大象传媒

(1) 螤蔚蟻峤� 峒�纬伪胃峥� 魏伪峤� 魏伪魏峥�   

  (1) 螖喂蟽蟽慰峤� 位蠈纬慰喂 位苇纬慰谓蟿伪喂 峒愇� 蟿峋段� 峒櫸晃晃�未喂 峤懴�峤� 蟿峥段� 蠁喂位慰蟽慰蠁慰蠉谓蟿蠅谓 蟺蔚蟻峤� 蟿峥� 峒�纬伪胃峥� 魏伪峤� 蟿峥� 魏伪魏峥�. 蟿慰峤� 渭峤参� 纬峤跋� 位苇纬慰谓蟿喂, 峤∠� 峒勎晃晃� 渭苇谓 峒愊兿勎� 蟿峤� 峒�纬伪胃蠈谓, 峒勎晃晃� 未峤� 蟿峤� 魏伪魏蠈谓路 蟿慰峤� 未苇, 峤∠� 蟿峤� 伪峤愊勏� 峒愊兿勎�, 魏伪峤� 蟿慰峥栂� 渭峤参� 峒�纬伪胃峤肝� 蔚峒次�, 蟿慰峥栂� 未峤� 魏伪魏蠈谓, 魏伪峤� 蟿峥段� 伪峤愊勧慷喂 峒�谓胃蟻蠋蟺蠅喂 蟿慰蟿峤� 渭峤参� 峒�纬伪胃蠈谓, 蟿慰蟿峤� 未峤� 魏伪魏蠈谓.

(2) 峒愇翅郊 未峤� 魏伪峤� 伪峤愊勧礁蟼 蟿慰峥栂兾次� 蟺慰蟿喂蟿委胃蔚渭伪喂路 蟽魏苇蠄慰渭伪喂 未峤� 峒愇� 蟿峥� 峒�谓胃蟻蠅蟺委谓蠅 尾委蠅, 峤�喂 峒愊�喂渭蔚位峤蚕� 尾蟻蠋蟽喂蠈蟼 蟿蔚 魏伪峤� 蟺蠈蟽喂慰蟼 魏伪峤� 峒�蠁蟻慰未喂蟽委蠅谓路 蟿伪峥ο勎� 纬峤跋� 峒�蟽胃蔚谓慰峥ξ较勎� 渭峤参� 魏伪魏蠈谓, 峤懳澄刮蔽�谓慰谓蟿喂 未峤� 魏伪峤� 未蔚慰渭苇谓蠅喂 峒�纬伪胃蠈谓.

(3) 魏伪峤� 峒�魏蟻伪蟽委伪 蟿慰委谓蠀谓 蟿慰蠉蟿蠅谓 蟿慰峥栂� 渭峤参� 峒�魏蟻伪蟿苇蟽喂 魏伪魏蠈谓, 蟿慰峥栂� 未峤� 蟺蠅位蔚峥ξ较勎� 蟿伪峥ο勎� 魏伪峤� 渭喂蟽胃伪蟻谓苇慰谓蟿喂 峒�纬伪胃蠈谓. 谓蠈蟽慰蟼 蟿慰委谓蠀谓 蟿慰峥栂� 渭峤参� 峒�蟽胃蔚谓蔚峥ξ较勎� 魏伪魏蠈谓, 蟿慰峥栂� 未峤� 峒拔毕勏佄酷繓蟼 峒�纬伪胃蠈谓. 峤� 蟿慰委谓蠀谓 胃维谓伪蟿慰蟼 蟿慰峥栂� 渭峤参� 峒�蟺慰胃伪谓慰峥ο兾� 魏伪魏蠈谓, 蟿慰峥栂� 未鈥� 峒愇较勎毕單刮肯�蠋位伪喂蟼 魏伪峤� 蟿蠀渭尾慰蟺慰喂慰峥栂� 峒�纬伪胃蠈谓.

(4) 纬蔚蠅蟻纬委伪 蟿蔚 魏伪位峥断� 峒愇疚滴轿滴�魏伪蟽伪 蟿峤枷� 魏伪蟻蟺峤枷� 蟿慰峥栂� 渭峤参� 纬蔚蠅蟻纬慰峥栂� 峒�纬伪胃蠈谓, 蟿慰峥栂� 未峤� 峒愇枷�蠈蟻慰喂蟼 魏伪魏蠈谓. 蟿峤跋� 蟿慰委谓蠀谓 峤佄晃何�未伪蟼 蟽蠀谓蟿蟻委尾蔚蟽胃伪喂 魏伪峤� 蟺伪蟻伪胃蟻伪蠉蔚蟽胃伪喂 蟿峥段� 渭峤参� 谓伪蠀魏位萎蟻蠅喂 魏伪魏蠈谓, 蟿慰峥栂� 未峤� 谓伪蠀蟺伪纬慰峥栂� 峒�纬伪胃蠈谓.

(5) 峒斚勎� 未峤� 蟿峤肝� 蟽委未伪蟻慰谓 魏伪蟿苇蟽胃蔚蟽胃伪喂 魏伪峤� 峒�渭尾位蠉谓蔚蟽胃伪喂 魏伪峤� 蟽蠀谓蟿蟻委尾蔚蟽胃伪喂 蟿慰峥栂� 渭峤参� 峒勎晃晃课瓜� 魏伪魏蠈谓, 蟿峥段� 未峤� 蠂伪位魏峥單� 峒�纬伪胃蠈谓. 魏伪峤� 渭峤拔� 蟿峤肝� 魏苇蟻伪渭慰谓 蟺伪蟻伪胃蟻伪蠉蔚蟽胃伪喂 蟿慰峥栂� 渭峤参� 峒勎晃晃课瓜� 魏伪魏蠈谓, 蟿慰峥栂� 未峤� 魏蔚蟻伪渭蔚峥ο兾刮� 峒�纬伪胃蠈谓. 蟿峤� 未峤� 峤懴�慰未萎渭伪蟿伪 魏伪蟿伪蟿蟻委尾蔚蟽胃伪喂 魏伪峤� 未喂伪蟻蟻萎纬谓蠀蟽胃伪喂 蟿慰峥栂� 渭峤参� 峒勎晃晃课瓜� 魏伪魏蠈谓, 蟿峥段� 未峤� 蟽魏蠀蟿峥單� 峒�纬伪胃蠈谓.

(6) 峒愇� 蟿慰委谓蠀谓 蟿慰峥栂� 峒�纬峥断兾� 蟿慰峥栂� 纬蠀渭谓喂魏慰峥栂� 魏伪峤� 蟿慰峥栂� 渭蠅蟽喂魏慰峥栂� 魏伪峤� 蟿慰峥栂� 蟺慰位蔚渭喂魏慰峥栂偮� 伪峤愊勎�魏伪 峒愇� 蟿峥段� 纬蠀渭谓喂魏峥段� 蟿峥段� 蟽蟿伪未喂慰未蟻蠈渭蠅喂 峒� 谓委魏伪 蟿峥段� 渭峤参� 谓喂魏峥段较勎� 峒�纬伪胃蠈谓, 蟿慰峥栂� 未峤� 峒∠兿兾�-渭苇谓慰喂蟼 魏伪魏蠈谓.

(7) 魏伪蟿蟿蠅峤愊勧礁 未峤� 魏伪峤� 蟿慰峤� 蟺伪位伪喂蟽蟿伪峤� 魏伪峤� 蟺蠉魏蟿伪喂 魏伪峤� 蟿慰峤� 峒勎晃晃课� 蟺维谓蟿蔚蟼 渭蠅蟽喂魏慰委路 伪峤愊勎�魏伪 峒� 谓委魏伪 峒� 魏喂胃伪蟻蠅喂未委伪蟼 蟿峥段� 渭峤参� 谓喂魏峥段较勎� 峒�纬伪胃蠈谓, 蟿慰峥栂� 未峤� 峒∠兿兾蔽嘉�谓慰喂蟼 魏伪魏蠈谓.

(8) 峒斘� 蟿蔚 蟿峥段� 蟺慰位苇渭蠅喂 (魏伪峤� 蟿峤� 谓蔚蠋蟿伪蟿伪 蟺蟻峥断勎课� 峒愊佱慷) 峒� 蟿峥段� 螞伪魏蔚未伪喂渭慰谓委蠅谓 谓委魏伪, 峒兾� 峒愇轿�魏蠅谓 峒埼肝肺轿蔽�蠅蟼 魏伪峤� 蟿峤枷� 蟽蠀渭渭维蠂蠅蟼, 螞伪魏蔚未伪喂渭慰谓委慰喂蟼 渭峤参� 峒�纬伪胃蠈谓, 峒埼肝肺轿蔽�慰喂蟼 未峤� 魏伪峤� 蟿慰峥栂� 蟽蠀渭渭维蠂慰喂蟼 魏伪魏蠈谓路 峒� 蟿蔚 谓委魏伪, 峒兾� 蟿慰峤� 峒澪晃晃蔽轿迪� 蟿峤肝� 螤苇蟻蟽伪谓 峒愇轿�魏伪蟽伪谓, 蟿慰峥栂� 渭峤参� 峒澪晃晃毕兾刮� 峒�纬伪胃蠈谓, 蟿慰峥栂� 未峤� 尾伪蟻尾维蟻慰喂蟼 魏伪魏蠈谓.

(9) 峒� 蟿慰委谓蠀谓 蟿慰峥� 峒肝晃�慰蠀 伪峒迪佄迪兾瓜� 蟿慰峥栂� 渭峤参� 峒埾囄蔽刮酷繓蟼 峒�纬伪胃蠈谓, 蟿慰峥栂� 未峤� 韦蟻蠅蟽峤� 魏伪魏蠈谓. 魏伪未未峤� 蟿伪峤愊勧礁谓 魏伪峤� 蟿峤� 蟿峥段� 螛畏尾伪委蠅谓 魏伪峤� 蟿峤� 蟿峥段� 峒埾佄澄滴�蠅谓 蟺维胃畏.

(10) 魏伪峤� 峒� 蟿峥段� 螝蔚谓蟿伪蠉蟻蠅谓 魏伪峤� 螞伪蟺喂胃峋段� 渭维蠂伪 蟿慰峥栂� 渭峤参� 螞伪蟺委胃伪喂蟼 峒�纬伪胃蠈谓, 蟿慰峥栂� 未峤� 螝蔚谓蟿伪蠉蟻慰喂蟼 魏伪魏蠈谓. 魏伪峤� 渭峤拔� 魏伪峤� 峒� 蟿峥段� 胃蔚峥段� 魏伪峤� 螕喂纬维谓蟿蠅谓 位蔚纬慰渭苇谓伪 渭维蠂伪 魏伪峤� 谓委魏伪 蟿慰峥栂� 渭峤参� 胃蔚慰峥栂� 峒�纬伪胃蠈谓, 蟿慰峥栂� 未峤� 螕委纬伪蟽喂 魏伪魏蠈谓.

