14998,15800],"44":[53922],"46":[2436],"47":[67469],"48":[13072,16524]},"quotes":{},"notes":{"1":["ταῦτά γʼ Warmington."],"8":["μηδὲν ἐπιδεικνὺς τῶν ἐμαυτοῦ is without justification bracketed by Blass following Γ(1). It occurs in Helen 15, but is equally pertinent here."],"29":["ἐπίληψιν Corais: ὑπόληψιν MSS."]},"noterefs":{"8":[["helen",1,"15"]]}}
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diff --git a/text/caesar/11.json b/text/caesar/11.json
index f6f609ee147cd9e028eaa726829656e0d0d9c077..fbe201c47db4e98c4019a1e64a9e94bda6d2af60 100644
--- a/text/caesar/11.json
+++ b/text/caesar/11.json
@@ -1 +1 @@
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after his praetorship Caesar received Spain as his province, and since he found it hard to arrange matters with his creditors, who obstructed his departure and were clamorous, he had recourse to Crassus, the richest of the Romans, who had need of Caesar’s vigour and fire for his political campaign against Pompey. And it was only after Crassus had met the demands of the most importunate and inexorable of these creditors and given surety for eight hundred and thirty talents, that Caesar could go out to his province."],[1,1,"We are told that, as he was crossing the Alps and passing by a barbarian village which had very few inhabitants and was a sorry sight, his companions asked with mirth and laughter, Can it be that here too there are ambitious strifes for office, struggles for primacy, and mutual jealousies of powerful men? Whereupon Caesar said to them in all seriousness, I would rather be first here than second at Rome."],[2,2,"In like manner we are told again that, in Spain, when he was at leisure and was reading from the history of Alexander, he was lost in thought for a long time, and then burst into tears. His friends were astonished, and asked the reason for his tears. Do you not think, said he, it is matter for sorrow that while Alexander, at my age, was already king of so many peoples, I have as yet achieved no brilliant success?"]]},"phrases":[[150,2,16,17,"c"]],"lex":{"2":[10902]},"quotes":{}}
\ No newline at end of file
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after his praetorship Caesar received Spain as his province, and since he found it hard to arrange matters with his creditors, who obstructed his departure and were clamorous, he had recourse to Crassus, the richest of the Romans, who had need of Caesar’s vigour and fire for his political campaign against Pompey. And it was only after Crassus had met the demands of the most importunate and inexorable of these creditors and given surety for eight hundred and thirty talents, that Caesar could go out to his province."],[1,1,"We are told that, as he was crossing the Alps and passing by a barbarian village which had very few inhabitants and was a sorry sight, his companions asked with mirth and laughter, Can it be that here too there are ambitious strifes for office, struggles for primacy, and mutual jealousies of powerful men? Whereupon Caesar said to them in all seriousness, I would rather be first here than second at Rome."],[2,2,"In like manner we are told again that, in Spain, when he was at leisure and was reading from the history of Alexander, he was lost in thought for a long time, and then burst into tears. His friends were astonished, and asked the reason for his tears. Do you not think, said he, it is matter for sorrow that while Alexander, at my age, was already king of so many peoples, I have as yet achieved no brilliant success?"]]},"phrases":[],"lex":{"2":[10902]},"quotes":{}}
\ No newline at end of file
diff --git a/text/caesar/2.json b/text/caesar/2.json
index 225a5efd26bc3c65e2879947763948e66a923895..4c3f2ae3fdae699768b027c43178081d38ab8dcd 100644
--- a/text/caesar/2.json
+++ b/text/caesar/2.json
@@ -1 +1 @@
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begin with, then, when the pirates demanded twenty talents for his ransom, he laughed at them for not knowing who their captive was, and of his own accord agreed to give them fifty. In the next place, after he had sent various followers to various cities to procure the money and was left with one friend and two attendants among Cilicians, most murderous of men, he held them in such disdain that whenever he lay down to sleep he would send and order them to stop talking."],[1,1,"For eight and thirty days, as if the men were not his watchers, but his royal body-guard, he shared in their sports and exercises with great unconcern. He also wrote poems and sundry speeches which he read aloud to them, and those who did not admire these he would call to their faces illiterate Barbarians, and often laughingly threatened to hang them all."],[2,2,"The pirates were delighted at this, and attributed his boldness of speech to a certain simplicity and boyish mirth. But after his ransom had come from Miletus and he had paid it and was set free, he immediately manned vessels and put to sea from the harbour of Miletus against the robbers. He caught them, too, still lying at anchor off the island, and got most of them into his power. Their money he made his booty, but the men themselves he lodged in the prison at Pergamum, and then went in person to Junius, the governor of Asia, on the ground that it belonged to him, as praetor of the province, to punish the captives."],[3,3,"But since the praetor cast longing eyes on their money, which was no small sum, and kept saying that he would consider the case of the captives at his leisure, Caesar left him to his own devices, went to Pergamum, took the robbers out of prison, and crucified them all, just as he had often warned them on the island that he would do, when they thought he was joking."]]},"phrases":[[144,1,22,26,"c"]],"lex":{},"quotes":{},"notes":{"2":["Ἴουγκον Sintenis."]}}
\ No newline at end of file
