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
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 from the more perfect the less perfect proceed. But since our comprehension of being is not direct, but we are roused from perceptible things to intelligible ones, the mind is not worthy descending to material things for geometry, leaving the divine palace and proceeding to another of those things called honorable, but being dishonorable and contemptible. And how will you be free from sorrow, which is what geometry professes, and dance with pleasure and sing the paean in your soul, being deprived perhaps of the lower honor for which you ran rather than for the fixed stars? Plato, while demonstrating, was often caught dancing. And that I might tell you a funny story, someone, seeing a rhetorician, one who in his public speeches impersonated the characters of Xerxes and Darius, buying some cheap food, said, “How, my good sir, will you become Xerxes and Darius eating such things?” Therefore, I will ask you the same thing, that how you, while money-making, would hunt down that transcendent thing, I mean geometry? Why not choose to be occupied with the business of money-making? For there is also a science of collecting money and most profitable arguments, just as among the Greeks there is the god of Gain; for to speak this way or that and to hawk perfumes and to falsify the standard weight and to corrupt the scales and to debase the silver and to shrink the nap of fabrics by smoothing them with rollers and to introduce one's finger thus while weighing and the other things are a starting point for gaining. But what have you to do with geometry, a man who has neither set out from the land of the Chaldeans nor boasts Egypt as his fatherland, among whom are genethlialogies and irrefutable proofs? You have obtained Sparta, adorn it. You have inhabited Rome (or rather, you have run out of it), from which no one has ever practiced astrology or geometry, but all are Brutuses and Catos and Ciceros, and Luculluses and Cassiuses, men who are nothing other than servants of Ares. Do not disgrace your fatherland nor deface your maternal soil. Therefore, having left aside the geometrical tablets and all the rest of music, fence your body with a shield, and having taken up light peltas, first perform the war dance, then having joined the companies, fight against the Sabines and Albans, for despair of the cities of the Latins, but neither will you take the city of the Carthaginians, and Sicily has already revolted. Do not trust the Halicarnassian in everything, nor Polybius; for being Romans they have both removed their fatherland in their account and have given away foreign cities. 