Oratoria minora
these things the phalanx-commander more courageous, the leader of the company stronger, the hoplite more ready for the needs of the moment, the one i
This gathering is a symbol of peace, O wise and beloved audience of mine, and, to speak with God, a most accurate stamp of coming peace. But it also h
of the barrier, may he himself also now make peace in our affairs and crush the opposing powers and find a way and a means for the desperate, he who b
through whom corruption has stolen into our souls. But neither are you free from the things of envy for upon your breast and your belly you have walk
None of you is without a share of lily-beds and rose-gardens, nor of other fragrance, what graces would one not enjoy when spring has arrived? But sin
virtues, but these they practiced and pursued, and all, having made the body lean through fasting and having released the soul from the bonds of natur
the heaven, how great, how ever-moving in its revolution, how wonderful in its nature? and the sun, how it is the source of the light here, how it is
is tested by countless signs, but Egypt is punished by darkness and you, the new Israel, have been freed from the clay and the brick-making thence al
has entrusted the rule of all. And having reviewed in his mind everyone, both soldiers and citizens, senators and governors, and all who had gained a
Rejoice and exult at my proclamation which God has shown to be splendid and most illustrious as never another. 6 {1To those who think the philosopher
so as to move the world, not to mention lead it up to heaven, but I am within the great circuit, for these reasons I have not wished to run in the sta
of actions, but you do not act in the proper way, nor do you emulate those ancient orators, Pericles, Cimon, Demosthenes and the others who have under
the pleasure of a matter drawing forth laughter, and the philosopher alone. But here it is the opposite in the case of your creation for you are the
testifying to the sweetness in a philosophical man. And Plato often rebukes Dion for the sullenness and smilelessness of his soul but is not the phil
A second matter is both adorned and set in order. This is the philosophy I too have emulated and if you examine it in one respect, you will count me
are divided into an aristocracy, to be of lesser concern, because it is necessary to adorn the inner nature, while these things superficially beautify
achievements. Aristotle also divided his entire force into cavalry and infantry. and of the infantry, he positioned the light-armed to throw stones an
to judge their customs worthy of comparison to philosophy) those things lift one up above the ether on a whole wing, but this they sink in the sea, ju
dividing and heaping up solids. But I also frequently showed you the images in mirrors and measured their sizes for you optically, having taken their
To those who envied him for the most esteemed honor Neither will an occasion for envy be left for you, nor for me a cause for honor and advancement f
ordained by God. But of the others, some excelled in these things, others in those, and no one in everything, or if anyone did, it was not as I have (
I am called for there are those who give me this name. If, then, I embark on the matter as if it were not permitted or unskillfully, show me this ver
they have imitated my manner for themselves. But look up also to the heavens at night, when all is clear, and see how not all the stars are of equal h
oversights, and the other things of which the tragic daemons are providers for all things are abundant, as if dripping from some spring of evils. The
a more grievous and troublesome evil. How very pleasing to them is the banquet hall. For as if shut up and squeezed together in some narrow place with
he was showing the strength of his words for a prize set before him, but for a matter from which it was not possible to profit from buffoonery and ins
We have known you as one who counterfeits its laws and has not understood even a trace of true wisdom. But O huckster, I have now suddenly changed my