(11) 峒勎晃晃肯� 未峤� 位蠈纬慰蟼 位苇纬蔚蟿伪喂, 峤∠� 峒勎晃晃� 渭峤参� 蟿峒�纬伪胃峤肝� 蔚峒次�, 峒勎晃晃� 未峤� 蟿峤� 魏伪魏蠈谓, 未喂伪蠁苇蟻慰谓 峤ハ兿�蔚蟻 魏伪峤� 蟿峤の较呂嘉�, 慰峤曄勏� 魏伪峤� 蟿峤� 蟺蟻峋段澄嘉�.   峒愇翅郊 未峤� 魏伪峤� 伪峤愊勧礁蟼 蟿慰峥ο勎课� 未喂伪喂蟻蔚峥ξ嘉蔽� 蟿峤肝� 蟿蟻蠈蟺慰谓路 未慰魏峥� 纬峤跋� 慰峤愇瘁讲 未喂维未伪位蠈谓 <魏鈥�> 峒ξ嘉滴�, 蟺慰峥栁课� 峒�纬伪胃峤肝� 魏伪峤� 蟺慰峥栁课� 魏伪魏蠈谓, 伪峒� 蟿峤� 伪峤愊勧礁 魏伪峤� 渭峤� 峒勎晃晃� 峒懳何�蟿蔚蟻慰谓 蔚峒次仿� 魏伪峤� 纬峤跋� 胃伪蠀渭伪蟽蟿蠈谓 魏鈥� 蔚峒次�.

(12) 慰峒段嘉蔽� 未峤� 慰峤愇次� 魏鈥� 伪峤愊勧礁谓 峒斚囄滴� 峒�蟺慰魏蟻委谓伪蟽胃伪喂, 伪峒� 蟿喂蟼 [伪峤愊勧礁谓] 峒斚佄课瓜勎� 蟿峤肝� 蟿伪峥ο勎� 位苇纬慰谓蟿伪路 鈥樜滇级蟺慰谓 未萎 渭慰喂, 峒の次� 蟿蠉 蟿喂 蟿慰峤� 纬慰谓苇蔚蟼 峒�纬伪胃峤肝� 峒愊�慰委畏蟽伪谓;鈥� 蠁伪委畏 魏伪路 鈥溛何贬蕉 蟺慰位位峤� 魏伪峤� 渭蔚纬维位伪.鈥� 鈥樝勧胶 峒勏佄� 魏伪魏峤� 魏伪峤� 渭蔚纬维位伪 魏伪峤� 蟺慰位位峤� 蟿慰蠉蟿慰喂蟼 峤�蠁蔚委位蔚喂蟼, 伪峒聪�蔚蟻 蟿蠅峤愊勏屛� 峒愊兿勎� 蟿峤� 峒�纬伪胃峤肝� 蟿峥段� 魏伪魏峥段�.

(13) 蟿委 未苇, 蟿峤枷� 蟽蠀纬纬蔚谓苇伪蟼 峒の次� 蟿喂 峒�纬伪胃峤肝� 峒愊�慰委畏蟽伪蟼; 蟿峤枷� 峒勏佄� 蟽蠀纬纬蔚谓苇伪蟼 魏伪魏峤肝� 峒愊�慰委蔚喂蟼. 蟿委 未苇, 蟿峤枷� 峒愊囄赶佱郊蟼 峒の次� 魏伪魏峤肝� 峒愊�慰委畏蟽伪蟼;鈥� 鈥溛何贬蕉 蟺慰位位峤� 魏伪峤� <渭蔚纬维位伪>.鈥� 鈥樜嘉�纬喂蟽蟿伪 峒勏佄� 峒�纬伪胃峤� 峒愊�慰委畏蟽伪蟼.

(14) 峒勎澄� 未萎 渭慰喂 魏伪峤� 蟿蠈未蔚 峒�蟺蠈魏蟻喂谓伪喂. 峒勎晃晃� 蟿喂 峒� 蟿峤枷� 蟺蟿蠅蠂峤枷� 慰峒拔合勎�蟻蔚喂蟼, 峤呄勎� 蟺慰位位峤� 魏伪峤� 魏伪魏峤� 峒斚囄课较勎�, <魏伪峤�> 蟺维位喂谓 蔚峤愇次蔽刮嘉课轿�味蔚喂蟼,  峤呄勎� 蟺慰位位峤� 魏伪峤� 峒�纬伪胃峤� 蟺蟻维蟽蟽慰谓蟿喂, 伪峒聪�蔚蟻 蟿蠅峤愊勧礁 魏伪魏峤肝� 魏伪峤� 峒�纬伪胃蠈谓;鈥�

(15) 蟿峤肝� 未峤� 尾伪蟽喂位峥� 蟿峤肝� 渭苇纬伪谓 慰峤愇瘁讲谓 魏蠅位蠉蔚喂 峤佄嘉课�蠅蟼 未喂伪魏蔚峥栂兾肝蔽� 蟿慰峥栂� 蟺蟿蠅蠂慰峥栂�. 蟿峤� 纬峤跋� 蟺慰位位峤� 魏伪峤� 渭蔚纬维位伪 峒�纬伪胃峤� 伪峤愊勧慷喂 蟺慰位位峤� 魏伪魏峤� 魏伪峤� 渭蔚纬维位伪 峒愊兿勎�谓, 伪峒� 纬伪 蟿蠅峤愊勏屛� 峒愊兿勎刮� 峒�纬伪胃峤肝� 魏伪峤� 魏伪魏蠈谓. 魏伪峤� 蟿维未蔚 渭峤参� 蟺蔚蟻峤� 蟿峥� 蟺伪谓蟿峤赶� 蔚峒跋佄�蟽胃蠅.

(16) 蔚峒段嘉� 未峤� 魏伪峤� 魏伪胃鈥� 峒曃何毕兿勎课� 峒�蟻尉维渭蔚谓慰蟼 峒�蟺峤� 蟿峥� 峒愊兾肝�蔚谓 魏伪峤� 蟺峥栁轿滴� 魏伪峤� 峒�蠁蟻慰未喂蟽喂维味蔚谓. 蟿伪峥ο勎� 纬峤跋� 蟿慰峥栂� 峒�蟽胃蔚谓蔚峥ξ较勎� <蟺慰喂峤参� 魏伪魏蠈谓, 魏伪峤� 蟺维位喂谓> 蟿伪峥ο勎� 蟺慰喂峤参� 峒�纬伪胃蠈谓 峒愊兿勎刮� 伪峤愊勎酷繓蟼, 伪峒聪�蔚蟻 蟿蠅峤愊勏屛� 峒愊兿勎刮� 峒�纬伪胃峤肝� 魏伪峤� 魏伪魏蠈谓路 魏伪峤� 蟿慰峥栂� 谓慰蟽苇慰谓蟿喂 魏伪魏蠈谓 峒愊兿勎� 蟿峤� 谓慰蟽蔚峥栁� 魏伪峤� 峒�纬伪胃蠈谓, 伪峒聪�蔚蟻 蟿蠅峤愊勏屛� 峒愊兿勎� 蟿峤� 峒�纬伪胃峤肝� 蟿峥段� 魏伪魏峥段�.

(17) 魏伪未未峤� 蟿蠈未蔚 魏伪峤� 蟿峒單晃晃� 蟺维谓蟿伪, 蟿峤� 峒愇� 蟿峥段� 峒斘枷�蟻慰蟽胃蔚谓 位蠈纬蠅喂 蔚峒聪佄废勎蔽�. 魏伪峤� 慰峤� 位苇纬蠅, 蟿委 峒愊兿勎� 蟿峤� 峒�纬伪胃蠈谓, 峒�位位峤� 蟿慰峥ο勎� 蟺蔚喂蟻峥段嘉蔽� 未喂未维蟽魏蔚喂谓, 峤∠� 慰峤� 蟿蠅峤愊勧礁谓 蔚峒次� 蟿峤� 魏伪魏峤肝� 魏伪峤� 蟿峒�纬伪胃蠈谓, 峒�位位鈥� <峒勎晃晃�> 峒懳何�蟿蔚蟻慰谓.   

1. On good and bad

(1) On the matter of what is good and what is bad dissoi logoi are put forward in Greece by the philosophical: some say that what is good is one thing and what is bad is another, others that they are the same, for some good and for others bad, and for the same person at one time good, at another bad.

(2) I myself side with the latter, and I shall examine (the logos) by reference to human life, with its concern for food and drink and sex. For these things are bad for the weak, but good for the healthy and in need.

(3) And again, lack of control over these is bad for the uncontrolled, but good for those who sell these things and make money. And again illness is bad for the sick but good for doctors. And again death is bad for those who die, but good for undertakers and the grave-diggers.

(4) Farming also, when it produces fine crops, is good for the farmers, but bad for the merchants. And it is bad for the shipper if his ships are wrecked and smashed, but good for shipbuilders.

(5) Moreover, it is bad for others, but good for the blacksmith if iron is dulled and wrecked. And certainly it is bad for others, but good for the potters if pottery is smashed. And it is bad for others, but good for the cobbler if shoes wear out and are torn apart.

(6) Again, in contests, gymnastic, artistic, and military; for example, in gymnastic for the runner, victory is good for the winner, but bad for the losers.

(7) And it is the same for wrestlers and boxers and all the artists; for example, lyre-playing is good for the winner, but bad for the losers.

(8) And in war (I shall speak first of the most recent events) the Spartan victory which they won over the Athenians and their allies was good for the Spartans, but bad for the Athenians and their allies; and the victory which the Greeks won over the Persians was good for the Greeks, but bad for the non-Greeks.

(9) Again, the capture of Troy was good for the Achaeans, but bad for the Trojans. And it is the same with the experiences of the Thebans and the Argives.

(10) And the battle between the Centaurs and Lapiths was good for the Lapiths, but bad for the Centaurs. And it certainly the fabled battle of the gods and Giants and victory was for the gods good, but bad for the Giants.

(11) The other logos is that what is good is one thing and what is bad another; just as the name differs, so also does the matter. I myself also distinguish them in this manner. For I think it is not clear what sort of thing would be good and what bad if each were the same thing and not different; it would be astonishing indeed.

(12) And I think that even the man who says these things could not answer if someone asked: "Tell me now, did you ever before now do your parents some good?" He might say, "A great many good things." "So you ought to do them a great many bad things, if good is the same as bad.

(13) What then, did you ever before now do your relatives any good? So you did your relatives bad. What then, did you ever do your enemies bad?鈥� 鈥淎 great many bad things.鈥� 鈥淪o you did them great good.鈥�

(14) 鈥淎nd please answer me this as well: Don鈥檛 you pity the poor because they have it very bad and again congratulate them for being well off, if the same thing is good and bad?"

(15) And nothing prevents the Great King from being in the same condition as beggars. For the many great things for him are also many great evils, if the same thing is good and bad. And let this be said for every case.

(16) But I shall also go through individually, beginning with eating and drinking and sex. For, these things do bad for the sick, and again they do good for them, if good and bad are the same. For the sick person it is bad to be sick as well as good, if good is the same as bad.

(17) Everything else has been mentioned in the above logos this holds good. I am not saying what the good is; I am trying rather to teach that bad and good are not the same thing, but that each is different.

2. 螤蔚蟻峤� 魏伪位慰峥� 魏伪峤� 伪峒跋兿囅佄酷喀  

  (1) 位苇纬慰谓蟿伪喂 未峤� 魏伪峤� 蟺蔚蟻峤� 蟿峥� 魏伪位峥� 魏伪峤� 蟿峥� 伪峒跋兿囅佱慷 未喂蟽蟽慰峤� 位蠈纬慰喂. 蟿慰峤� 渭峤参� 纬维蟻 蠁伪谓蟿喂, 峒勎晃晃� 渭峤参� 峒ξ嘉滴� 蟿峤� 魏伪位蠈谓, 峒勎晃晃� 未峤� 蟿峤� 伪峒跋兿囅佅屛�, 未喂伪蠁苇蟻慰谓, 峤ハ兿�蔚蟻 魏伪峤� 蟿峤の较呂嘉�, 慰峤曄勏� 魏伪峤� 蟿峤� 蟽峥段嘉甭� 蟿慰峤� 未峤� 蟿蠅峤愊勧礁 魏伪位峤肝� 魏伪峤� 伪峒跋兿囅佅屛�.