1 {1Praise of the Italian. How well for the Italian, or if he would wish, for the Latin and Ausonian; for he has undertaken it skillfully and worked it out precisely and perfected it ingeniously, not enduring this one thing among others, the separation of God even in the argument. For he bore the other things reasonably and cared for none of the insults, but bore the accusations philosophically, but at the insult of the division he was immediately filled with anger and having become bolder than himself because of the blow, turning he immediately strikes the one who wounded him, using his argument as a spear. For he undertook it by setting forth a different form of the hypothesis, in order that he might both strike and not seem to do this, a method which both the most skillful of the rhetoricians and the most precise of the philosophers have used, the ones methodically transferring the argument from a poor hypothesis to a greater one, the others mystically hiding the unutterable things under a veil. Thus also Plato attempts to write the Timaeus and after him the whole catalogue of philosophers; for one, proposing sleep as his subject, has gone through the topic of the imaginative spirit, while another, entitling his work 'On the Nature of Man,' has articulated the manner of ensoulment. And indeed this Italian, having emulated these men, a man who wishes not to wish strongly what he wished, but having set forth the refutation as the aim of his argument, other
ἡ γεωμετρία ἀπὸ τῶν σωμάτων τὴν ἀρχὴν λαβοῦσα εἰς νοῦν κατέληξεν, οὐχ οὕτως ἔχουσα τῇ φύσει. οὐ γὰρ ἡ αἴσθησις νοῦν οἶδε γεννᾶν,
ἀλλ' ἐκ τῶν τελείων τὰ ἀτελέστερα πρόεισιν. ἀλλ' ἐπειδὴ οὐ κατ' εὐθεῖαν ἡμῖν ἡ κατάληψις του ὄντος, ἀπὸ <δὲ> τῶν αἰσθητῶν
ἀνεγειρόμεθα πρὸς τὰ νοητά, οὐκ ἀξιόχρεως νοῦς πρὸς γεωμετρίαν καταβαίνων τοῖς ὑλικοῖς, καὶ τὸ μὲν θεῖον ἀνάκτορον ἀφείς,
πρὸς ἄλλο δὲ χωρῶν τῶν ὀνομαζομένων μὲν τιμίων, ὄντων δὲ ἀτίμων καὶ ἀποβλήτων. πῶς δὲ καὶ νηπενθὴς ἔσῃ, ὅπερ ἡ γεωμετρία κατεπαγγέλλεται,
καὶ χορεύσεις ὑφ' ἡδονῆς καὶ τὸν ἐν τῇ ψυχῇ ᾄσεις παιᾶνα, ἀποστερούμενος ἴσως τῆς κάτω τιμῆς ἐφ' ἣν μᾶλλον ἢ ἀπλανὴς ἔδραμες;
Πλάτων δὲ ἀποδεικνὺς χορεύων πολλάκις κατελαμβάνετο. καὶ ἵνα τι σοὶ γελοῖον εἴπω διήγημα, ῥήτορά τις, τὸν τὰ Ξέρξου καὶ ∆αρείου
ἐν ταῖς δημηγορίαις ἤθη ὑποκρινόμενον, εὔωνόν τι εὑρηκὼς ὠνούμενον ἔδεσμα «πῶς», ἔφη, «ὦ βέλτιστε, Ξέρξης καὶ ∆αρεῖος γενήσῃ
τοιαῦτα σιτούμενος;» τὸν αὐτὸν οὖν σοι κἀγὼ λόγον ἐρῶ ὅτι πῶς ἂν χρηματιζόμενος τὸ ὑπερφυὲς θηράσῃς χρῆμα, τὴν γεωμετρίαν