being torn away from the laws as if from your own limbs, and clinging to other limbs whose form you did not know nor whose use you had studied? How th
and thus, having harmonized them with the rules of dialectic, you thence winged your way to theology. But you, as if having passed over the vale of th
For such a thing had happened to these men, and Herodotus indeed mentions the story right at the beginning of the first of the Muses. And if you shoul
sitting on the floor, knowing not even as much as mules. But I fear lest one of those standing by, taking hold of your cloak, might say, Friend, how
He forces the nonsense into truth. Do not, therefore, speak with the man, do not touch him, do not share a table, neither of salt nor of other things,
Taking a Megarian jar firmly in his two hands and raising it with both and fitting it to his lips, he drinks without taking a breath just like the oxe
they judge matters by their own life, but not by the rule of truth. For since these men have hated indifference, and they live like bees arranged unde
as you are writing, standing by your life. But we too shall write against our persecutors. For just as the seemliness of hair pleased you, so the unke
sitting and with his fingers harnessing and re-harnessing horses in the shadows but there, one fighting against contrary winds and quickly backing wa
Geometry, having taken its beginning from bodies, ended in the mind, though its nature is not so. For perception does not know how to beget mind, but
he has set down some introductions to the subject, then, as if out of necessity, he turned his argument to what he wanted. And he has not chosen in an
It is interwoven with its arguments and divided by its complexities and turned back upon itself. But if such styles have been assigned to perfect orat
he puts to sleep. But the others have leaped out from here and there, from the dormouse-holes and from the caves, one a palm-breadth tall, another but
changing the parts, preserves the same idea of the sound. But you must also take care for the art concerning the arrangement of the argument and do n
mysteries, and there they were taught the equality of geometry, and when they needed to philosophize, they went to Egypt, and having chosen to study a
but drawing them upon yourselves whence someone might indict you for sacrilege for having most shamelessly plagiarized things dedicated to divine men
and you are zealous but you render the account for your studies just as one of the necessary debts which some are required to pay even unwillingly. A
The birth-pangs of Plato and Aristotle are a bringing forth, by whom I am both born and fashioned. Do you see how from every side the argument has pro
you render to me. And while I seem to neglect other things, your affair is my pursuit and care whence, staying awake far into the nights, as soon as
to have the contemplation concerning these things, but from our wisdom to know the type and the truth, and to break the letter as if it were a shell,
having done no wrong thus you are elegant and sophistic, or rather powerful men and tyrants, and you dance upon a gentle character. But you are still
to the philosophers the technical matters, to learn the introductions, the proofs, the matters concerning demonstrations, how one reminds, how one pro
they might fit a diatonic melody and arrange the strings for it, do they not play a prelude for it and practice beforehand, not just once, but as many
should I enumerate poets and orators, who treated ancient genealogies with myths, from the very foundation basing their own discourse on myth? How the
quality and draws as much as its appetite desired but if it sees the liquid of the water corrupted, it leaves this spring, and goes to another and se
27 Encomium on the Flea They say ‘the gnat as an elephant.’ And so that our discourse may proceed along its path, let us attempt the flea as a leopard
its begetter for it is precisely black, like an eastern Ethiopian having changed his skin color from sun-burning, and it immediately reveals the heat