(2) 魏峒�纬峤� 蟺蔚喂蟻伪蟽蔚峥ξ嘉蔽�, 蟿蠈谓未蔚 蟿峤肝� 蟿蟻蠈蟺慰谓 峒愇疚蔽澄迪嵨嘉滴轿肯�. 伪峤愊勎�魏伪 纬峤跋� 蟺伪喂未峤� 峤∠佄蔽�蠅喂 峒愊佄毕兿勧径喂 渭峤参� [蠂蟻畏蟽蟿峥段筣 蠂伪蟻委味蔚蟽胃伪喂 魏伪位蠈谓, 渭峤� 峒愊佄毕兿勧径喂 未峤� [魏伪位峥段筣 伪峒跋兿囅佅屛�.

(3) 魏伪峤� 蟿峤跋� 纬蠀谓伪峥栁何毕� 位慰峥ο兾肝蔽� 峒斘轿次课� 魏伪位蠈谓, 峒愇� 蟺伪位伪委蟽蟿蟻伪喂 未峤� 伪峒跋兿囅佅屛� (峒�位位峤� 蟿慰峥栂� 峒�谓未蟻维蟽喂谓 峒愇� 蟺伪位伪委蟽蟿蟻伪喂 魏伪峤� 峒愇� 纬蠀渭谓伪蟽委蠅喂 魏伪位蠈谓).

(4) 魏伪峤� 蟽蠀谓委渭蔚谓 蟿峥段� 峒�谓未蟻峤� 峒愇� 峒佅兿呄囄�伪喂 渭峤参� 魏伪位蠈谓, 峤呄�慰蠀 蟿慰委蠂慰喂蟼 魏蟻蠀蠁胃萎蟽蔚蟿伪喂路 峒斘鞠� 未峤� 伪峒跋兿囅佅屛�, 峤呄�慰蠀 蟿喂蟼 峤勏埼迪勎蔽�.

(5) 魏伪峤� 蟿峥段� 渭峤参� 伪峤愊勧径蟼 蟽蠀谓委渭蔚谓 峒�谓未蟻峤� 魏伪位蠈谓, 峒�位位慰蟿蟻委蠅喂 未峤� 伪峒聪兿囄瓜兿勎课�. 魏伪峤� 蟿峥段� 纬鈥� 峒�谓未蟻峤� 蟿峋段� 渭峤参� 峒懳毕呄勧慷 纬蠀谓伪喂魏峤� 蟽蠀谓委渭蔚谓 魏伪位蠈谓, 峒�位位慰蟿蟻委伪喂 未峤� 伪峒跋兿囅佅屛�.

(6) 魏伪峤� 魏慰蟽渭蔚峥栂兾肝蔽� 魏伪峤� 蠄喂渭蠀胃委蠅喂 蠂蟻委蔚蟽胃伪喂 魏伪峤� 蠂蟻蠀蟽委伪 蟺蔚蟻喂维蟺蟿蔚蟽胃伪喂, 蟿峥段� 渭峤参� 峒�谓未蟻峤� 伪峒跋兿囅佅屛�, 蟿峋段� 未峤� 纬蠀谓伪喂魏峤� 魏伪位蠈谓.

(7) 魏伪峤� 蟿峤枷� 渭峤参� 蠁委位蠅蟼 蔚峤� 蟺慰喂峤参� 魏伪位蠈谓, 蟿峤枷� 未峤� 峒愊囄赶佱郊蟼 伪峒跋兿囅佅屛�. 魏伪峤� 蟿峤枷� 渭峤参� 蟺慰位蔚渭委蠅蟼 蠁蔚蠉纬蔚谓 伪峒跋兿囅佅屛�, 蟿峤枷� 未峤� 峒愇� 蟽蟿伪未委蠅喂 峒�谓蟿伪纬蠅谓喂蟽蟿峤跋� 魏伪位蠈谓.

(8) 魏伪峤� 蟿峤枷� 渭峤参� 蠁委位蠅蟼 魏伪峤� 蟿峤枷� 蟺慰位委蟿伪蟼 蠁慰谓蔚蠉蔚谓 伪峒跋兿囅佅屛�, 蟿峤枷� 未峤� 蟺慰位蔚渭委蠅蟼 魏伪位蠈谓. 魏伪峤� 蟿维未蔚 渭峤参� 蟺蔚蟻峤� 蟺维谓蟿蠅谓.

(9) 蔚峒段嘉� 未鈥� <峒愊嗏��> 峒� 蟿伪峤� 蟺蠈位喂苇蟼 蟿蔚 伪峒跋兿囅佱桨 峒呂澄肺较勎蔽� 魏伪峤� 蟿峤� 峒斘肝轿滴�. 伪峤愊勎�魏伪 螞伪魏蔚未伪喂渭慰谓委慰喂蟼 蟿峤跋� 魏蠈蟻伪蟼 纬蠀渭谓维味蔚蟽胃伪喂 <魏伪峤�> 峒�蠂蔚喂蟻喂未蠋蟿蠅蟼 魏伪峤� 峒�蠂委蟿蠅谓伪蟼 蟺伪蟻苇蟻蟺蔚谓 魏伪位蠈谓路 峒枷壪兾� 未峤� 伪峒跋兿囅佅屛�.

(10) 魏伪峤� 蟿慰峥栂� 渭峤参� 蟿峤枷� 蟺伪峥栁次毕� 渭峤� 渭伪谓胃维谓蔚喂谓 渭蠅蟽喂魏峤� 魏伪峤� 纬蟻维渭渭伪蟿伪 魏伪位蠈谓. 峒枷壪兾� 未鈥� 伪峒跋兿囅佱礁谓 渭峤� 峒愊�委蟽蟿伪蟽胃伪喂 蟿伪峥ο勎� 蟺维谓蟿伪.

(11) 螛蔚蟽蟽伪位慰峥栂兾� 未峤� 魏伪位峤肝� 蟿峤枷� 峒迪�蟺蠅蟼 峒愇� 蟿峋断� 峒�纬苇位伪蟼 位伪尾蠈谓蟿喂 伪峤愊勧慷喂 未伪渭维蟽伪喂 魏伪峤� 蟿峤枷� 峤�蟻苇伪蟼路 尾峥段� 蟿蔚 位伪尾蠈谓蟿喂 伪峤愊勧慷喂 蟽蠁维尉伪喂 魏伪峤� 峒愇何次滇繓蟻伪喂 魏伪峤� 魏伪蟿伪魏蠈蠄伪喂, 峒愇� 危喂魏蔚位委伪喂 未峤� 伪峒跋兿囅佱礁谓 魏伪峤� 未蠋位蠅谓 峒斚佄澄�.

(12) 螠伪魏蔚未蠈蟽喂 未峤� 魏伪位峤肝� 未慰魏蔚峥� 峒ξ嘉滴� 蟿峤跋� 魏蠈蟻伪蟼, 蟺蟻峤段� 峒�谓未蟻峤� 纬维渭伪蟽胃伪喂, 峒愊佱径蟽胃伪喂 魏伪峤� 峒�谓未蟻峤� 蟽蠀纬纬委谓蔚蟽胃伪喂, 峒愊�蔚峤� 未苇 魏伪 纬维渭畏蟿伪喂, 伪峒跋兿囅佅屛铰� 峒澪晃晃毕兾� 未鈥� 峒勎枷喯� 伪峒跋兿囅佅屛�.

(13) 蟿慰峥栂� 未峤� 螛蟻伪喂尉峤� 魏蠈蟽渭慰蟼 蟿峤跋� 魏蠈蟻伪蟼 蟽蟿委味蔚蟽胃伪喂路 蟿慰峥栂� 未鈥� 峒勎晃晃课瓜� 蟿喂渭蠅蟻委伪 蟿峤� 蟽蟿委纬渭伪蟿伪 蟿慰峥栂� 峒�未喂魏苇慰谓蟿喂. 蟿慰峤� 未峤� 危魏蠉胃伪喂 魏伪位峤肝� 谓慰渭委味慰谓蟿喂, 峤呄� 魏鈥� 峒勎轿聪佄� 魏伪蟿伪魏伪谓峤嘉� 峒愇何次滴�蟻伪蟼 蟿峤拔� 魏蔚蠁伪位峤拔� 蟿峤� 渭峤参� 魏蠈渭喂慰谓 蟺蟻峤� 蟿慰峥� 峒迪�蟺慰蠀 蠁慰蟻峥單�, 蟿峤� 未鈥� 峤�蟽蟿苇慰谓 蠂蟻蠀蟽蠋蟽伪蟼 <峒�> 魏伪峤� 峒�蟻纬蠀蟻蠋蟽伪蟼 蟺委谓畏喂 峒愇� 伪峤愊勎酷喀 魏伪峤� 蟽蟺苇谓未畏喂 蟿慰峥栂� 胃蔚慰峥栂偮� 峒愇� 未峤� 蟿慰峥栂� 峒澪晃晃毕兾刮� 慰峤愇次� 魏鈥� 峒愊� 蟿峤拔� 伪峤愊勧桨谓 慰峒拔何�伪谓 蟽蠀谓蔚喂蟽蔚位胃蔚峥栁� 尾慰蠉位慰喂蟿蠈 蟿喂蟼 蟿峥段� 蟿伪峥ο勎� 蟺慰喂萎蟽伪谓蟿喂.

(14) 螠伪蟽蟽伪纬苇蟿伪喂 未峤� 蟿峤枷� 纬慰谓苇伪蟼 魏伪蟿伪魏蠈蠄伪谓蟿蔚蟼 魏伪蟿苇蟽胃慰谓蟿喂, 魏伪峤� 蟿维蠁慰蟼 魏维位位喂蟽蟿慰蟼 未慰魏蔚峥� 峒ξ嘉滴� 峒愇� 蟿慰峥栂� 蟿苇魏谓慰喂蟼 蟿蔚胃维蠁胃伪喂路 峒愇� 未峤� 蟿峋段� 峒櫸晃晃�未喂 伪峒� 蟿喂蟼 蟿伪峥ο勎� 蟺慰喂萎蟽伪喂, 峒愇疚滴晃蔽肝滇蕉蟼 峒愇� 蟿峥喯� 峒櫸晃晃�未慰蟼 魏伪魏峥断� 魏伪 峒�蟺慰胃维谓慰喂 峤∠� 伪峒跋兿囅佱桨 魏伪峤� 未蔚喂谓峤� 蟺慰喂苇蠅谓.

(15) 蟿慰峤� 未峤� 螤苇蟻蟽伪喂 魏慰蟽渭蔚峥栂兾肝蔽� 蟿蔚 峤ハ兿�蔚蟻 蟿峤跋� 纬蠀谓伪峥栁何毕� 魏伪峤� 蟿峤枷� 峒勎轿聪佄毕� 魏伪位峤肝� 谓慰渭委味慰谓蟿喂, 魏伪峤� 蟿峋段� 胃蠀纬伪蟿蟻峤� 魏伪峤� 蟿峋段� 渭伪蟿蟻峤� 魏伪峤� 蟿峋段� 峒�未蔚位蠁峋段� 蟽蠀谓委渭蔚谓路 蟿慰峤� 未峤� 峒澪晃晃蔽轿迪� 魏伪峤� 伪峒跋兿囅佱桨 魏伪峤� 蟺伪蟻维谓慰渭伪.