φημί; τί δὲ μὴ περὶ τὴν χρηματιστικὴν πραγματεύειν αἱρῇ; ἔστι γὰρ καὶ χρημάτων συλλογιστικὴ ἐπιστήμη καὶ λόγοι κερδαλεώτατοι,
ὥσπερ δὴ καὶ παρ' Ἕλλησιν ὁ Κερδῷος θεός· τὸ γὰρ οὕτως εἰπεῖν ἢ οὕτως καὶ καπηλεῦ σαι τὸν ἀνθοσμίαν καὶ νοθεῦσαι τὸ στάθμιον
καὶ τὰ ζυγὰ διαφθεῖραι καὶ καταχαλκεῦσαι τὸν ἄργυρον καὶ τὰς ἀκάνθας τῶν ὑφασμάτων συστεῖλαι λειώσαντα τοῖς κυλίσμασι καὶ
τὸν δάκτυλον ὡδὶ παρενεγκεῖν σταθμώμενον καὶ τἆλλα ἀφορμὴ τοῦ κερδαίνειν εἰσί. Τί δὲ σοὶ καὶ τῇ γεωμετρίᾳ, ἀνδρὶ οὔτε τῆς
Χαλδαίων ἀφωρμηκότι οὔτε πατρίδα αὐχοῦντι τὴν Αἴγυπτον, παρ' οἷς γενεθλιαλογίαι καὶ ἀποδείξεις ἄλυτοι; Σπάρταν ἔλαχες, ταύτην
κόσμει. Ῥώμην ᾤκηκας (μᾶλλον δὲ ταύτης ἐξέθορες), ἀφ' ἧς οὐδεὶς ἠστρολόγησεν ἢ ἐγεωμέτρησε πώποτε, ἀλλὰ πάντες Βροῦτοι καὶ
Κάτωνες καὶ Κικέρωνες, Λεύκουλοί τε καὶ Κάσιοι, ἄνδρες οὐδὲν ἄλλο ἢ θεράποντες Ἄρηος. μὴ καταίσχυνε τὴν πατρίδα μηδὲ τὸ μητρῷον
παραχάραττε ἔδαφος. ἀφεὶς τοιγαροῦν τὰς γεωμετρικὰς δέλτους καὶ τὴν ἄλλην ἅπασαν μουσικήν, θυρεῷ τὸ σῶμά σου φράξον καὶ πελτάρια
κοῦφα ἑλόμενος πρῶτα μὲν τὴν ἐνόπλιον κινήθητι ὄρχησιν, ἔπειτα λόχοις συναρμοσθεὶς πρὸς Σαβίνους μάχου καὶ Ἀλβανούς, τὰς γὰρ
Λατίνων πόλεις ἀπόγνωθι, ἀλλ' οὐδὲ τὴν Καρχηδονίων αἱρήσεις, ἡ δὲ Σικελία ἤδη καὶ ἀφέστηκε. μὴ πάντα τῷ Ἁλικαρνασεῖ πείθου
μηδὲ τῷ Πολυβίῳ· Ῥωμαῖοι γὰρ ὄντες ἐξῃρήκασί τε τὴν πατρίδα τῷ λόγῳ καὶ πόλεις ἀλλοτρίας κατεχαρίσαντο. 1 {1Ἔπαινος τοῦ Ἰταλοῦ
Ὡς εὖ τῷ Ἰταλῷ, εἰ δὲ βούλοιτο Λατίνῳ καὶ Αὔσονι· ἐπικεχείρηκε γὰρ δεξιῶς καὶ ἐπεξειργάσατο ἀκριβῶς καὶ ἀπηκρίβωσεν εὐφυῶς,
τοῦτο μόνον τῶν ἄλλων οὐκ ἀνασχόμενος, τὴν τοῦ θεοῦ κἀν τῷ λόγῳ διάστασιν. τἆλλα μὲν γὰρ ἐπιεικῶς ἤνεγκε καὶ τῶν ὕβρεων οὐδεμιᾶς
πεφρόντικεν, ἀλλὰ φιλοσόφως τὰς κατηγορίας διήνεγκε, πρὸς δὲ τὴν τῆς διαιρέσεως ὕβριν θυμοῦ τε αὐτίκα πεπλήρωτο καὶ τολμηρότερος
ἑαυτοῦ γεγονὼς διὰ τὴν πληγήν, ἐπιστραφεὶς εὐθὺς παίει τὸν τρώσαντα ὥσπερ δόρατι τῷ λόγῳ χρησάμενος. ἐπεχείρησε γὰρ σχῆμα
ἕτερον τῆς ὑποθέσεως προ στησάμενος, ἵν' ὁμοῦ τε βάλλῃ καὶ μὴ δόξῃ τοῦτο ποιεῖν, ᾧπερ καὶ οἱ δεξιώτατοι τῶν ῥητόρων καὶ ἀκριβέστατοι
τῶν φιλοσόφων ἐχρήσαντο, οἱ μὲν εὐμεθόδως ἐκ φαύλης τῆς ὑποθέσεως ἐς τὴν μείζονα τὸν λόγον μεταίροντες, οἱ δὲ τελεστικῶς ὑπὸ
παραπετάσματι τὰ ἄρρητα κρύπτοντες. οὕτω καὶ Πλάτων Τιμαιογραφεῖν ἐπιχειρεῖ καὶ ὁ μετ' ἐκεῖνον τῶν φιλοσόφων ἅπας κατάλογος·
ὁ μὲν γάρ τις τὸν ὕπνον προθέμενος περὶ τοῦ φανταστικοῦ διεξελήλυθε πνεύματος, ὁ δὲ «περὶ ἀνθρώπου φύσεως» ἐπιγράφων τῷ λόγῳ
τὸν τῆς ψυχώσεως τρόπον διήρθρωσε. τούτους δὴ καὶ ὁ Ἰταλὸς οὗτος ἐζηλωκὼς ἀνὴρ ὃ ἐβούλετο μὴ σφόδρα βούλεσθαι βούλεται, ἀλλὰ
τὴν ἀντιλογίαν σκοπὸν τοῦ λόγου προθέμενος ἕτερ'