grieving. For it has appointed two masters of all things for itself, the sun for its birth, and man for its growth for from the one it has come into
lest it produce apoplexy, nature has cut the skull into various sutures but it also divided the entire bone of the suture with certain small holes, t
the awns guard, so also do the hairs of the louse ward off every attack. And even if the hunt should get close to the skin, it, just as they say spong
So indeed this creature has received its natural power in all the parts of its body. Now, the other beasts, being ambushed from behind, are by nature
from every side, equality bestows youth on nature. For men, when they grow old, and especially those who are graceful and tall in body, are filled wit
He was being plotted against by those revolting within him because of the absence of the regulator and shield-bearer of health and adversary of diseas
This is clear from the fact that it is possible to live without it and be well in the other senses, but the inactivity of these begets sickness and de
shouting like a Bacchant and acclaiming the son of Zeus and Semele. And from where did this good thing come to you, he says, O blessed one? Did you
let your communion with one another not be from habit and the opinion of the many, but let its principle be knowledge, and let the wandering and disor
souls? Far from it. But the body does not work against the spermatic logos (for this reason it is formed according to what that logos wishes), but the
working for just as the most drinkable of waters and the most temperate of airs dispose bodies well and generate a similar disposition, so also the c
But let the one who fails take pride that his brother happens to be better than he. Agesilaus happened to be the first among the Lacedaemonians even b
Let us summarize, by virtue, by reason, and by ancestral goods, using these three things for the best ends, you will be left behind in no part of eter
All things are mixed. But she fails in her plan, as the hero draws his sword against her, whence she almost breathed her last for her form is changed
by reason for see how the limbs have been fitted to nature. or rather, I shall marvel at the artist even from the stone for he did not place the var
being brought up, was he not turned away? Was not the compassionate one pricked to the heart over you? For this reason he shall be un-sacrificed and u
Nothing that exists is above Olympus. and so that I might make the last things of my discourse first, heaven is indeed adorned with stars, but these a
they have been hollowed out spontaneously, he will find how he might live luxuriously. For if he should go under the shade of a tree, immediately soft
pleasing, but all things were full of all things- the first tabernacle, the mercy-seat, the veil, the temple, the side-scenes, the vestibules, the out
discerning that man is an animal, which he did not know, and whatever else belongs to this, lest I make a further example of the foolish, or of the on
Intently and from every side examining subtleties, I was investigating the extensions, the releases, the intonations, the transitions, the displacemen
he has come, nor has he arrived to gather spiritual fruits, but only for the sake of this man whom you see reading with pleasure. For just as one who
Who will relate your magadis upon the breast and the songs and warblings upon your tongue, that all-harmonious melody, the pleasure that knows no sati
and himself, but what kind the others are, I do not know. For I see a form above human nature, and a look in one way cherubic, in another leonine, in
an ineffable sympathy and in turn feels a contrary passion, as the cosmos happens to be one living being, and how Plato, having posited the elements a
I have not heard of him rising up against anyone nor boasting for the whole time, but just as they say that the very learned accuse themselves of a te