(16) 螞蠀未慰峥栂� 蟿慰委谓蠀谓 蟿峤跋� 魏蠈蟻伪蟼 蟺慰蟻谓蔚蠀胃蔚委蟽伪蟼 魏伪峤� 峒�蟻纬蠉蟻喂慰谓 峒愇轿迪佄澄�蟽伪蟽胃伪喂 魏伪峤� 慰峤曄勏壪� 纬维渭伪蟽胃伪喂 魏伪位峤肝� 未慰魏蔚峥� 峒ξ嘉滴�, 峒愇� 未峤� 蟿慰峥栂� 峒澪晃晃毕兾刮� 慰峤愇次滴�蟼 魏伪 胃苇位慰喂 纬峋段嘉蔽�.

(17) 螒峒拔诚嵪�蟿喂慰委 蟿蔚 慰峤� 蟿伪峤愊勧桨 谓慰渭委味慰谓蟿喂 魏伪位峤� 蟿慰峥栂� 峒勎晃晃课瓜偮� 蟿峥單刮次� 渭峤参� 纬峤跋� 纬蠀谓伪峥栁何毕� 峤懴單蔽�谓蔚喂谓 魏伪峤� 峒斚佄刮� 峒愊佄澄�味蔚蟽胃伪喂 魏伪位蠈谓, 峒�位位峤� 蟿畏谓蔚峥� 蟿峤枷� 峒勎轿聪佄毕�, 蟿峤跋� 未峤� 纬蠀谓伪峥栁何毕� 蟺蟻维蟽蟽蔚谓, 峒呄�蔚蟻 蟿峥單刮次� 蟿慰峤� 峒勎轿聪佄迪�. 蟿峤肝� 蟺伪位峤肝� 未蔚蠉蔚喂谓 蟿伪峥栂� 蠂蔚蟻蟽委, 蟿峤肝� 未峤� 蟽峥栂勎课� 蟿慰峥栂� 蟺慰蟽委, 蟿萎谓慰喂蟼 魏伪位蠈谓, 峒�位位鈥� 峒佄坚蕉谓 蟿峤� 峒愇轿蔽较勎�慰谓.

(18) 慰峒段嘉蔽� 未鈥�, 伪峒� 蟿喂蟼 蟿峤� 伪峒跋兿囅佱桨 峒愊� 峒撐� 魏蔚位蔚蠉慰喂 蟽蠀谓蔚谓蔚峥栁何蔽� 蟺维谓蟿伪蟼 峒�谓胃蟻蠋蟺蠅蟼, 峒� 峒曃何毕兿勎课� 谓慰渭委味慰谓蟿喂, 魏伪峤� 蟺维位喂谓 峒愇� 峒�胃蟻蠈蠅谓 蟿慰蠉蟿蠅谓 蟿峤� 魏伪位峤� 位伪尾苇谓, 峒� 峒曃何毕兿勎课� 峒呂澄肺较勎蔽�, 慰峤愇瘁讲 峒曃� <魏伪> 魏伪位位蔚喂蠁胃峥單嘉滴�, 峒�位位峤� 蟺维谓蟿伪蟼 蟺维谓蟿伪 未喂伪位伪尾苇谓. 慰峤� 纬峤跋� 蟺维谓蟿蔚蟼 蟿伪峤愊勧桨 谓慰渭委味慰谓蟿喂.

(19) 蟺伪蟻蔚尉慰峥ξ嘉蔽� 未峤� 魏伪峤� 蟺慰委畏渭维 蟿喂路 魏伪峤� 纬峤跋� 蟿峤肝� 峒勎晃晃课� 峤�未蔚 胃谓畏蟿慰峥栂兾刮� 谓蠈渭慰谓 峤勏埼肺� 未喂伪喂蟻峥段铰� 慰峤愇瘁讲谓 峒ξ� 蟺维谓蟿畏喂 魏伪位蠈谓, 慰峤愇粹�� 伪峒跋兿囅佅屛�, 峒�位位峤� 蟿伪峤斚勨�� 峒愊�慰委畏蟽蔚谓 位伪尾蠋谓 峤� 魏伪喂蟻峤赶� 伪峒跋兿囅佱桨 魏伪峤� 未喂伪位位维尉伪蟼 魏伪位维.

(20) 峤∠� 未峤� 蟿峤� 蟽蠉谓慰位慰谓 蔚峒断�伪喂, 蟺维谓蟿伪 魏伪喂蟻峥段� 渭峤参� 魏伪位维 峒愇较勎�, 峒愇� 峒�魏伪喂蟻委伪喂 未鈥� 伪峒跋兿囅佄�. 蟿委 峤ξ� 未喂蔚蟺蟻伪尉维渭畏谓; 峒斚單蔽� 峒�蟺慰未蔚委尉蔚喂谓 蟿伪峤愊勧桨 伪峒跋兿囅佱桨 魏伪峤� 魏伪位峤� 峒愊屛较勎�, 魏伪峤� 峒�蟺苇未蔚喂尉伪 峒愇� 蟿慰蠉蟿慰喂蟼 蟺峋断兾�.

(21) 位苇纬蔚蟿伪喂 未峤� 魏伪峤� 蟺蔚蟻峤� 蟿峥� 伪峒跋兿囅佱慷 魏伪峤� <蟿峥�> 魏伪位峥�, 峤∠� 峒勎晃晃� 峒懳何�蟿蔚蟻慰谓 蔚峒次�. 峒愊�蔚峤� 伪峒� 蟿喂蟼 峒愊佅壪勎�蟽伪喂 蟿峤枷� 位苇纬慰谓蟿伪蟼, 峤∠� 蟿峤� 伪峤愊勧礁 蟺蟻峋段澄嘉� 伪峒跋兿囅佱礁谓 魏伪峤� 魏伪位蠈谓 峒愊兿勎刮�, 伪峒� 蟺慰魏维 蟿喂 伪峤愊勎酷繓蟼 魏伪位峤肝� 峒斚佄澄毕兿勎蔽�, 魏伪峤� 伪峒跋兿囅佱礁谓 峤佄嘉课晃课澄废兾酷喀谓蟿喂, 伪峒聪�蔚蟻 蟿蠅峤愊勧礁谓 魏伪峤� 蟿峤� 伪峒跋兿囅佱礁谓 魏伪峤� 蟿峤� 魏伪位蠈谓.

(22) 魏伪峤� 伪峒� 蟿喂谓维 纬伪 魏伪位峤肝� 慰峒次次蔽较勎� 峒勎轿聪佄�, 蟿慰峥ο勎课� 魏伪峤� 伪峒跋兿囅佱礁谓 蟿峤肝� 伪峤愊勏屛铰� 魏伪峤� 伪峒� 蟿喂谓维 纬伪 位蔚蠀魏蠈谓, 魏伪峤� 渭苇位伪谓伪 蟿慰峥ο勎课� 蟿峤肝� 伪峤愊勏屛�. 魏伪峤� 魏伪位蠈谓 纬鈥� 峒愊兿勧蕉 蟿峤枷� 胃蔚峤枷� 蟽苇尾蔚蟽胃伪喂, 魏伪峤� 伪峒跋兿囅佱礁谓 伪峤� 蟿峤枷� 胃蔚峤枷� 蟽苇尾蔚蟽胃伪喂, 伪峒聪�蔚蟻 蟿蠅峤愊勧礁谓 伪峒跋兿囅佱礁谓 魏伪峤� 魏伪位蠈谓 峒愊兿勎�.

(23) 魏伪峤� 蟿维未蔚 渭峤参� 蟺蔚蟻峤� 峒佅�维谓蟿蠅谓 蔚峒跋佄�蟽胃蠅 渭慰喂路 蟿蟻苇蠄慰渭伪喂 未峤� 峒愊�峤� 蟿峤肝� 位蠈纬慰谓 伪峤愊勧慷谓, 峤兾� 位苇纬慰谓蟿喂.

(24) 伪峒� 纬峤跋� 蟿峤拔� 纬蠀谓伪峥栁何� 魏伪位蠈谓 峒愊兿勎� 魏慰蟽渭蔚峥栂兾肝蔽�, 蟿峤拔� 纬蠀谓伪峥栁何� 魏伪峤� 伪峒跋兿囅佱礁谓 魏慰蟽渭蔚峥栂兾肝蔽�, 伪峒聪�蔚蟻 蟿蠅峤愊勧礁谓 伪峒跋兿囅佱礁谓 魏伪峤� 魏伪位蠈谓路 魏伪峤� 蟿峒單晃晃� 魏伪蟿峤� 蟿蠅峤愊勏屛�.

(25) 峒愇� 螞伪魏蔚未伪委渭慰谓委 峒愊兿勎� 魏伪位峤肝� 蟿峤跋� 蟺伪峥栁次毕� 纬蠀渭谓维味蔚蟽胃伪喂, 峒愇� 螞伪魏蔚未伪委渭慰谓委 峒愊兿勎刮� 伪峒跋兿囅佱礁谓 蟿峤跋� 蟺伪峥栁次毕� 纬蠀渭谓维味蔚蟽胃伪喂, 魏伪峤� 蟿峒單晃晃� 慰峤曄勏壪�.

(26) 位苇纬慰谓蟿喂 未苇, 峤∠� 伪峒� 蟿喂谓蔚蟼 蟿峤� 伪峒跋兿囅佱桨 峒愇� 蟿峥段� 峒愇肝轿�蠅谓 蟺维谓蟿慰胃蔚谓 蟽蠀谓蔚谓蔚委魏伪喂蔚谓, 峒斚�蔚喂蟿伪 蟽蠀纬魏伪位苇蟽伪谓蟿蔚蟼 魏蔚位蔚蠉慰喂蔚谓, 峒� 蟿喂蟼 魏伪位峤� 谓慰渭委味慰喂, 位伪渭尾维谓蔚谓, 蟺维谓蟿伪 魏伪 峒愇� 魏伪位峥段� 峒�蟺蔚谓蔚喂蠂胃峥單嘉滴�. 峒愇翅郊 胃伪蠀渭维味蠅, 伪峒� 蟿峤� 伪峒跋兿囅佱桨 蟽蠀谓蔚谓蔚蠂胃苇谓蟿伪 魏伪位峤� 峒愊兾滇繓蟿伪喂, 魏伪峤� 慰峤愊� 慰峒肺�蟺蔚蟻 峒ξ轿肝滴�.

(27) 伪峒� 纬慰峥ξ� 峒迪�蟺蠅蟼 峒� 尾峥断� 峒� 峤勏娤� 峒� 峒�谓胃蟻蠋蟺蠅蟼 峒勎澄蔽澄课�, 慰峤愇� 峒勎晃晃� 蟿委 魏伪 峒�蟺峋段澄课铰� 峒愊�蔚峤� 慰峤愇粹�� 伪峒� 蠂蟻蠀蟽峤肝� 峒の轿滴刮何蔽�, 蠂伪位魏蠈谓 [峒�蟺蟿萎谓蔚喂魏伪谓], 慰峤愇粹�� 伪峒� 峒勏佄诚呄佄课� 峒の轿滴刮何蔽�, 渭蠈位喂尾未蠈谓 魏伪 峒�蟺苇蠁蔚蟻慰谓.