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begin with, then, when the pirates demanded twenty talents for his ransom, he laughed at them for not knowing who their captive was, and of his own accord agreed to give them fifty. In the next place, after he had sent various followers to various cities to procure the money and was left with one friend and two attendants among Cilicians, most murderous of men, he held them in such disdain that whenever he lay down to sleep he would send and order them to stop talking."],[1,1,"For eight and thirty days, as if the men were not his watchers, but his royal body-guard, he shared in their sports and exercises with great unconcern. He also wrote poems and sundry speeches which he read aloud to them, and those who did not admire these he would call to their faces illiterate Barbarians, and often laughingly threatened to hang them all."],[2,2,"The pirates were delighted at this, and attributed his boldness of speech to a certain simplicity and boyish mirth. But after his ransom had come from Miletus and he had paid it and was set free, he immediately manned vessels and put to sea from the harbour of Miletus against the robbers. He caught them, too, still lying at anchor off the island, and got most of them into his power. Their money he made his booty, but the men themselves he lodged in the prison at Pergamum, and then went in person to Junius, the governor of Asia, on the ground that it belonged to him, as praetor of the province, to punish the captives."],[3,3,"But since the praetor cast longing eyes on their money, which was no small sum, and kept saying that he would consider the case of the captives at his leisure, Caesar left him to his own devices, went to Pergamum, took the robbers out of prison, and crucified them all, just as he had often warned them on the island that he would do, when they thought he was joking."]]},"phrases":[],"lex":{},"quotes":{},"notes":{"2":["Ἴουγκον Sintenis."]}}
\ No newline at end of file
diff --git a/text/caesar/23.json b/text/caesar/23.json
index d50a22020f0be4b6699766e31a03b5eaa3dab463..6f264c0fa82dc0477e690fedbfa92cc438eef1a3 100644
--- a/text/caesar/23.json
+++ b/text/caesar/23.json
@@ -1 +1 @@
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now threw his forces across the river. No one ventured to oppose him, but even the Suevi, who were the foremost nation of the Germans, bestowed themselves and their belongings in deep and woody defiles. Caesar ravaged the country of the enemy with fire, gave encouragement to the constant friends of Rome, and then retired again into Gaul, having spent eighteen days in Germany."],[1,1,"His expedition against the Britanni was celebrated for its daring. For he was the first to launch a fleet upon the western ocean and to sail through the Atlantic sea carrying an army to wage war. The island was of incredible magnitude, and furnished much matter of dispute to multitudes of writers, some of whom averred that its name and story had been fabricated, since it never had existed and did not then exist; and in his attempt to occupy it he carried the Roman supremacy beyond the confines of the inhabited world."],[2,2,"After twice crossing to the island from the opposite coast of Gaul and in many battles damaging the enemy rather than enriching his own men—for there was nothing worth taking from men who lived in poverty and wretchedness—he brought the war to an end which was not to his liking, it is true; still, he took hostages from the king, imposed tributes, and then sailed away from the island."],[3,3,"In Gaul he found letters which were about to be sent across to him. They were from his friends in Rome, and advised him of his daughter’s death; she died in child-birth at Pompey’s house. Great was the grief of Pompey, and great the grief of Caesar, and their friends were greatly troubled too; they felt that the relationship which alone kept the distempered state in harmony and concord was now dissolved. For the babe also died presently, after surviving its mother a few days. Now Julia, in spite of the tribunes, was carried by the people to the Campus Martius, where her funeral rites were held, and where she lies buried."]]},"phrases":[[142,0,11,12,"c"],[144,1,45,46,"c"]],"lex":{},"quotes":{}}
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now threw his forces across the river. No one ventured to oppose him, but even the Suevi, who were the foremost nation of the Germans, bestowed themselves and their belongings in deep and woody defiles. Caesar ravaged the country of the enemy with fire, gave encouragement to the constant friends of Rome, and then retired again into Gaul, having spent eighteen days in Germany."],[1,1,"His expedition against the Britanni was celebrated for its daring. For he was the first to launch a fleet upon the western ocean and to sail through the Atlantic sea carrying an army to wage war. The island was of incredible magnitude, and furnished much matter of dispute to multitudes of writers, some of whom averred that its name and story had been fabricated, since it never had existed and did not then exist; and in his attempt to occupy it he carried the Roman supremacy beyond the confines of the inhabited world."],[2,2,"After twice crossing to the island from the opposite coast of Gaul and in many battles damaging the enemy rather than enriching his own men—for there was nothing worth taking from men who lived in poverty and wretchedness—he brought the war to an end which was not to his liking, it is true; still, he took hostages from the king, imposed tributes, and then sailed away from the island."],[3,3,"In Gaul he found letters which were about to be sent across to him. They were from his friends in Rome, and advised him of his daughter’s death; she died in child-birth at Pompey’s house. Great was the grief of Pompey, and great the grief of Caesar, and their friends were greatly troubled too; they felt that the relationship which alone kept the distempered state in harmony and concord was now dissolved. For the babe also died presently, after surviving its mother a few days. Now Julia, in spite of the tribunes, was carried by the people to the Campus Martius, where her funeral rites were held, and where she lies buried."]]},"phrases":[[142,0,11,12,"c"]],"lex":{},"quotes":{}}
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diff --git a/text/caesar/29.json b/text/caesar/29.json
index 974fd6f0fc7bbbc0f9b5a250241ab43a3183ec93..31ace286a5b1ce1dab12bf98edf1d55b93714b51 100644