to know what sort of thing your grandfather had become in life and what command of language he had. But I shall praise you, not by bringing in falseho
to revel. But whenever your bond was loosened and you shed the swaddling clothes, you did not know what to do with yourself, looking more cheerful, sm
the pleasure of a matter drawing forth laughter, and the philosopher alone. But here it is the opposite in the case of your creation; for you are the one dramatist, not even showing your face in imitations, and you have neither chorus nor prologue, no episode, nor is your speech only deprived of persuasiveness, but it is also unpleasant in its transformations. But the subject of the drama is the distinguished classes of the city and the order of the state and the two sources of speeches and whatever is near to the sources. And for others who have chosen to be malicious, envy creeps up for one against those who have practiced eloquence, and for another against those who are prosperous in public life; and for another, the soul swells against some other good thing. But your character is a mixture of all evils and there is nothing of all things which you have not chosen to envy, for one the headband, for another the tiara, for me my speech, for another his smoothly flowing fortune. Such has your soul become in accordance with your choice. And, to leave aside the others against whom you have let loose your tongue, I will defend myself to you with speech, as far as it is possible, not because I want to argue back but to show that it is one of two things: either you are completely ignorant of us or you have envied us more than the others. If, then, there is no grace at all in character, but nature knows only what is awkward and perverse, do not refrain again from your abuse against us. But if from the beginning nature devised seasonal beauty for appearances and harmony for bodies and right proportion for limbs and graces for characters, or rather, not all things to each one, but she is admired in those she bestows them upon, why do you slander this urbane quality of my nature? For if you have perceived buffoonery, if you have seen me chattering at the wrong time, if you have observed me in any other such thing, use your invective copiously and again. But if nature has made some flower sprout for me, one on my tongue, the other in my character, as if spontaneous and artless, and I am neither wearisome when I speak nor do I go wrong when I imitate, but just as some statues have a laugh that is cast in one piece or hammered out, with art having contrived nothing for this, so too my original creation made my character graceful, why do you slander this beautiful sprout of mine, which many wish to emulate, but all of them fail? For this is to me as fragrance is to roses. If, therefore, coarseness of character is censured by the wise, why do you not praise what is harmonious? But on this account you run us down, just as if one of the cowardly soldiers, seeing another fellow-soldier leap out from the phalanx and employ his daring. For if, as if on purpose, I have abandoned solemnity and remade myself into the other disposition, strike me not only with words, but if you wish, also with missiles; but if, just as those who mix water with wine take away its intoxicating power by the mixture, chastising a mad god, as someone once said, with another sober one, so I myself also mix certain graces into my severe and serious character, so as to seem neither tiresome to my listeners nor out of tune with my companions, why do you not admire but instead revile the mixture, whether it is the earnest product of judgment or an invention of nature? But I know that most people have admired this in me more than my tongue, and for not a few this admiration has proceeded to imitation. And if anyone should see these people being witty in their imitations, he immediately attributes the likeness to me. But you have acted like the fox in the fable. For Aesop has made her leap for grapes hanging high; but since after leaping high off the ground many times she could not reach the fruit, she reviled them as sour grapes and abstained. That famous Cato was in other respects justly endowed by nature, but was difficult to deal with in character and for this reason ill-suited for public life; at any rate Plutarch of Chaeronea, in his defense of this man, does not show him to be entirely awkward and savage, but also testifies to certain graces in him and is not ashamed of the in his speeches