(28) 峒�谓蟿峤� 未鈥� 峒勏佄� 蟿峥段� 伪峒跋兿囅佱慷谓 魏伪位峤� 峒�蟺维纬慰谓蟿喂; 蠁苇蟻蔚 未萎, 伪峒� 峒勏佄� 蟿喂蟼 伪峒跋兿囅佱礁谓 <峒勎轿聪佄�> 峒勎澄蔽澄�, 蟿慰峥ο勎课� 未鈥� 伪峤� 魏伪 魏伪位峤肝� 峒�蟺峋段澄�; 蟺慰喂畏蟿峤跋� 未峤� 渭维蟻蟿蠀蟻伪蟼 峒愊�维纬慰谓蟿伪喂, <慰峒�> 蟺慰蟿峤� 峒佄次课轿�谓, 慰峤� 蟺慰蟿峤� 峒�位维胃蔚喂伪谓 蟺慰喂蔚峥ξ较勎�.

2. On fine and shameful

(1) Contrasting logoi are also put forward on what is fine and shameful. For some say that what is fine is one thing and what is shameful another; as the name differs, so also the body. Others, however, say that the same thing is both fine and shameful.
(2) I shall attempt an exposition in this manner: for example, it is fine for a boy in the flower of his growth to gratify a fine lover, but it is shameful for a handsome boy to gratify a non-fine lover.
(3) And it is fine for women to wash indoors, but shameful in a wrestling school; but for men it is fine to wash in a palaistra or gymnasium.
(4) And to have intercourse with one's husband in private, where it will be hidden by walls, is fine: but outside, where someone will see, is shameful.
(5) And it is fine to have intercourse with one's own husband, but very shameful with another鈥檚. And for the husband too it is fine to have intercourse with his wife, but shameful with another鈥檚.
(6) And for the husband it is shameful to adorn himself and anoint himself with white lead and to put on gold ornaments, but for the wife it is fine.
(7) And it is fine to treat one's friends well, but shameful one's enemies. And it is shameful to flee one's enemies, but fine to flee one's competitors in a stadium.
(8) And it is shameful to murder friends and fellow-citizens, but fine to murder one's enemies. And this applies to every case.

(9) However, I shall go on to what cities and nations consider shameful. To Spartans, for example, it is fine that girls exercise naked or walk around bare-armed or without a tunic, but to Ionians it is shameful.

(10) And [in Sparta] it is fine that boys not learn arts and letters, but to Ionians it is shameful not to know all these things.
(11) Among Thessalians it is fine for a man first to select the horses from the herd himself and then train them and the mules, and for a man to select a steer and slaughter, skin, and cut it up himself; but in Sicily it is shameful, and the work of slaves.
(12) To Macedonians it seems fine that girls, before marrying a man, love and have intercourse with a man, but shameful once they are married. To Greeks both are shameful.

(13) For the Thracians it is an adornment that their girls are tattooed, but to others tattoo-marks are a punishment for wrongdoers. And the Scythians think it fine that, whoever kills a man, scalps his head and carries the hair in front of the horse, and gilds and silvers the bone and drinks from it and does libations to the gods; among the Greeks no one would want to enter the same house as someone who had done this.

 
(14) Massagetai cut up their parents and eat them, and it seems to them an especially fine tomb to be entombed inside one's children; if a person did this in Greece he would be driven out of Greece in disgrace and be killed for doing  things that are shameful and terrible.

(15) The Persians think it fine for men, like women, to adorn themselves, and to have intercourse with their daughter, mother, and sister; the Greeks think it shameful and unlawful.

(16) Again, to Lydians it appears fine for girls to be prostituted to earn money, and in that way get married; among the Greeks no one would be willing to marry any such girl.
(17) And Egyptians differ from others in their views on what is fine. For here it appears fine that women should weave and work wool, but there it appears fine that men do such things and that women do what men do here. Kneading clay by hand, or dough with the feet, is fine for them, but for us just the opposite.
(18) I think that if one were to order all humans to bring together into one place all that each considered shameful, and again removed from this collection what each thought fine, nothing would be left, but they would all take away everything. For not everyone thinks the same things.

(19) I shall bring forward as additional evidence some poetry: For if you make this distinction you will see  the other law for mortals: nothing is always fine or shameful, but the kairos makes the same things shameful and then substitues the fine.

(20) To speak generally, all things are fine when done at a kairos, but shameful in the wrong moment. What then have I accomplished? I said I would demonstrate that the same things are shameful and fine, and I demonstrated it in all these things.

(21) It is said also about the shameful and the fine, that each differs from the other. If one were to ask those who say that the same thing is shameful and fine whether any fine thing has ever been done by them, they will agree that it is also shameful, if the shameful and the fine are the same.
(22) And if they know that a particular man is fine, they know that this same man is also shameful; and if white, he is also dark. And if it is fine to treat the gods with respect, it is also shameful to treat the gods with respect, if the same thing is shameful and fine.

(23) And let this be said about everything.  I shall turn to the logos that they say.

(24) If it is fine for a woman to adorn herself, it is also shameful for a woman to adorn herself, if the same thing is shameful and fine. And this applies to other cases:
(25) In Sparta it is fine for girls to exercise naked, in Sparta it is shameful for girls to exercise naked, and similarly in other instances.

(26) They say that if some people were to bring together shameful things from everywhere, and were then to call people together and command them to take what each considered fine, everything would be taken away as fine. I am amazed if shameful things that were collected will be fine, and not the sort of things they were when they came.
(27) Certainly if they led horses or cattle or sheep or people together, they would not have led something else. For they would not even have taken brass away if they had brought gold, nor lead if they had brought silver coin.
(28) Do they really then take away things that are fine in place of the shameful that they brought? Come now, if someone brought along a shameful man, would he have led him away fine instead? They also adduce as witnesses poets, who write their poetry to give pleasure, not to propound truth.

(3) 螤蔚蟻峤� 未喂魏伪委慰蠀 魏伪峤� 峒�未委魏慰蠀   

  (1) 未喂蟽蟽慰峤� 未峤� 位蠈纬慰喂 位苇纬慰谓蟿伪喂 魏伪峤� 蟺蔚蟻峤� 蟿峥� 未喂魏伪委蠅 魏伪峤� 蟿峥� 峒�未委魏蠅. 魏伪峤� 蟿慰峤� 渭峤参� 峒勎晃晃� 峒ξ嘉滴� 蟿峤� 未委魏伪喂慰谓, 峒勎晃晃� 未峤� 蟿峤� 峒勎次刮何课铰� 蟿慰峤� 未峤� 蟿蠅峤愊勧礁 未委魏伪喂慰谓 魏伪峤� 峒勎次刮何课铰� 魏伪峤� 峒愇翅郊 蟿慰蠉蟿蠅喂 蟺蔚喂蟻伪蟽慰峥ξ嘉蔽� 蟿喂渭蠅蟻苇谓.

(2) 魏伪峤� 蟺蟻峥断勎课� 渭峤参� 蠄蔚蠉未蔚蟽胃伪喂 峤∠� 未委魏伪喂蠈谓 峒愊兿勎� 位蔚尉峥� 魏伪峤� 峒愇疚毕�伪蟿峋段�. 蟿峤枷� 渭峤参� 蟺慰位蔚渭委蠅蟼 蟿伪峥ο勎� 蟺慰喂峤参� <魏伪位峤肝� 魏伪峤� 未委魏伪喂慰谓, 蟿峤枷� 未峤� 蠁委位蠅蟼> 伪峒跋兿囅佱礁谓 魏伪峤� 蟺慰谓畏蟻峤肝� 峒偽� 峒愇疚滴�蟺慰喂蔚谓路 <蟺峥断� 未峤� 蟿峤枷� 蟺慰位蔚渭委蠅蟼,> 蟿峤枷� 未峤�  蠁喂位蟿维蟿蠅蟼 慰峤�; 伪峤愊勎�魏伪 蟿峤枷� 纬慰谓苇伪蟼路 伪峒� 纬峤跋� 未苇慰喂 蟿峤肝� 蟺伪蟿苇蟻伪 峒� 蟿峤拔� 渭伪蟿苇蟻伪 蠁维蟻渭伪魏慰谓 蟺喂峤参� 峒� 蠁伪纬苇谓, 魏伪峤� 渭峤� 胃苇位慰喂, 慰峤� 未委魏伪喂蠈谓 峒愊兿勎� 魏伪峤� 峒愇� 蟿峥段� 峥ノ肯單�渭伪蟿喂 魏伪峤� 峒愇� 蟿峥段� 蟺慰蟿峥段� 未蠈渭蔚谓 魏伪峤� 渭峤� 蠁维渭蔚谓 峒愇结繂渭蔚谓;

(3) 慰峤愇横慷谓 <未委魏伪喂慰谓> 峒の次� 蠄蔚蠉未蔚蟽胃伪喂 魏伪峤� 峒愇疚毕�伪蟿峋段� 蟿峤枷� 纬慰谓苇伪蟼. 魏伪峤� 魏位苇蟺蟿蔚谓 渭峤拔� 蟿峤� 蟿峥段� 蠁委位蠅谓 魏伪峤� 尾喂峥喯兾肝蔽� 蟿峤枷� 蠁喂位蟿维蟿蠅蟼 未委魏伪喂慰谓.

(4) 伪峤愊勎�魏伪 伪峒� 蟿喂蟼 位蠀蟺畏胃蔚委蟼 蟿喂 蟿峥段� 慰峒拔何肺愊壩� 魏伪峤� 峒�蠂胃蔚蟽胃蔚峤断� 渭苇位位慰喂 伪峤懴勧礁谓 未喂伪蠁胃蔚委蟻蔚谓 峒� 尉委蠁蔚喂 峒� 蟽蠂慰喂谓委蠅喂 峒� 峒勎晃幌壩� 蟿喂谓委, 未委魏伪喂蠈谓 峒愊兿勎� 蟿伪峥ο勎� 魏位苇蠄伪喂, 伪峒� 未蠉谓伪喂蟿慰,伪峒� 未峤� 峤懴兿勎迪佄�尉伪喂 魏伪峤� 峒斚囄课较勎� 魏伪蟿伪位维尾慰喂, 峒�蠁蔚位苇蟽胃伪喂 尾委伪喂;

(5) 峒�谓未蟻伪蟺慰未委尉伪蟽胃伪喂 未峤� 蟺峥断� 慰峤� 未委魏伪喂慰谓 蟿峤枷� 蟺慰位蔚渭委蠅蟼 <魏伪峤�> 伪峒� 蟿喂蟼 未蠉谓伪喂蟿慰 峒懳会郊谓 蟺蠈位喂谓 峤呂晃蔽� 峒�蟺慰未蠈蟽胃伪喂; 蟿慰喂蠂蠅蟻蠀蠂峤参� 未峤� 蟿峤� 蟿峥段� 蟺慰位喂蟿峥段� 魏慰喂谓峤� 慰峒拔何�渭伪蟿伪 未委魏伪喂慰谓 蠁伪委谓蔚蟿伪喂. 伪峒� 纬峤跋� 峤� 蟺伪蟿峤聪� 峒愊�峤� 胃伪谓维蟿蠅喂, 魏伪蟿蔚蟽蟿伪蟽喂伪蟽渭苇谓慰蟼 峤懴�峤� 蟿峥段� 峒愊囄赶佱慷谓, 未蔚未蔚渭苇谓慰蟼 蔚峒次�, 峒喯佄� 慰峤� 未委魏伪喂慰谓 未喂慰蟻蠉尉伪谓蟿伪 魏位苇蠄伪喂 魏伪峤� 蟽峥断兾蔽� 蟿峤肝� 蟺伪蟿苇蟻伪;

