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the story of the leap of Cleombrotus. It is this. Cleombrotus, an Ambracian by birth (this is a city of old Epirus). This man, having encountered the Phaedo, Plato's dialogue concerning the soul, and having learned that the separation of the soul from the body is better for the soul, threw himself from the wall and died, so that, forsooth, his soul might go out and be separated from the body. 4.17 The seventeenth story is the one concerning the Pythagorean beans. It is this. The Pythagoreans were a school of philosophers from Pythagoras of Samos. These men learned the doctrines of philosophy through riddles. And among the others this riddle was also handed down, Not to eat beans. That is, not to be bribed with money by betraying what is just. For the judges in Athens long ago used beans instead of pebbles for condemnation in the law courts. Therefore, he says one must not eat from the beans of the law court. 4.18 The eighteenth story is the one concerning the death of Theano the Pythagorean. It is this. This woman was seized by a tyrant to make her tell the secrets of her country. She, having bitten off her tongue, spat it at the tyrant, not wanting, even when compelled, to speak out, since the organ of her voice was removed. 4.19 The nineteenth story is the one concerning Epaminondas and Scipio. It is this. Epaminondas was a Theban by birth, a very great general, who served as general in the Leuctrian war, having become a student of Philolaus the Pythagorean. This man, while at war, was very self-controlled in regards to food and sensual pleasures and every luxury, for which reason he also set up the greatest trophies against the Lacedaemonians. And Scipio, himself a general of the Romans, was similar in his way of life and character to Epaminondas. He also proved his valor in the war against the Carthaginians, and from the victory over the nation he received the surname and was called Scipio Africanus. The Carthaginians are the Africans. 4.20 The twentieth story is the one concerning the men of unwashed feet and those who sleep on the ground. It is this. In Homer the poet, the Selli are a tribe of Dodonians. From these, priests of the oak were chosen. And in this oak was an oracle of Zeus, the one called the Dodonian oak. These priests, therefore, being servants of the god, keeping themselves pure, neither washed themselves nor slept in a bed, but on the ground, as the poet says in this verse; ...and around you the Selli, your interpreters, dwell, with unwashed feet, sleeping on the ground. 