πράγματος ἡδονὴ ἐφελκομένη τὸν γέλωτα καὶ ὁ φιλόσοφος μόνος. ἐνταῦθα δὲ τοὐναντίον ἐπὶ τοῦ σοῦ πλάσματος· σὺ μὲν γὰρ ὁ δραματουργὸς
εἷς, οὐδ' ὅσον ἐν μιμήσεσιν ἐμφανίσας τὸ πρόσωπον καὶ οὔτε σοι χορὸς οὔτε πρόλογος, οὐκ ἐπεισόδιον, οὐδὲ λόγος ὁ τοῦ ἐπαγωγοῦ
μόνον ἐστερημένος, ἀλλὰ καὶ ἀηδὴς ταῖς μεταποιήσεσιν. ἡ δὲ τοῦ δράματος ὑπόθεσις τὰ ἐξῃρημένα γένη τῆς πόλεως καὶ ὁ τῆς πολιτείας
κόσμος αἵ τε διτταὶ τῶν λόγων ἀρχαὶ καὶ ὅσα ἐγγὺς τῶν ἀρχῶν. καὶ τοῖς μὲν ἄλλοις ὅσοι βασκαίνειν προῄρηνται, τῷ μὲν ἐπὶ τοὺς
ἠσκηκότας τὴν εὐστομίαν ὁ φθόνος ὑφέρπει, τῷ δὲ ἐπὶ τοὺς εὐδαιμονούντας τῷ πολιτεύεσθαι· καὶ ἄλλῳ ἐπ' ἄλλο τι τῶν ἀγαθῶν ἡ
ψυχὴ ἀνοιδεῖ. τὸ δὲ σὸν ἦθος μίγμα τῶν ἁπασῶν ἐστι κακιῶν καὶ οὐδέν ἐστι τῶν ἁπάντων, ᾧ μὴ βασκαίνειν προῄρησαι, τῷ μὲν τῆς
ταινίας, τῷ δὲ τῆς κιδάρεως, ἐμοὶ τοῦ λόγου, ἑτέρῳ τῆς εὐροούσης τύχης. τοιαύτη σοι ἡ ψυχὴ παρὰ τὴν προαίρεσιν γέγονε. Καὶ
ἵνα τοὺς ἄλλους ἀφῶ καθ' ὧν δὴ τὴν γλῶτταν ἀφῆκας, ὑπὲρ ἐμοῦ σοι, ὅσον ἔξεστι, τῷ λόγῳ ἀπολογήσομαι, οὐχ ὡς ἀντερεῖν βουλόμενος
ἀλλ' ἐπιδείξασθαι ὅτι δυοῖν θάτερον ἢ παντάπασιν ἡμᾶς ἠγνόηκας ἢ τῶν ἄλλων πλέον ἐβάσκηνας. εἰ μὲν οὖν οὐδεμία τίς ἐστι χάρις
ἐν ἤθεσιν, ἀλλὰ τὸ σκαιὸν οἶδεν ἡ φύσις μόνον καὶ δύστροπον, μηδ' αὖθις ἀφέξῃ τῆς καθ' ἡμῶν λοιδορίας. εἰ δὲ ἄνωθεν ἡ φύσις
τάς τε ὥρας τοῖς εἴδεσι καὶ τὰς εὐαρμοστίας τοῖς σώμασι καὶ τὰς κράσεις τοῖς μέλεσι καὶ τὰς χάριτας τοῖς ἤθεσιν ἐπενόησε,
μᾶλλον δὲ οὐ πᾶσι καθ' ἕνα πάντα ἀλλ' οἷς ἂν δωρῆται θαυμάζεται, τί μοι τὸ ἀστεῖον διασύρεις τῆς φύσεως; εἰ μὲν γὰρ εὐτραπελίαν
διέγνωκας, εἴ με ἀκαίρως τεθέασαι στωμυλλόμενον, εἰ ἄλλο τι τοιοῦτον με καθεώρακας, πολλῷ χρῶ καὶ πάλιν τῷ λοιδορήματι εἰ
δέ τί μοι ἄνθος ἡ φύσις ἐβλάστησε, τὸ μὲν ἐπὶ γλώττης, τὸ δ' ἐπὶ τῶν ἠθῶν, αὐτόματον οἷον καὶ ἄτεχνον, καὶ οὔτε λέγων καθέστηκα
φορτικὸς οὔτε διαμαρτάνω μιμούμενος, ἀλλ' ὥσπερ ἔνια τῶν ἀγαλμάτων αὐτό χυτον ἢ σφυρήλατον τὸν γέλωτα ἴσχει οὐδὲν πρὸς τοῦτο
μηχανησαμένης τῆς τέχνης, οὕτω δὴ κἀμὲ ἡ πρώτη πλάσις εὔχαρι τὸ ἦθος ἐποίησε, τί μοι διασύρεις τὸ καλὸν τουτὶ βλάστημα καὶ
ὃ πολλοὶ ζηλοῦν μὲν ἐθέλουσιν, ἀποτυγχάνουσι δὲ σύμπαντες; ἔστι γὰρ ἐμοὶ τοῦτο ὥσπερ τὸ εὔπνουν τοῖς ῥόδοις. εἰ τοίνυν τὸ
τραχὺ τοῦ ἤθους διαβέβληται τοῖς σοφοῖς, τί μὴ τὸ εὐάρμοστον ἐπαινεῖς; ἀλλ' ἐντεῦθεν κατατρέχεις ἡμῶν, ὥσπερ εἴ τις τῶν ἀτόλμων
στρατιωτῶν προπηδήσαντα τῆς φάλαγγος ἕτερον συστρατιώτην ἰδὼν καὶ τῇ τόλμῃ χρησάμενον. εἰ μὲν γὰρ ὥσπερ ἐξεπίτηδες τὸ σεμνὸν
ἀφεὶς ἐπὶ τὴν ἑτέραν ἕξιν μεταπεποίημαι, μὴ μόνον βάλλε τοῖς λόγοις, ἀλλ' εἰ βούλει καὶ βέλεσιν· εἰ δ' ὥσπερ οἱ τῷ οἴνῳ τὸ
ὕδωρ καταμιγνύοντες τὴν μεθύουσαν ἐκείνου δύναμιν ἀφαιροῦνται διὰ τῆς κράσεως, μαινόμενον, ὥς πού τις ἔφησε, θεὸν ἑτέρῳ σωφρονοῦντι
κολάζοντες, οὕτω δὴ καὶ αὐτὸς τοῖς αὐστηροῖς καὶ ἐμβριθέσιν ἤθεσι χάριτάς τινας ἐγκαταμιγνύω, ὥστε μήτε τοῖς ἀκροαταῖς δοκεῖν
φορτικὸς μήτε πλημμελὴς τοῖς συνοῦσι, τί μὴ θαυμάζεις ἀλλὰ κακίζεις τὸ κρᾶμα, εἴτε γνώμης ἐστὶ σπούδασμα εἴτε φύσεως εὕρημα;
ἐγὼ δὲ οἶδα ὅτι μοι τοῦτο μᾶλλον οἱ πλείους ἢ τὴν γλῶτταν ἐζήλωσαν καὶ προὐχώρησεν οὐκ ὀλίγοις ὁ ζῆλος ἐπὶ τὴν μίμησιν. καὶ
εἴ τις ἴδοιτο τούτους χαριεντιζομένους ἐν ταῖς μιμήσεσιν, εὐθὺς εἰς ἐμὲ ἀναφέρει τὴν ὁμοιότητα. ἀλλὰ σὺ τὴν ἐν τῷ μύθῳ ἐξεικόνισας
ἀλώπεκα. πεποίηκε γὰρ ταύτην ὁ Αἴσωπος ἐπὶ ἐκκρεμεῖς ὑψοῦ ᾄττουσαν βότρυας· ἐπεὶ δὲ πολλάκις ὑπεραλλομένη τῆς γῆς οὐκ ἐφίκετο
τῆς ὀπώρας, ὡς ὀμφακίας ἐλοιδόρησε καὶ ἀπέσχετο. Ὁ Κάτων ἐκεῖνος τὰ μὲν ἄλλα δικαίως εἶχε τῆς φύσεως, δυσξύμβολος δὲ ἦν τὸ
ἦθος καὶ διὰ τοῦτο τῇ πολιτείᾳ δυσάρμοστος· τούτου γοῦν ὁ Χαιρωνεὺς ὑπεραπολογούμενος Πλούταρχος οὐ παντάπασι σκαιὸν ἀποδείκνυσι
τὸν ἄνδρα καὶ ἄγριον, ἀλλὰ καί τινας αὐτῷ ἐπιμαρτυρεῖ χάριτας καὶ οὐκ αἰσχύνεται τὴν ἐν τοῖς λόγοις