--- a/text/caesar/29.json
+++ b/text/caesar/29.json
@@ -1 +1 @@
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Caesar canvassed by proxy for a consulship, and likewise for an extension of time in which to hold his own provinces. At first, then, Pompey held his peace, while Marcellus and Lentulus opposed these plans; they hated Caesar on other grounds, and went beyond all bounds in their efforts to bring dishonour and abuse upon him."],[1,1,"For instance, the inhabitants of Novum Comum, a colony recently established by Caesar in Gaul, were deprived of citizenship by them; and Marcellus, while he was consul, beat with rods a senator of Novum Comum who had come to Rome, telling him besides that he put these marks upon him to prove that he was not a Roman, and bade him go back and show them to Caesar. But after the consulship of Marcellus, Caesar having now sent his Gallic wealth for all those in public life to draw from in copious streams, and having freed Curio the tribune from many debts,"],[2,2,"and having given Paulus the consul fifteen hundred talents, out of which he adorned the forum with the Basilica, a famous monument, erected in place of the Fulvia,—under these circumstances Pompey took fright at the coalition, and openly now, by his own efforts and those of his friends, tried to have a successor appointed to Caesar in his government, and sent a demand to him for the return of the soldiers whom he had lent him for his Gallic contests. Caesar sent the soldiers back, after making a present to each man of two hundred and fifty drachmas."],[3,3,"But the officers who brought these men to Pompey spread abroad among the multitude stories regarding Caesar which were neither reasonable nor true, and ruined Pompey himself with vain hopes. They told him that Caesar’s army yearned for him, and that while he was with difficulty controlling affairs in the city owing to the disease of envy which festered in the body politic, the forces in Gaul were ready to serve him, and had but to cross into Italy when they would at once be on his side; so obnoxious to them had Caesar become by reason of the multitude of his campaigns, and so suspicious of him were they made by their fear of a monarchy."],[4,4,"All this fed Pompey’s vanity, and he neglected to provide himself with soldiers, as though he had no fears; while with speeches and resolutions of the senate he was carrying the day against Caesar, as he supposed, although he was merely getting measures rejected about which Caesar cared naught. Nay, we are told that one of the centurions sent to Rome by Caesar, as he stood in front of the senate-house and learned that the senate would not give Caesar an extension of his term of command, slapped the handle of his sword and said: But this will give it"]]},"phrases":[[144,4,14,16,"c"]],"lex":{},"quotes":{},"notes":{"1":["So Coraës and Bekker with the MSS.; Sint.2 corrects to κελεύει."]}}
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Caesar canvassed by proxy for a consulship, and likewise for an extension of time in which to hold his own provinces. At first, then, Pompey held his peace, while Marcellus and Lentulus opposed these plans; they hated Caesar on other grounds, and went beyond all bounds in their efforts to bring dishonour and abuse upon him."],[1,1,"For instance, the inhabitants of Novum Comum, a colony recently established by Caesar in Gaul, were deprived of citizenship by them; and Marcellus, while he was consul, beat with rods a senator of Novum Comum who had come to Rome, telling him besides that he put these marks upon him to prove that he was not a Roman, and bade him go back and show them to Caesar. But after the consulship of Marcellus, Caesar having now sent his Gallic wealth for all those in public life to draw from in copious streams, and having freed Curio the tribune from many debts,"],[2,2,"and having given Paulus the consul fifteen hundred talents, out of which he adorned the forum with the Basilica, a famous monument, erected in place of the Fulvia,—under these circumstances Pompey took fright at the coalition, and openly now, by his own efforts and those of his friends, tried to have a successor appointed to Caesar in his government, and sent a demand to him for the return of the soldiers whom he had lent him for his Gallic contests. Caesar sent the soldiers back, after making a present to each man of two hundred and fifty drachmas."],[3,3,"But the officers who brought these men to Pompey spread abroad among the multitude stories regarding Caesar which were neither reasonable nor true, and ruined Pompey himself with vain hopes. They told him that Caesar’s army yearned for him, and that while he was with difficulty controlling affairs in the city owing to the disease of envy which festered in the body politic, the forces in Gaul were ready to serve him, and had but to cross into Italy when they would at once be on his side; so obnoxious to them had Caesar become by reason of the multitude of his campaigns, and so suspicious of him were they made by their fear of a monarchy."],[4,4,"All this fed Pompey’s vanity, and he neglected to provide himself with soldiers, as though he had no fears; while with speeches and resolutions of the senate he was carrying the day against Caesar, as he supposed, although he was merely getting measures rejected about which Caesar cared naught. Nay, we are told that one of the centurions sent to Rome by Caesar, as he stood in front of the senate-house and learned that the senate would not give Caesar an extension of his term of command, slapped the handle of his sword and said: But this will give it"]]},"phrases":[],"lex":{},"quotes":{},"notes":{"1":["So Coraës and Bekker with the MSS.; Sint.2 corrects to κελεύει."]}}
\ No newline at end of file
diff --git a/text/caesar/3.json b/text/caesar/3.json
index 6ae4d745864ab55d874c2add406a88b1cb8fcdf0..08b0ddad6cc38920c290ff893a901142fa5df771 100644
--- a/text/caesar/3.json
+++ b/text/caesar/3.json
@@ -1 +1 @@
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\ No newline at end of file
diff --git a/text/caesar/32.json b/text/caesar/32.json