4.21 The twenty-first story is the one concerning the insatiability of Solon. It is this. Solon was a lawgiver of the Athenians. This man, being asked to legislate the laws, demanded from the citizens an oath that they would abide by and be content with the laws established by him for a decade, and then, if they did not please them, at that time they might repeal them. And he did this so that in the meantime he might accustom them to remain with the decrees for a short time. For he knew that if they got a taste of the legislation, they would then be disinclined to change it. Therefore, having received the oath from the Athenians and having given them laws, Solon departed from Athens, needing to spend the decade abroad. And so, wandering through the cities, he came also to Lydia, to Croesus the king. And when he had arrived, Croesus, wanting to move him to admiration, sent him to his treasuries, showing him how rich in gold Croesus was. And when Solon returned from the treasuries, Croesus asked him whom he considered the happiest of all men, supposing that he would name him before all others. But Solon answered, "Tellus the Athenian." For Solon defined happiness not as wealth and fame, but as living without passion and dying having been valiant. Now therefore he calls Solon insatiable, as one who desired to behold a greater wealth than the Lydian's gold. And wealth is a certain happiness concerning external things. But reason knows three kinds of happiness: passionlessness in the soul, health in the body, and abundance in external things. Therefore Solon ought to have added that, "Even if you are best in your soul, your wealth is also sufficient for happiness in external things." 4.22 The twenty-second story is the one concerning the love of beauty of Socrates. Socrates, being a philosopher, was walking through the marketplace, and the

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ἱστορία τὸ Κλεομβρότου πήδημα. ἔστι δὲ αὕτη. Κλεόμβροτος Ἀμβρακιώτης τὸ γένος (πόλις δὲ αὕτη τῆς παλαίας Ἠπείρου). ἐντυχὼν οὗτος τῷ Φαίδωνι, τῷ περὶ ψυχῆς διαλόγῳ Πλάτωνος, καὶ μαθὼν ὡς ἄμεινόν ἐστι τῇ ψυχῇ ὁ χωρισμὸς τοῦ σώματος, ἔρριψεν ἑαυτὸν ἀπὸ τοῦ τείχους καὶ τέθνηκεν, ἵνα δῆθεν ἡ ψυχὴ αὐτοῦ ἐξελθοῦσα χωρισθῇ τοῦ σώματος. 4.17 Ἑπτακαιδεκάτη ἐστὶν ἱστορία ἡ κατὰ τοὺς Πυθαγορικοὺς κυάμους. ἔστι δὲ αὕτη. Πυθαγόρειοι γένος φιλοσόφων ἐκ Πυθαγόρου τοῦ Σαμίου. οὗτοι δι' αἰνιγμάτων τὰ τῆς φιλοσοφίας ἐμάνθανον δόγματα. παρεδίδοτο δὲ μετὰ τὰ ἄλλα καὶ τοῦτο τὸ αἴνιγμα, Κυάμους μὴ ἐσθίειν. τουτέστι, μὴ προδιδόντας τὸ δίκαιον δωροδοκεῖσθαι χρήμασιν. οἱ γὰρ Ἀθήνῃσι πάλαι δικασταὶ ἀντὶ ψήφων κυάμοις ἐχρῶντο πρὸς κατάκρισιν ἐν τοῖς δικαστηρίοις. φησὶν οὖν ἐκ τῶν κυάμων τῶν ἐκ τοῦ δικαστηρίου μὴ δεῖν ἐσθίειν. 4.18 Ὀκτωκαιδεκάτη ἐστὶν ἱστορία ἡ κατὰ τὸν θάνατον Θεανοῦς τῆς Πυθαγορείας. ἔστι δὲ αὕτη. Αὕτη ὑπὸ τυράννου συνεσχέθη ἐπὶ τὸ εἰπεῖν τῆς πατρίδος τὰ ἀπόρρητα. αὕτη, τὴν γλῶτταν ἀποδακοῦσα, ἐνέπτυσε τῷ τυράννῳ, μὴ θέλουσα, καὶ ἀναγκαζομένη, ἐξειπεῖν, ἀφαιρεθέντος τοῦ ὀργάνου τῆς φωνῆς. 