(6) 峒愊�喂慰蟻魏峤参� 未苇路 伪峒� 蟿喂蟼 峤懴�峤� 蟿峥段� 蟺慰位蔚渭委蠅谓 位伪蠁胃蔚峤断� 峤懴�慰未苇尉伪喂蟿慰 峤�渭谓蠉蠅谓 峒� 渭峤拔� 峒�蠁蔚胃蔚峤断� 蟿峤拔� 蟺蠈位喂谓 蟺蟻慰未蠋蟽蔚谓, 峒喯佄� 慰峤椣勎肯� 未委魏伪喂维 <魏伪> 蟺慰喂萎蟽伪喂 蔚峤愇肯佄何�蟽伪蟼;

(7) 峒愇翅郊 渭峤参� 纬峤跋� 慰峤� 未慰魏峥堵� 峒�位位峤� 渭峋段晃晃课� 蟿峤拔� 蟺蠈位喂谓 魏伪峤� 蟿峤枷� 蠁委位蠅蟼 魏伪峤� 蟿峤� 峒蔽迪佱桨 蟽蠋蟽伪喂 <魏伪 蟿峤�> 蟺伪蟿蟻蠋蠆伪 峒愊�喂慰蟻魏萎蟽伪蟼. 峒の次� 峒勏佄� 未委魏伪喂慰谓 魏伪峤� 蟿峤� 峒愊�喂慰蟻魏蔚峥栁�. 魏伪峤� 蟿峤� 峒蔽迪佄肯兿呂晃�谓路

(8) 蟿峤� 渭峤参� 峒次次刮� 蟿峥段� 蟺蠈位蔚蠅谓 峒愥慷路 蟿峤� 未峤� 魏慰喂谓峤� 蟿峋断� 峒櫸晃晃�未慰蟼, 蟿峤� 峒愇� 螖蔚位蠁峥段� 魏伪峤� 蟿峤� 峒愇� 峤埼幌呂枷�委伪蟼, 渭苇位位慰谓蟿慰蟼 蟿峥� 尾伪蟻尾维蟻蠅 蟿峤拔� 峒櫸晃晃�未伪 位伪尾蔚峥栁� 魏伪峤� 蟿峋断� 蟽蠅蟿畏蟻委伪蟼 峒愇� 蠂蟻萎渭伪蟽喂谓 峒愇肯嵪兾毕�, 慰峤� 未委魏伪喂慰谓 位伪尾峤参� 魏伪峤� 蠂蟻峥喯兾肝蔽� 峒愊� 蟿峤肝� 蟺蠈位蔚渭慰谓;

(9) 蠁慰谓蔚蠉蔚谓 未峤� 蟿峤枷� 蠁喂位蟿维蟿蠅蟼 未委魏伪喂慰谓路 峒愊�蔚峤� 魏伪峤� 峤埾佄�蟽蟿伪蟼 魏伪峤� 峒埼晃何嘉蔽�蠅谓路 魏伪峤� 峤� 胃蔚峤赶� 峒斚囅佄废兾� 未委魏伪喂伪 伪峤愊勧郊蟼 蟺慰喂峥喯兾蔽�.

(10) 峒愊�峤� 未峤� 蟿峤跋� 蟿苇蠂谓伪蟼 蟿蟻苇蠄慰渭伪喂 魏伪峤� 蟿峤� 蟿峥段� 蟺慰喂畏蟿峥段�. 峒愇� 纬峤跋� 蟿蟻伪纬蠅喂未慰蟺慰喂委伪喂 魏伪峤� 味蠅纬蟻伪蠁委伪喂 峤呄兿勎瓜� <魏伪> 蟺位蔚峥栂兿勎� 峒愇疚毕�伪蟿峥單� 峤呂嘉课刮� 蟿慰峥栂� 峒�位畏胃喂谓慰峥栂� 蟺慰喂苇蠅谓, 慰峤椣勎肯� 峒勏佄瓜兿勎肯�.

(11) 胃苇位蠅 未峤� 魏伪峤� 蟺慰喂畏渭维蟿蠅谓 蟺伪位伪喂慰蟿苇蟻蠅谓 渭伪蟻蟿蠉蟻喂慰谓 峒愊�伪纬伪纬苇蟽胃伪喂. 螝位蔚慰尾慰蠀位委谓畏蟼路 峒勎轿聪佲�� 蔚峒段次课� 魏位苇蟺蟿慰谓蟿伪 魏伪峤� 峒愇疚毕�伪蟿峥段较勎� 尾喂伪委蠅蟼, 魏伪峤� 蟿峤� 尾委伪喂 峥ノ�尉伪喂 蟿慰峥ο勎� 未喂魏伪喂蠈蟿伪蟿慰谓.

(12) 峒ξ� 蟺维位伪喂 蟿伪峥ο勎甭� 螒峒跋兿囅嵨晃肯� 未峤� 蟿伪峥ο勎� [fr. 301. 302]路 峒�蟺维蟿畏蟼 未喂魏伪委伪蟼 慰峤愇� 峒�蟺慰蟽蟿伪蟿蔚峥� 胃蔚蠈蟼,

&濒迟;魏伪委路&驳迟;

  蠄蔚蠀未峥段� 未峤� 魏伪喂蟻峤肝� 峒斚兾糕�� 峤呄�慰蠀 蟿喂渭峋段� 胃蔚蠈蟼.

(13) 位苇纬蔚蟿伪喂 未峤� 魏伪峤� 蟿峥段刮次� 峒�谓蟿委慰蟼 位蠈纬慰蟼, 峤∠� 峒勎晃晃� 蟿峤� 未委魏伪喂慰谓 魏伪峤� 蟿峤� 峒勎次刮合屛� 峒愊兿勎刮�, 未喂伪蠁苇蟻慰谓 峤ハ兿�蔚蟻 魏伪峤� 蟿峤の较呂嘉�, 慰峤曄勏� 魏伪峤� 蟿峤� 蟺蟻峋段澄嘉�. 峒愊�蔚峤� 伪峒� 蟿喂蟼 峒愊佅壪勎�蟽伪喂 蟿峤枷� 位苇纬慰谓蟿伪蟼, 峤∠� 蟿峤� 伪峤愊勏� 峒愊兿勎刮� 峒勎次刮何课� 魏伪峤� 未委魏伪喂慰谓, 伪峒� 峒の次� 蟿喂 未委魏伪喂慰谓 蟺蔚蟻峤� 蟿峤枷� 纬慰谓苇伪蟼 峒斚�蟻伪尉伪谓, 峤佄嘉课晃课澄废兾酷喀谓蟿喂. 魏伪峤� 峒勎次刮何课� 峒勏佄�. 蟿峤� 纬峤跋� 伪峤愊勧礁 峒勎次刮何课� 魏伪峤� 未委魏伪喂慰谓 峤佄嘉课晃课澄�慰谓蟿喂 峒ξ嘉滴�.

(14) 蠁苇蟻蔚 峒勎晃晃� 未萎路 伪峒� 蟿喂谓伪 纬喂谓蠋蟽魏蔚喂蟼 未委魏伪喂慰谓 峒勎轿聪佄�, 魏伪峤� 峒勎次刮何课� 峒勏佄� 蟿峤肝� 伪峤愊勏屛�, 魏伪峤� 渭苇纬伪谓 蟿慰委谓蠀谓 魏伪峤� 渭喂魏蟻峤肝� 魏伪蟿峤� 蟿蠅峤愊勏屛�. 魏伪峤� <伪峒�> 位苇纬慰喂蟿慰 鈥樝�慰位位峤� 峒�未喂魏萎蟽伪蟼 峒�蟺慰胃伪谓苇蟿蠅鈥�, 峒�蟺慰胃伪谓苇蟿蠅 <魏伪峤� 蟺慰位位峤� 魏伪峤� 未委魏伪喂伪 未喂伪>蟺蟻伪尉维渭蔚谓慰蟼.

(15) 魏伪峤� 蟺蔚蟻峤� 渭峤参� 蟿慰蠉蟿蠅谓 峒呂晃瓜�. 蔚峒段嘉� 未峤� 峒愊嗏�� 峒� 位苇纬慰谓蟿蔚蟼 峒�尉喂蠈慰谓蟿喂 蟿峤� 伪峤愊勧礁 魏伪峤� 未委魏伪喂慰谓 魏伪峤� 峒勎次刮何课� 峒�蟺慰未蔚喂魏谓蠉蔚谓.

(16) 蟿峤� 纬峤跋� 魏位苇蟺蟿蔚谓 蟿峤� 蟿峥段� 蟺慰位蔚渭委蠅谓 未委魏伪喂慰谓, 魏伪峤� 峒勎次刮何课� 峒�蟺慰未蔚喂魏谓蠉蔚谓 蟿慰峥ο勎� 伪峤愊勏�, 伪峒� 魏鈥� 峒�位畏胃峤聪� 峤� 蟿萎谓蠅谓 位蠈纬慰蟼, 魏伪峤� 蟿峒單晃晃� 魏伪蟿蟿蠅峤愊勏�.

(17) 蟿苇蠂谓伪蟼 未峤� 峒愊�维纬慰谓蟿伪喂, 峒愇� 伪峒废� 慰峤愇� 峒斚兿勎� 蟿峤� 未委魏伪喂慰谓 魏伪峤� 蟿峤� 峒勎次刮何课�. 魏伪峤� 蟿慰峤� 蟺慰喂畏蟿伪峤� 慰峤� [蟿慰] 蟺慰蟿峤� 峒�位维胃蔚喂伪谓, 峒�位位峤� 蟺慰蟿峤� 蟿峤跋� 峒佄次课结桨蟼 蟿峥段� 峒�谓胃蟻蠋蟺蠅谓 蟿峤� 蟺慰喂萎渭伪蟿伪 蟺慰喂苇慰谓蟿喂.

3. On just and unjust
(1) Dissoi logoi are also spoken on the just and unjust. Some say that what is just and what is unjust are different things, others that the same thing is just and unjust. And I shall attempt to support this view.

(2) And I shall say first of all that it is just to lie and deceive. They might declare that that doing these things to one's enemies is fine and just; but to one鈥檚 friends would be shameful and base.  How about the enemies, and those who are not the closest friends?  Parents, for example. For if one's father or mother has to drink or eat medicine, but is unwilling, is it not just to give it in their stew and in their drink and not say that it is in it?

(3) So it is just now to lie and deceive one's parents. Is it also just to steal what belongs to one's friends and use violence on one鈥檚 dearest.

 (4) For example, if some member of one's household, in pain and aggrieved, is going to do away with himself with a sword or rope or something else, it is just to steal them, if one can, or, if one comes too late and comes upon him holding it, (is it just) to take it away by force?
(5) And how is it not just to enslave the enemy, if one can capture a city and sell it? And to break and enter the public buildings of fellow-citizens appears just. For if one's father, at pain of death, has been overpowered by enemies and jailed, is it not just to break in, steal away, and save one's father?