index 8463dbe00e2f7a32e92d872d762ee3f864adac8c..520c844fc658e1eb000c61451026d67a717cb1e5 100644
--- a/text/caesar/32.json
+++ b/text/caesar/32.json
@@ -1 +1 @@
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Caesar had with him not more than three hundred horsemen and five thousand legionaries; for the rest of his army had been left beyond the Alps, and was to be brought up by those whom he had sent for the purpose. He saw, however, that the beginning of his enterprise and its initial step did not require a large force at present, but must take advantage of the golden moment by showing amazing boldness and speed,"],[1,1,"since he could strike terror into his enemies by an unexpected blow more easily than he could overwhelm them by an attack in full force. He therefore ordered his centurions and other officers, taking their swords only, and without the rest of their arms, to occupy Ariminum, a large city of Gaul, avoiding commotion and bloodshed as far as possible; and he entrusted this force to Hortensius."],[2,2,"He himself spent the day in public, attending and watching the exercises of gladiators; but a little before evening he bathed and dressed and went into the banqueting hall. Here he held brief converse with those who had been invited to supper, and just as it was getting dark rose and went away, after addressing courteously most of his guests and bidding them await his return. To a few of his friends, however, he had previously given directions to follow him, not all by the same route, but some by one way and some by another."],[3,3,"He himself mounted one of his hired carts and drove at first along another road, then turned towards Ariminum. When he came to the river which separates Cisalpine Gaul from the rest of Italy (it is called the Rubicon), and began to reflect, now that he drew nearer to the fearful step and was agitated by the magnitude of his ventures, he checked his speed."],[4,4,"Then, halting in his course, he communed with himself a long time in silence as his resolution wavered back and forth, and his purpose then suffered change after change. For a long time, too, he discussed his perplexities with his friends who were present, among whom was Asinius Pollio, estimating the great evils for all mankind which would follow their passage of the river, and the wide fame of it which they would leave to posterity."],[5,5,"But finally, with a sort of passion, as if abandoning calculation and casting himself upon the future, and uttering the phrase with which men usually prelude their plunge into desperate and daring fortunes, Let the die be cast, he hastened to cross the river; and going at full speed now for the rest of the time, before daybreak he dashed into Ariminum and took possession of it. It is said, moreover, that on the night before he crossed the river he had an unnatural dream; he thought, namely, that he was having incestuous intercourse with his own mother."]]},"phrases":[[150,5,7,11,"c"]],"lex":{},"quotes":{}}
\ No newline at end of file
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Caesar had with him not more than three hundred horsemen and five thousand legionaries; for the rest of his army had been left beyond the Alps, and was to be brought up by those whom he had sent for the purpose. He saw, however, that the beginning of his enterprise and its initial step did not require a large force at present, but must take advantage of the golden moment by showing amazing boldness and speed,"],[1,1,"since he could strike terror into his enemies by an unexpected blow more easily than he could overwhelm them by an attack in full force. He therefore ordered his centurions and other officers, taking their swords only, and without the rest of their arms, to occupy Ariminum, a large city of Gaul, avoiding commotion and bloodshed as far as possible; and he entrusted this force to Hortensius."],[2,2,"He himself spent the day in public, attending and watching the exercises of gladiators; but a little before evening he bathed and dressed and went into the banqueting hall. Here he held brief converse with those who had been invited to supper, and just as it was getting dark rose and went away, after addressing courteously most of his guests and bidding them await his return. To a few of his friends, however, he had previously given directions to follow him, not all by the same route, but some by one way and some by another."],[3,3,"He himself mounted one of his hired carts and drove at first along another road, then turned towards Ariminum. When he came to the river which separates Cisalpine Gaul from the rest of Italy (it is called the Rubicon), and began to reflect, now that he drew nearer to the fearful step and was agitated by the magnitude of his ventures, he checked his speed."],[4,4,"Then, halting in his course, he communed with himself a long time in silence as his resolution wavered back and forth, and his purpose then suffered change after change. For a long time, too, he discussed his perplexities with his friends who were present, among whom was Asinius Pollio, estimating the great evils for all mankind which would follow their passage of the river, and the wide fame of it which they would leave to posterity."],[5,5,"But finally, with a sort of passion, as if abandoning calculation and casting himself upon the future, and uttering the phrase with which men usually prelude their plunge into desperate and daring fortunes, Let the die be cast, he hastened to cross the river; and going at full speed now for the rest of the time, before daybreak he dashed into Ariminum and took possession of it. It is said, moreover, that on the night before he crossed the river he had an unnatural dream; he thought, namely, that he was having incestuous intercourse with his own mother."]]},"phrases":[],"lex":{},"quotes":{}}
\ No newline at end of file
diff --git a/text/caesar/34.json b/text/caesar/34.json
index f09b2e1c756dc76e4e7ad95684e7a0312876bcec..ad53a980672efa1a07f89c03377e03615dde6cc8 100644
--- a/text/caesar/34.json
+++ b/text/caesar/34.json
@@ -1 +1 @@