4.19 Ἐννεακαιδεκάτη ἐστὶν ἱστορία ἡ κατὰ τὸν Ἐπαμινώνδαν καὶ τὸν Σκιπίωνα. ἔστι δὲ αὕτη. Ὁ Ἐπαμινώνδας τὸ γένος ἦν Θηβαῖος, στρατηγὸς μέγιστος, στρατηγήσας ἐν τῷ Λευκτρικῷ πολέμῳ, μαθητὴς γενόμενος Φιλολάου τοῦ Πυθαγορείου. οὗτος πολεμῶν ἐνεκρατεύετο πάνυ καὶ ἀπὸ βρωμάτων καὶ ἀπὸ ἀφροδισίων καὶ πάσης ἡδυπαθείας, διὸ καὶ μέγιστα κατὰ Λακεδαιμονίων ἔστησε τρόπαια. Ὁ δὲ Σκιπίων καὶ αὐτὸς στρατηγὸς Ῥωμαίων, ὅμοιος κατὰ τὴν δίαιταν καὶ τὸ ἦθος τῷ Ἐπαμινώνδᾳ. ἠρίστευσε καὶ αὐτὸς ἐν τῷ πρὸς Καρχηδονίους πολέμῳ, ὃς ἐκ τῆς νίκης τοῦ ἔθνους τὴν ἐπωνυμίαν ἔλαβε καὶ ἐκλήθη Σκιπίων Ἀφρικανός. Καρχηδόνιοι δὲ οἱ Ἀφροί. 4.20 Εἰκοστή ἐστιν ἱστορία ἡ κατὰ τοὺς ἀνιπτόποδας καὶ χαμαιεύνας. ἔστι δὲ αὕτη. Παρ' Ὁμήρῳ τῷ ποιητῇ Σελλοὶ ἔθνος ∆ωδωναίων. ἐκ τούτων ἱερεῖς τῆς φηγοῦ προεβάλλοντο. ἐν ταύτῃ δὲ τῇ φηγῷ μαντεῖον ἦν τοῦ ∆ιός, ἡ καλουμένη ∆ωδωναία δρῦς. οὗτοι οὖν οἱ ἱερεῖς, οἷα θεοῦ ὄντες θεραπευταὶ ἁγνεύοντες, οὔτε ἐλούοντο οὔτε ἐν κλίνῃ ἐκάθευδον, ἀλλὰ χαμαί, ὥς φησιν ὁ ποιητὴς ἐν τούτῳ τῷ ἔπει· ... ἀμφὶ δὲ Σελλοί σοι ναίουσ' ὑποφῆται, ἀνιπτόποδες, χαμαιεῦναι. 4.21 Εἰκοστὴ πρώτη ἐστὶν ἱστορία ἡ κατὰ τὴν Σόλωνος ἀπληστίαν. ἔστι δὲ αὕτη. Σόλων νομοθέτης ἦν Ἀθηναίων. οὗτος αἰτούμενος νομοθετῆσαι τοὺς νόμους, ἀπῄτησε τοὺς πολίτας ὅρκον ὅτι δὴ δεκαετίαν μένουσι καὶ στέργουσι τοὺς παρ' αὐτοῦ τιθεμένους νόμους, καὶ λοιπόν, εἰ μὴ συναρέσωσιν αὐτοῖς, τὸ τηνικάδε λύουσιν. τοῦτο δὲ ἐποίησεν ἵνα τέως προσεθίσῃ αὐτοὺς ἐμμεῖναι ἐπ' ὀλίγον χρόνον τοῖς δόγμασιν. ᾔδει γὰρ ὡς εἰ γεύσονται τῆς νομοθεσίας, λοιπὸν δυσμεταθέτως σχήσουσιν αὐτῆς. λαβὼν τοίνυν ὁ Σόλων τὸν ὅρκον παρὰ τῶ Ἀθηναίων καὶ νομοθετήσας αὐτοῖς, ἐξῆλθεν ἀπὸ Ἀθηνῶν, ὀφείλων τὴν δεκαετίαν ἔξω ποιῆσαι. περιπολῶν οὖν τὰς πόλεις ἦλθε καὶ εἰς Λυδίαν παρὰ Κροῖσον τὸν βασιλέα. ὃν ἐλθόντα ὁ Κροῖσος εἰς θαῦμα θέλων κινῆσαι, ἔπεμψεν εἰς τοὺς θησαυροὺς αὐτοῦ, δεικνὺς αὐτῷ ὡς πολύχρυσος Κροῖσος. ἐπανήκοντα δὲ ἀπὸ τῶν θησαυρῶν τὸν Σόλωνα ἤρετο ὁ Κροῖσος τίνα νομίζοι εὐδαιμονέστερον πάντων ἀνθρώπων, ὑπολαμβάνων ὅτι δὴ αὐτὸν πρὸ πάντων εἴποι. ὁ δὲ Σόλων ἀπεκρίνατο Τέλλον τὸν Ἀθηναῖον. ὡρίζετο γὰρ ὁ Σόλων οὐ τὸν πλοῦτον καὶ τὴν περιφάνειαν εὐδαιμονίαν, ἀλλὰ τὸν ἀπαθῶς ζήσαντα, ἀποθανόντα δὲ ἀριστεύσαντα. Νῦν οὖν ἄπληστον καλεῖ τὸν Σόλωνα, ὡς πλείονα πλοῦτον τοῦ Λυδίου χρυσοῦ ὀρεγόμενον θεάσασθαι. καὶ ὁ πλοῦτος δὲ εὐδαιμονία τις περὶ τὰ ἐκτός. τρεῖς δὲ εὐδαιμονίας οἶδεν ὁ λόγος, τὴν ἐν ψυχῇ ἀπάθειαν, τὴν ἐν σώματι ὑγίειαν, τὴν περὶ τὰ ἐκτὸς πολυτέλειαν. ἐχρῆν οὖν τὸν Σόλωνα προσθεῖναι ὅτι, Εἰ καὶ τῇ ψυχῇ ᾖς ἄριστος, ἱκανός σοι καὶ ὁ πλοῦτος πρὸς τὴν περὶ τὰ ἐκτὸς εὐδαιμονίαν. 4.22 Εἰκοστὴ δευτέρα ἐστὶν ἱστορία ἡ κατὰ τὴν Σωκράτους φιλοκαλίαν. Ὁ Σωκράτης, φιλόσοφος ὤν, περιῆγε τὴν ἀγοράν, καὶ τὰ