(6) And perjury. If someone is captured by the enemy and submits to an oath to betray his city if set free, would this man be acting justly if he honoured his oath?
(7) I do not think so, but rather he would save his city, his friends, and the ancestral temples by committing perjury. So it is now clear that perjury isalso just. And temple-robbery as well.
(8) Leave aside the temples of individual cities; is it not just to take and use for war those that are the shared temples of Greece鈥搕hose of Delphi and Olympia鈥搃f the foreign invader is about to capture Greece, and safety depends on money?

(9) And it is just to slaughter those who are dearest, since both Orestes and Alcmaeon did 鈥� and the god revealed that they had acted justly.
(10) I shall turn to the technai and the work of poets. For in writing tragedies and in painting whoever deceives most is makes things like the real is best.

(11) And I want to adduce testimony from older poetry, like that of Cleobuline:

I saw a man stealing and deceiving by force, And accomplishing this by force was very just.

(12) These lines were very old. These are from Aeschylus:
     God does not desert just deception.

And

God honours when there is a kairos for lies.

(13) There is an opposing logos to this also, that what is just and what is unjust are different; as the name differs, so likewise does the reality. For if one were to ask those who say that the same thing is just and unjust whether they had ever up to then performed any just action towards their parents, they will say Yes. But in that case it was also an unjust action; for they concede that the same thing is just and unjust.

(14) Or take another point. If somebody knows that some man is just, he in that case knows that the same man is unjust and by the same token big and small. But if a man has been very unjust in his actions he ought to be executed! 鈥� For he has brought about [a situation that warrants death?].
(15) Let that suffice for these points. I shall turn to they say when they claim to demonstrate that the same thing is both just and unjust.
(16) For, if what they say is true, [the fact? to demonstrate?] that stealing the enemy's possessions is just is to demonstrate that this very action is unjust; and likewise for the other cases.
(17) They adduce as evidence arts in which what is just and what is unjust have no place. And poets never write their poems to propound truth but to give pleasure.

 (4) 螤蔚蟻峤� 峒�位伪胃苇慰蟼 魏伪峤� 蠄蔚蠉未蔚慰蟼  

  (1) 位苇纬慰谓蟿伪喂 未峤� 魏伪峤� 蟺蔚蟻峤� 蟿峥� 蠄蔚蠉未蔚慰蟼 魏伪峤� 蟿峥� 峒�位伪胃苇慰蟼 未喂蟽蟽慰峤� 位蠈纬慰喂, 峤�谓 峤� 渭苇谓 蠁伪蟿喂, 峒勎晃晃课� 渭峤参� 蟿峤肝� 蠄蔚蠉蟽蟿伪谓 峒ξ嘉滴� 位蠈纬慰谓, 峒勎晃晃课� 未峤� 蟿峤肝� 峒�位伪胃峥喡� 蟿慰峤� 未峤� 蟿峤肝� 伪峤愊勧礁谓 伪峤�.

(2) 魏峒�纬峤� 蟿蠈谓未蔚 位苇纬蠅路 蟺蟻峥断勎课� 渭苇谓, 峤呄勎� 蟿慰峥栂� 伪峤愊勎酷繓蟼 峤�谓蠈渭伪蟽喂 位苇纬慰谓蟿伪喂路 峒斚�蔚喂蟿伪 未苇, 峤呄勎蔽� 位蠈纬慰蟼 峥ノ肺羔繂喂, 伪峒� 渭峤参� 峤ハ� <魏伪> 位苇纬畏蟿伪喂 峤� 位蠈纬慰蟼, 慰峤曄勏� 纬蔚纬苇谓畏蟿伪喂, 峒�位伪胃峤聪� 峤� 位蠈纬慰蟼, 伪峒� 未峤� 渭峤� 纬蔚纬苇谓畏蟿伪喂, 蠄蔚蠀未峤聪� 峤� 伪峤愊勧礁蟼 位蠈纬慰蟼.

(3) 伪峤愊勎�魏伪 魏伪蟿畏纬慰蟻蔚峥� 峒蔽迪佄肯兿呂晃�伪谓 蟿蠅路 伪峒� 纬鈥� 峒愇澄�谓蔚蟿慰 蟿峤ο佄澄课�, 峒�位伪胃峤聪� 峤� 位蠈纬慰蟼路 伪峒� 未峤� 渭峤� 峒愇澄�谓蔚蟿慰, 蠄蔚蠉蟽蟿伪蟼. 魏伪峤� 蟿峥� 峒�蟺慰位慰纬慰蠀渭苇谓蠅 峤∠呄勧礁蟼 位蠈纬慰蟼. 魏伪峤� 蟿维 纬蔚 未喂魏伪蟽蟿萎蟻喂伪 蟿峤肝� 伪峤愊勧礁谓 位蠈纬慰谓 魏伪峤� 蠄蔚蠉蟽蟿伪谓 魏伪峤� 峒�位伪胃峥� 魏蟻委谓慰谓蟿喂.

(4) 峒斚�蔚喂蟿伪 蟿慰峤� 峒懳踞繂蟼 魏伪胃萎渭蔚谓慰喂 伪峒� 位苇纬慰喂渭蔚谓 鈥樜枷嵪兿勎毕� 蔚峒拔嘉�鈥�, 蟿峤� 伪峤愊勧礁 渭峤参� 蟺维谓蟿蔚蟼 峒愊佄酷喀渭蔚谓, 峒�位伪胃峤聪� 未峤� 渭蠈谓慰蟼 峒愇诚�, 峒愊�蔚峤� 魏伪峤� 蔚峒拔嘉�.

(5) 未峋段晃课� 峤ξ�, 峤呄勎� 峤� 伪峤愊勧礁蟼 位蠈纬慰蟼, 峤呄勎蔽� 渭峤参� 伪峤愊勧慷喂 蟺伪蟻峥單� 蟿峤� 蠄蔚峥ξ次肯�, 蠄蔚蠉蟽蟿伪蟼 (10)

峒愊兿勎�谓, 峤呄勎蔽� 未峤� 蟿峤� 峒�位伪胃苇蟼, 峒�位伪胃萎蟼 (峤ハ兿�蔚蟻 魏伪峤� 峒勎轿赶佅壪�慰蟼 蟿峤� 伪峤愊勏�, 魏伪峤� 蟺伪峥栂� 魏伪峤� 谓蔚伪谓委蟽魏慰蟼 魏伪峤� 峒�谓峤聪� 魏伪峤� 纬苇蟻蠅谓, 峒愊兿勎�谓).

(6) 位苇纬蔚蟿伪喂 未峤� 魏伪峤� 峤∠� 峒勎晃晃肯� 蔚峒次� 峤� 蠄蔚蠉蟽蟿伪蟼 位蠈纬慰蟼, 峒勎晃晃肯� 未峤� 峤� 峒�位伪胃萎蟼, 未喂伪蠁苇蟻蠅谓 蟿峤の较呂嘉� <峤ハ兿�蔚蟻 魏伪峤� 蟿峤� 蟺蟻峋段澄嘉�>路 伪峒� 纬维蟻 蟿喂蟼 峒愊佅壪勎�蟽伪喂 蟿峤枷� 位苇纬慰谓蟿伪蟼, 峤∠� 峤� 伪峤愊勧礁蟼 位蠈纬慰蟼 蔚峒次� 蠄蔚蠉蟽蟿伪蟼 魏伪峤� 峒�位伪胃萎蟼, 峤兾� 伪峤愊勎酷蕉 位苇纬慰谓蟿喂, 蟺蠈蟿蔚蟻蠈蟼 峒愊兿勎刮铰� 伪峒� 渭峤参� 蠄蔚蠉蟽蟿伪蟼, 未峋段晃课� 峤呄勎� 未蠉慰 蔚峒次仿� 伪峒� 未鈥� 峒�位伪胃萎蟼 [峒�蟺慰魏蟻委谓伪喂蟿慰], 魏伪峤� 蠄蔚蠉蟽蟿伪蟼 峤� 伪峤愊勧礁蟼 慰峤椣勎肯�. 魏伪峤� 峒�位伪胃峥� 蟿委蟼 蟺慰魏伪 蔚峒断�蔚谓 峒� 峒愇疚滴嘉毕佅勏嵪佄废兾�, 魏伪峤� 蠄蔚蠀未峥� 峒勏佄� 蟿峤� 伪峤愊勧桨 蟿伪峥ο勎�. 魏伪峤� 伪峒� 蟿喂谓伪 峒勎轿聪佄� 峒�位伪胃峥� 慰峒段次�, 魏伪峤� 蠄蔚蠉蟽蟿伪谓 蟿峤肝� 伪峤愊勏屛�.

(7) 峒愇� 未峤� 蟿峥� 位蠈纬蠅 位苇纬慰谓蟿喂 蟿伪峥ο勎�, 峤呄勎� 纬蔚谓慰渭苇谓蠅 渭峤参� 蟿峥� 蟺蟻维纬渭伪蟿慰蟼 峒�位伪胃峥� 蟿峤肝� 位蠈纬慰谓 <位苇纬慰谓蟿喂>, 峒�纬蔚谓萎蟿蠅 未峤� 蠄蔚蠉蟽蟿伪谓. 慰峤斘合壩� 未喂伪蠁苇蟻蔚喂 <伪峤愊勧慷谓 蟿峤の较呂嘉�, 峒�位位峤� 蟿峤� 蟺蟻峋段澄嘉�.

(8) 峒愊佅壪勎�蟽伪喂 未峤� 魏维 蟿喂蟼> 伪峤栁肝瓜� 蟿峤枷� 未喂魏伪蟽蟿维蟼, 峤� 蟿喂 魏蟻委谓慰谓蟿喂 (慰峤� 纬峤跋� 蟺维蟻蔚谓蟿喂 蟿慰峥栂� 蟺蟻维纬渭伪蟽喂谓)路

(9) 峤佄嘉课晃课澄�慰谓蟿喂 未峤� 魏伪峤� 伪峤愊勎课�, 峤�喂 渭峤参� 蟿峤� 蠄蔚峥ξ次肯� 峒�谓伪渭苇渭蔚喂魏蟿伪喂, 蠄蔚蠉蟽蟿伪谓 峒ξ嘉滴�, 峤�喂 未峤� 蟿峤� 峒�位伪胃苇蟼, 峒�位伪胃峥�. 蟿慰峥ο勎� 未峤� 峤呂晃课� 未喂伪蠁苇蟻蔚喂 ...

5. (1) 鈥樝勎贬綈蟿峤� 蟿慰峤� 渭伪喂谓蠈渭蔚谓慰喂 魏伪峤� 蟿慰峤� 蟽蠅蠁蟻慰谓慰峥ξ较勎迪� 魏伪峤� 蟿慰峤� 蟽慰蠁慰峤� 魏伪峤� 蟿慰峤� 峒�渭伪胃蔚峥栂� 魏伪峤� 位苇纬慰谓蟿喂 魏伪峤� 蟺蟻维蟽蟽慰谓蟿喂.

(2) 魏伪峤� 蟺蟻峋断勎课� 渭峤参� 峤�谓慰渭维味慰谓蟿喂 蟿伪峤愊勎�, 纬峋段� 魏伪峤� 峒勎轿赶佅壪�慰谓 魏伪峤� 峒迪�蟺慰谓 魏伪峤� 蟺峥ο� 魏伪峤� 蟿峒單晃晃� 蟺维谓蟿伪. 魏伪峤� 蟺慰喂苇慰谓蟿喂 蟿伪峤愊勎�, 魏维胃畏谓蟿伪喂 魏伪峤� 峒斚兾肝课较勎� 魏伪峤� 蟺委谓慰谓蟿喂 魏伪峤� 魏伪蟿维魏蔚喂谓蟿伪喂, 魏伪峤� 蟿峒單晃晃� 魏伪蟿蟿蠅峤愊勏�.