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the consuls fled, without even making the sacrifices usual before departure; most of the senators also fled, after seizing, in a sort of robbery, whatever came to hand of their own possessions, as though it were the property of others. Some, too, who before this had vehemently espoused the cause of Caesar, were now frightened out of their wits, and were carried along, when there was no need of it, by the sweep of the great tide."],[1,1,"But most pitiful was the sight of the city, now that so great a tempest was bearing down upon her, carried along like a ship abandoned of her helmsmen to dash against whatever lay in her path. Still, although their removal was so pitiful a thing, for the sake of Pompey men considered exile to be their country, and abandoned Rome with the feeling that it was Caesar’s camp. For even Labienus, one of Caesar’s greatest friends, who had been his legate and had fought most zealously with him in all his Gallic wars, now ran away from him and came to Pompey."],[2,2,"But Caesar sent to Labienus his money and his baggage; against Domitius, however, who was holding Corfinium with thirty cohorts under his command, he marched, and pitched his camp near by. Domitius, despairing of his enterprise, asked his physician, who was a slave, for a poison; and taking what was given him, drank it, intending to die."],[3,3,"But after a little, hearing that Caesar showed most wonderful clemency towards his prisoners, he bewailed his fate, and blamed the rashness of his purpose. Then his physician bade him be of good cheer, since what he had drunk was a sleeping-potion and not deadly; whereupon Domitius rose up overjoyed and went to Caesar, the pledge of whose right hand he received, only to desert him and go back to Pompey. When tidings of these things came to Rome, men were made more cheerful, and some of the fugitives turned back."]]},"phrases":[[105,1,54,56,"c"],[150,3,10,15,"c"]],"lex":{},"quotes":{}}
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the consuls fled, without even making the sacrifices usual before departure; most of the senators also fled, after seizing, in a sort of robbery, whatever came to hand of their own possessions, as though it were the property of others. Some, too, who before this had vehemently espoused the cause of Caesar, were now frightened out of their wits, and were carried along, when there was no need of it, by the sweep of the great tide."],[1,1,"But most pitiful was the sight of the city, now that so great a tempest was bearing down upon her, carried along like a ship abandoned of her helmsmen to dash against whatever lay in her path. Still, although their removal was so pitiful a thing, for the sake of Pompey men considered exile to be their country, and abandoned Rome with the feeling that it was Caesar’s camp. For even Labienus, one of Caesar’s greatest friends, who had been his legate and had fought most zealously with him in all his Gallic wars, now ran away from him and came to Pompey."],[2,2,"But Caesar sent to Labienus his money and his baggage; against Domitius, however, who was holding Corfinium with thirty cohorts under his command, he marched, and pitched his camp near by. Domitius, despairing of his enterprise, asked his physician, who was a slave, for a poison; and taking what was given him, drank it, intending to die."],[3,3,"But after a little, hearing that Caesar showed most wonderful clemency towards his prisoners, he bewailed his fate, and blamed the rashness of his purpose. Then his physician bade him be of good cheer, since what he had drunk was a sleeping-potion and not deadly; whereupon Domitius rose up overjoyed and went to Caesar, the pledge of whose right hand he received, only to desert him and go back to Pompey. When tidings of these things came to Rome, men were made more cheerful, and some of the fugitives turned back."]]},"phrases":[[105,1,54,56,"c"]],"lex":{},"quotes":{}}
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diff --git a/text/caesar/35.json b/text/caesar/35.json
index d4cedad11b44d2b5dfe842fc8fb19a509e423a54..150bf3ecc5f68cc4c4b5ab3006eefdf0e1dd0c32 100644
--- a/text/caesar/35.json
+++ b/text/caesar/35.json
@@ -1 +1 @@
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took over the troops of Domitius, as well as all the other levies of Pompey which he surprised in the various cities. Then, since his forces were already numerous and formidable, he marched against Pompey himself. Pompey, however, did not await his approach, but fled to Brundisium, sent the consuls before him with an army to Dyrrhachium, and shortly afterwards, as Caesar drew near, sailed off himself, as shall be set forth circumstantially in his Life."],[1,1,"Caesar wished to pursue him at once, but was destitute of ships; so he turned back to Rome, having in sixty days and without bloodshed become master of all Italy.. He found the city more tranquil than he was expecting, and many senators in it. With these, therefore, he conferred in a gentle and affable manner, inviting them even to send a deputation to Pompey proposing suitable terms of agreement. But no one would listen to him, either because they feared Pompey, whom they had abandoned, or because they thought that Caesar did not mean what he said, but was indulging in specious talk."],[2,2,"When the tribune Metellus tried to prevent Caesar’s taking money from the reserve funds of the state, and cited certain laws, Caesar said that arms and laws had not the same season. But if thou art displeased at what is going on, for the present get out of the way, since war has no use for free speech; when, however, I have come to terms and laid down my arms, then thou shalt come before the people with thy harangues. And in saying this I waive my own just rights; for thou art mine, thou and all of the faction hostile to me whom I have caught."],[3,3,"After this speech to Metellus, Caesar walked towards the door of the treasury, and when the keys were not to be found, he sent for smiths and ordered them to break in the door. Metellus once more opposed him, and was commended by some for so doing; but Caesar, raising his voice, threatened to kill him if he did not cease his troublesome interference. And thou surely knowest, young man, said he, that it is more unpleasant for me to say this than to do it. Then Metellus, in consequence of this speech, went off in a fright, and henceforth everything was speedily and easily furnished to Caesar for the war."]]},"phrases":[[144,3,58,60,"c"]],"lex":{},"quotes":{}}
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took over the troops of Domitius, as well as all the other levies of Pompey which he surprised in the various cities. Then, since his forces were already numerous and formidable, he marched against Pompey himself. Pompey, however, did not await his approach, but fled to Brundisium, sent the consuls before him with an army to Dyrrhachium, and shortly afterwards, as Caesar drew near, sailed off himself, as shall be set forth circumstantially in his Life."],[1,1,"Caesar wished to pursue him at once, but was destitute of ships; so he turned back to Rome, having in sixty days and without bloodshed become master of all Italy.. He found the city more tranquil than he was expecting, and many senators in it. With these, therefore, he conferred in a gentle and affable manner, inviting them even to send a deputation to Pompey proposing suitable terms of agreement. But no one would listen to him, either because they feared Pompey, whom they had abandoned, or because they thought that Caesar did not mean what he said, but was indulging in specious talk."],[2,2,"When the tribune Metellus tried to prevent Caesar’s taking money from the reserve funds of the state, and cited certain laws, Caesar said that arms and laws had not the same season. But if thou art displeased at what is going on, for the present get out of the way, since war has no use for free speech; when, however, I have come to terms and laid down my arms, then thou shalt come before the people with thy harangues. And in saying this I waive my own just rights; for thou art mine, thou and all of the faction hostile to me whom I have caught."],[3,3,"After this speech to Metellus, Caesar walked towards the door of the treasury, and when the keys were not to be found, he sent for smiths and ordered them to break in the door. Metellus once more opposed him, and was commended by some for so doing; but Caesar, raising his voice, threatened to kill him if he did not cease his troublesome interference. And thou surely knowest, young man, said he, that it is more unpleasant for me to say this than to do it. Then Metellus, in consequence of this speech, went off in a fright, and henceforth everything was speedily and easily furnished to Caesar for the war."]]},"phrases":[],"lex":{},"quotes":{}}
\ No newline at end of file
diff --git a/text/caesar/44.json b/text/caesar/44.json
index 72c6b1d4015c810308540e413017aa73f72bc76b..def6eb9db8c37ee208f7b8bd4c207822aeaf773d 100644
--- a/text/caesar/44.json
+++ b/text/caesar/44.json
@@ -1 +1 @@
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just as the tents had been struck, his scouts rode up to him with tidings that the enemy were coming down into the plain for battle. At this he was overjoyed, and after prayers and vows to the gods, drew up his legionaries in three divisions. Over the centre he put Domitius Calvinus, while of the wings Antony had one and he himself the right, where he intended to fight with the tenth legion."],[1,1,"But seeing that the enemy’s cavalry were arraying themselves over against this point, and fearing their brilliant appearance and their numbers, he ordered six cohorts from the furthermost lines to come round to him unobserved, and stationed them behind his right wing, teaching them what they were to do when the enemy’s horsemen attacked. Pompey had one of his wings himself and Domitius the left, while Scipio, Pompey’s father-in-law, commanded the centre."],[2,2,"But his horsemen all crowded to the left wing, intending to encircle the enemy’s right and make a complete rout about the commander himself; for they thought that no legionary array, however deep, could resist them, but that when so many horsemen made an onset together the enemy would be utterly broken and crushed."],[3,3,"When both sides were about to sound the charge, Pompey ordered his legionaries to stand with arms at the ready and await in close array the onset of the enemy until they were within javelin cast. But Caesar says that here too Pompey made a mistake, not knowing that the initial clash with all the impetus of running adds force to the blows and fires the courage, which everything then conspires to fan."],[4,4,"As Caesar himself was about to move his lines of legionaries, and was already going forward into action, he saw first one of his centurions, a man experienced in war and faithful to him, encouraging his men and challenging them to vie with him in prowess. Him Caesar addressed by name and said: Caius Crassinius, what are our hopes, and how does our confidence stand?"],[5,5,"Then Crassinius, stretching forth his right hand, said with a loud voice: We shall win a glorious victory, O Caesar, and thou shalt praise me to-day, whether I am alive or dead. So saying, he plunged foremost into the enemy at full speed, carrying along with him the one hundred and twenty soldiers under his command. But after cutting his way through the first rank, and while he was forging onwards with great slaughter, he was beaten back by the thrust of a sword through his mouth, and the point of the sword actually came out at the back of his neck."]]},"phrases":[[150,1,26,27,"c"]],"lex":{},"quotes":{}}
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just as the tents had been struck, his scouts rode up to him with tidings that the enemy were coming down into the plain for battle. At this he was overjoyed, and after prayers and vows to the gods, drew up his legionaries in three divisions. Over the centre he put Domitius Calvinus, while of the wings Antony had one and he himself the right, where he intended to fight with the tenth legion."],[1,1,"But seeing that the enemy’s cavalry were arraying themselves over against this point, and fearing their brilliant appearance and their numbers, he ordered six cohorts from the furthermost lines to come round to him unobserved, and stationed them behind his right wing, teaching them what they were to do when the enemy’s horsemen attacked. Pompey had one of his wings himself and Domitius the left, while Scipio, Pompey’s father-in-law, commanded the centre."],[2,2,"But his horsemen all crowded to the left wing, intending to encircle the enemy’s right and make a complete rout about the commander himself; for they thought that no legionary array, however deep, could resist them, but that when so many horsemen made an onset together the enemy would be utterly broken and crushed."],[3,3,"When both sides were about to sound the charge, Pompey ordered his legionaries to stand with arms at the ready and await in close array the onset of the enemy until they were within javelin cast. But Caesar says that here too Pompey made a mistake, not knowing that the initial clash with all the impetus of running adds force to the blows and fires the courage, which everything then conspires to fan."],[4,4,"As Caesar himself was about to move his lines of legionaries, and was already going forward into action, he saw first one of his centurions, a man experienced in war and faithful to him, encouraging his men and challenging them to vie with him in prowess. Him Caesar addressed by name and said: Caius Crassinius, what are our hopes, and how does our confidence stand?"],[5,5,"Then Crassinius, stretching forth his right hand, said with a loud voice: We shall win a glorious victory, O Caesar, and thou shalt praise me to-day, whether I am alive or dead. So saying, he plunged foremost into the enemy at full speed, carrying along with him the one hundred and twenty soldiers under his command. But after cutting his way through the first rank, and while he was forging onwards with great slaughter, he was beaten back by the thrust of a sword through his mouth, and the point of the sword actually came out at the back of his neck."]]},"phrases":[],"lex":{},"quotes":{}}
\ No newline at end of file
diff --git a/text/caesar/54.json b/text/caesar/54.json
index 46fff9781138821ccf5afd797bfe41a770d94967..a5fd7fb0176c904f43f82e6723eac12a80762765 100644
--- a/text/caesar/54.json
+++ b/text/caesar/54.json
@@ -1 +1 @@
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\ No newline at end of file
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\ No newline at end of file
diff --git a/text/caesar/60.json b/text/caesar/60.json
index dc7a2cc2d182365ca9d4aa48a0cc263ea765f9f8..9bf9020f5ad518a933e8f902e4141cad2e02e803 100644
--- a/text/caesar/60.json
+++ b/text/caesar/60.json
@@ -1 +1 @@
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the most open and deadly hatred towards him was produced by his passion for the royal power. For the multitude this was a first cause of hatred, and for those who had long smothered their hate, a most specious pretext for it. And yet those who were advocating this honour for Caesar actually spread abroad among the people a report that from the Sibylline books it appeared that Parthia could be taken if the Romans went up against it with a king, but otherwise could not be assailed;"],[1,1,"and as Caesar was coming down from Alba into the city they ventured to hail him as king. But at this the people were confounded, and Caesar, disturbed in mind, said that his name was not King, but Caesar, and seeing that his words produced an universal silence, he passed on with no very cheerful or contented looks."],[2,2,"Moreover, after sundry extravagant honours had been voted him in the senate, it chanced that he was sitting above the rostra, and as the praetors and consuls drew near, with the whole senate following them, he did not rise to receive them, but as if he were dealing with mere private persons, replied that his honours needed curtailment rather than enlargement. This vexed not only the senate, but also the people, who felt that in the persons of the senators the state was insulted, and in a terrible dejection they went away at once, all who were not obliged to remain,"],[3,3,"so that Caesar too, when he was aware of his mistake, immediately turned to go home, and drawing back his toga from his neck, cried in loud tones to his friends that he was ready to offer his throat to any one who wished to kill him. But afterwards he made his disease an excuse for his behaviour, saying that the senses of those who are thus afflicted do not usually remain steady when they address a multitude standing, but are speedily shaken and whirled about, bringing on giddiness and insensibility."],[4,4,"However, what he said was not true; on the contrary, he was very desirous of rising to receive the senate; but one of his friends, as they say, or rather one of his flatterers, Cornelius Balbus, restrained him, saying: Remember that thou art Caesar, and permit thyself to be courted as a superior."]]},"phrases":[[144,0,30,31,"c"]],"lex":{},"quotes":{"1":[["quoted_by","roman-history-books-36-to-55",44,34]]}}
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the most open and deadly hatred towards him was produced by his passion for the royal power. For the multitude this was a first cause of hatred, and for those who had long smothered their hate, a most specious pretext for it. And yet those who were advocating this honour for Caesar actually spread abroad among the people a report that from the Sibylline books it appeared that Parthia could be taken if the Romans went up against it with a king, but otherwise could not be assailed;"],[1,1,"and as Caesar was coming down from Alba into the city they ventured to hail him as king. But at this the people were confounded, and Caesar, disturbed in mind, said that his name was not King, but Caesar, and seeing that his words produced an universal silence, he passed on with no very cheerful or contented looks."],[2,2,"Moreover, after sundry extravagant honours had been voted him in the senate, it chanced that he was sitting above the rostra, and as the praetors and consuls drew near, with the whole senate following them, he did not rise to receive them, but as if he were dealing with mere private persons, replied that his honours needed curtailment rather than enlargement. This vexed not only the senate, but also the people, who felt that in the persons of the senators the state was insulted, and in a terrible dejection they went away at once, all who were not obliged to remain,"],[3,3,"so that Caesar too, when he was aware of his mistake, immediately turned to go home, and drawing back his toga from his neck, cried in loud tones to his friends that he was ready to offer his throat to any one who wished to kill him. But afterwards he made his disease an excuse for his behaviour, saying that the senses of those who are thus afflicted do not usually remain steady when they address a multitude standing, but are speedily shaken and whirled about, bringing on giddiness and insensibility."],[4,4,"However, what he said was not true; on the contrary, he was very desirous of rising to receive the senate; but one of his friends, as they say, or rather one of his flatterers, Cornelius Balbus, restrained him, saying: Remember that thou art Caesar, and permit thyself to be courted as a superior."]]},"phrases":[],"lex":{},"quotes":{"1":[["quoted_by","roman-history-books-36-to-55",44,34]]}}
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diff --git a/text/caesar/62.json b/text/caesar/62.json
index 2d765e80d5629b87a0a52b984a3fe676d96eb5be..49f6d19f9a12354a16fe9c6f0b9e2257ea6468c8 100644
--- a/text/caesar/62.json
+++ b/text/caesar/62.json
@@ -1 +1 @@
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these circumstances the multitude turned their thoughts towards Marcus Brutus, who was thought to be a descendant of the elder Brutus on his father’s side, on his mother’s side belonged to the Servilii, another illustrious house, and was a son-in-law and nephew of Cato. The desires which Brutus felt to attempt of his own accord the abolition of the monarchy were blunted by the favours and honours that he had received from Caesar."],[1,1,"For not only had his life been spared at Pharsalus after Pompey’s flight, and the lives of many of his friends at his entreaty, but also he had great credit with Caesar. He had received the most honourable of the praetorships for the current year, and was to be consul three years later, having been preferred to Cassius, who was a rival candidate. For Caesar, as we are told, said that Cassius urged the juster claims to the office, but that for his own part he could not pass Brutus by."],[2,2,"Once, too, when certain persons were actually accusing Brutus to him, the conspiracy being already on foot, Caesar would not heed them, but laying his hand upon his body said to the accusers: Brutus will wait for this shrivelled skin, implying that Brutus was worthy to rule because of his virtue, but that for the sake of ruling he would not become a thankless villain."],[3,3,"Those, however, who were eager for the change, and fixed their eyes on Brutus alone, or on him first, did not venture to talk with him directly, but by night they covered his praetorial tribune and chair with writings, most of which were of this sort: Thou art asleep, Brutus, or, Thou art not Brutus. When Cassius perceived that the ambition of Brutus was somewhat stirred by these things, he was more urgent with him than before, and pricked him on, having himself also some private grounds for hating Caesar; these I have mentioned in the Life of Brutus."],[4,4,"Moreover, Caesar actually suspected him, so that he once said to his friends: What, think ye, doth Cassius want? I like him not over much, for he is much too pale. And again, we are told that when Antony and Dolabella were accused to him of plotting revolution, Caesar said: I am not much in fear of these fat, long-haired fellows, but rather of those pale, thin ones, meaning Brutus and Cassius."]]},"phrases":[[150,0,37,40,"c"]],"lex":{},"quotes":{}}
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these circumstances the multitude turned their thoughts towards Marcus Brutus, who was thought to be a descendant of the elder Brutus on his father’s side, on his mother’s side belonged to the Servilii, another illustrious house, and was a son-in-law and nephew of Cato. The desires which Brutus felt to attempt of his own accord the abolition of the monarchy were blunted by the favours and honours that he had received from Caesar."],[1,1,"For not only had his life been spared at Pharsalus after Pompey’s flight, and the lives of many of his friends at his entreaty, but also he had great credit with Caesar. He had received the most honourable of the praetorships for the current year, and was to be consul three years later, having been preferred to Cassius, who was a rival candidate. For Caesar, as we are told, said that Cassius urged the juster claims to the office, but that for his own part he could not pass Brutus by."],[2,2,"Once, too, when certain persons were actually accusing Brutus to him, the conspiracy being already on foot, Caesar would not heed them, but laying his hand upon his body said to the accusers: Brutus will wait for this shrivelled skin, implying that Brutus was worthy to rule because of his virtue, but that for the sake of ruling he would not become a thankless villain."],[3,3,"Those, however, who were eager for the change, and fixed their eyes on Brutus alone, or on him first, did not venture to talk with him directly, but by night they covered his praetorial tribune and chair with writings, most of which were of this sort: Thou art asleep, Brutus, or, Thou art not Brutus. When Cassius perceived that the ambition of Brutus was somewhat stirred by these things, he was more urgent with him than before, and pricked him on, having himself also some private grounds for hating Caesar; these I have mentioned in the Life of Brutus."],[4,4,"Moreover, Caesar actually suspected him, so that he once said to his friends: What, think ye, doth Cassius want? I like him not over much, for he is much too pale. And again, we are told that when Antony and Dolabella were accused to him of plotting revolution, Caesar said: I am not much in fear of these fat, long-haired fellows, but rather of those pale, thin ones, meaning Brutus and Cassius."]]},"phrases":[],"lex":{},"quotes":{}}
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