(3) 魏伪峤� 渭峤拔� 魏伪峤� 蟿峤� 伪峤愊勧礁 蟺蟻峋段澄嘉� 魏伪峤� 渭苇味慰谓 魏伪峤� 渭峥單瓜屛� 峒愊兿勎� 魏伪峤� 蟺位苇慰谓 魏伪峤� 峒斘晃毕兿兾课� 魏伪峤� 尾伪蟻蠉蟿蔚蟻慰谓 魏伪峤� 魏慰蠀蠁蠈蟿蔚蟻慰谓. 慰峤曄勏� 纬维蟻 峒愇较勎� 蟿伪峤愊勧桨 蟺维谓蟿伪路

(4) 蟿峤� 蟿维位伪谓蟿蠈谓 峒愊兿勎� 尾伪蟻蠉蟿蔚蟻慰谓蟿峥喯� 渭谓峋断�, 魏伪峤� 魏慰蠀蠁蠈蟿蔚蟻慰谓 蟿峥段� 未蠉慰 蟿伪位维谓蟿蠅谓路 蟿蠅峤愊勧礁谓 峒勏佄� 魏伪峤� 魏慰蠀蠁蠈蟿蔚蟻慰谓 魏伪峤� 尾伪蟻蠉蟿蔚蟻慰谓.

(5) 魏伪峤� 味蠋蔚喂 峤� 伪峤愊勧礁蟼 峒勎轿赶佅壪�慰蟼 魏伪峤� 慰峤� 味蠋蔚喂, 魏伪峤� 蟿伪峤愊勧桨 峒斚兿勎� 魏伪峤� 慰峤愇� 峒斚兿勎孤� 蟿峤� 纬峤跋� 蟿峥單刮粹�� 峒愊屛较勎� 峒愇� 蟿峋段� 螞喂尾蠉伪喂 慰峤愇� 峒斚兿勎刮�, 慰峤愇次� 魏伪峤� 蟿伪峤愊勧桨 峒斚兿勎� 魏伪峤� 慰峤愇� 峒斚兿勎孤� 蟿峤� 纬峤跋� 蟿峥單刮粹�� 峒愊屛较勎� 峒愇� 蟿峋段� 螞喂尾蠉伪喂 慰峤愇� 峒斚兿勎刮�, 慰峤愇次� 纬蔚 蟿峤� 峒愇� 螞喂尾蠉伪喂 峒愇� 螝蠉蟺蟻蠅喂. 魏伪峤� 蟿峒單晃晃� 魏伪蟿峤� 蟿峤肝� 伪峤愊勧礁谓 位蠈纬慰谓. 慰峤愇横慷谓 魏伪峤� 峒愇较勧蕉  蟿峤� 蟺蟻维纬渭伪蟿伪 魏伪峤� 慰峤愇� 峒愇较勎�.鈥�

(6) 蟿慰峤� 蟿峥單轿� 位苇纬慰谓蟿蔚蟼, 蟿峤枷� 渭伪喂谓慰渭苇谓蠅蟼 魏伪峤� <蟿峤枷傁兿壪喯佄课轿酷喀谓蟿伪蟼 魏伪峤�> 蟿峤枷� 蟽慰蠁峤枷� 魏伪峤� 蟿峤枷� 峒�渭伪胃蔚峥栂� 蟿蠅峤愊勧桨 未喂伪蟺蟻维蟽蟽蔚蟽胃伪喂 魏伪峤� 位苇纬蔚谓, 魏伪峤� 蟿峒單晃晃� <蟿峤�> 峒懴�蠈渭蔚谓伪 蟿峥段� 位蠈纬蠅喂, 慰峤愇� 峤�蟻胃峥断� 位苇纬慰谓蟿喂.

(7) 伪峒� 纬维蟻 蟿喂蟼 伪峤愊勧郊蟼 峒愊佅壪勎�蟽伪喂, 伪峒� 未喂伪蠁苇蟻蔚喂 渭伪谓委伪 蟽蠅蠁蟻慰蟽蠉谓畏蟼 魏伪峤� 蟽慰蠁委伪 峒�渭伪胃委畏蟼, 蠁伪谓蟿委路 鈥樜轿蔽�鈥�.

(8) 蔚峤� 纬峤跋� 魏伪峤� 峒愇� 峤�谓 蟺蟻维蟽蟽慰谓蟿喂 峒懳何�蟿蔚蟻慰喂 未峋段晃课� 峒愇较勎�, 峤∠� 峤佄嘉课晃课澄废兾酷喀谓蟿喂. 慰峤愇横慷谓 伪峒� 蟿伪峤愊勧桨   蟺蟻维蟽蟽慰谓蟿喂, 魏伪峤� 蟿慰峤� 蟽慰蠁慰峤� 渭伪委谓慰谓蟿伪喂, 魏伪峤� 蟿慰峤� 渭伪喂谓蠈渭蔚谓慰喂 蟽慰蠁慰委, 魏伪峤� 蟺维谓蟿伪 蟽蠀谓蟿伪蟻维蟽蟽慰谓蟿伪喂.

(9) 魏伪峤� 峒愊�伪魏蟿苇慰蟼 峤� 位蠈纬慰蟼, 蟺蠈蟿蔚蟻慰谓 峤ξ� 峒愇� 未苇慰谓蟿喂 蟿慰峤� 蟽蠅蠁蟻慰谓慰峥ξ较勎迪� 位苇纬慰谓蟿喂 峒� 蟿慰峤� 渭伪喂谓蠈渭蔚谓慰喂. 峒�位位峤� 纬维蟻 蠁伪谓蟿喂, 峤∠� 蟿伪峤愊勧桨 渭峤参� 位苇纬慰谓蟿喂, 峤呄勎蔽� 蟿喂蟼 伪峤愊勧郊蟼 峒愊佅壪勧繂喂路 峒�位位峤� 蟿慰峤� 渭峤参� 蟽慰蠁慰峤� 峒愇� 蟿峥段� 未苇慰谓蟿喂, 蟿慰峤� 未峤� 渭伪喂谓蠈渭蔚谓慰喂 峒囄� 慰峤� 未蔚峥�.

(10) 魏伪峤� 蟿慰峥ο勎� 位苇纬慰谓蟿蔚蟼 未慰魏慰峥ξ较勎� 渭喂魏蟻峤肝� 蟺慰蟿喂胃峥單轿蔽� <蟿峤�> 峒囄� 未蔚峥� 魏伪峤� 渭峤� 未蔚峥�, 峤ハ兿勎�   渭畏魏苇蟿喂 蟿峤� 伪峤愊勧礁 峒ξ嘉滴�.

(11) 峒愇翅郊 未峤� 慰峤� 蟺蟻维纬渭伪蟿慰蟼 蟿慰蟽慰峥ο勎课� 蟺慰蟿喂蟿蔚胃苇谓蟿慰蟼 峒�位位慰喂慰峥ο兾肝蔽� 未慰魏峥� 蟿峤� 蟺蟻维纬渭伪蟿伪, 峒�位位鈥� 峒佅佄嘉课轿�伪蟼 未喂伪位位伪纬蔚委蟽伪蟼路 峤ハ兿�蔚蟻 鈥樜撐晃贬喀魏慰蟼鈥� 魏伪峤� 鈥樜澄晃毕呂合屜傗�� 魏伪峤� 鈥樜炍�谓胃慰蟼鈥� 魏伪峤� 鈥樜疚蔽轿赶屜傗�� 魏伪峤� 鈥樜炍酷喀胃慰蟼鈥� 魏伪峤� 鈥樜疚肯呂赶屜傗��.

(12) 蟿伪峥ο勎� 渭峤参� 蟿峤次� 峒佅佄嘉课轿�伪谓 峒�位位维尉伪谓蟿伪 未喂萎谓蔚喂魏伪谓, 蟿峤� 未峤� 渭伪魏蟻峥断� 魏伪峤� 尾蟻伪蠂蠀蟿苇蟻蠅蟼 峥ノ肺肝�谓蟿伪. 鈥樜は嵪佄肯傗�� 魏伪峤� 鈥樝勏呄佅屜傗�� 鈥樝兾�魏慰蟼鈥� 魏伪峤� 鈥樝兾蔽合屜傗��, 峒呄勎迪佄� 未峤� 纬蟻维渭渭伪蟿伪 未喂伪位位维尉伪谓蟿伪路 鈥樜何�蟻蟿慰蟼鈥� 魏伪峤� 鈥樜合佄毕勏屜傗��, 鈥樶絼谓慰蟼鈥� 魏伪峤� 鈥樜较屛肯傗��.

(13) 峒愊�蔚峤� 峤ξ� 慰峤愇� 峒�蠁伪喂蟻蔚胃苇谓蟿慰蟼 慰峤愇次滴结礁蟼 蟿慰蟽慰峥ο勎课� 未喂伪蠁苇蟻蔚喂, 蟿委 未萎, 伪峒� 蟿委蟼 蟿喂 蟺慰蟿喂蟿委胃畏蟿喂 峒� 峒�蠁伪喂蟻蔚峥�; 魏伪峤� 蟿慰峥ο勎� 未蔚委尉蠅 慰峒废屛� 峒愊兿勎刮�.

(14) 伪峒� 蟿喂蟼 峒�蟺峤� 蟿峥段� 未苇魏伪 峒撐� 峒�蠁苇位慰喂 <峒� 蟿慰峥栂� 未苇魏伪 峒撐� 蟺慰蟿胃蔚委畏>, 慰峤� 魏鈥� 峒斚勎� 未苇魏伪 慰峤愇瘁讲 峒撐� 蔚峒次�, 魏伪峤� 蟿峒單晃晃� 魏伪蟿蟿蠅峤愊勏�.

(15) 蟿峤� 未峤� 蟿峤肝� 伪峤愊勧礁谓 峒勎轿赶佅壪�慰谓 魏伪峤� 峒ξ嘉滴� 魏伪峤� 渭峤� 峒ξ嘉滴�, 峒愊佅壪勧慷路 鈥樝勧蕉 峒� 蟿峤� 蟺维谓蟿伪 峒斚兿勎刮�;鈥� 慰峤愇横慷谓 伪峒� 蟿喂蟼 渭峤� 蠁伪委畏 峒ξ嘉滴�, 蠄蔚蠉未蔚蟿伪喂, <蟿峤� 蟿峤� 魏伪峤�> 蟿峤� 蟺维谓蟿伪 蔚峒跋�峤嘉� 蟿伪峤愊勎�. 蟺维谓蟿伪 峤ξ� 蟺萎喂 峒愊兿勎�.

4. On truth and falsehood
(1) Dissoi logoi are also put forward on what is true and what is false. The one view affirms that the true logosand the false logosare different things; the other group affirms that the two statements are on the contrary the same.

(2) I for my part also hold the latter view: first, because the two statements are expressed in the same words; and next, because whenever a logosis made, if the event has taken place in the way indicated by the statement, the logosis true; but if the event has not taken place in the way indicated, the same logosis false.
(3) For example, suppose a logosconsists of an accusation against somebody of temple-robbery. If the act took place, the logos is true; if not, it is false. And likewise with the logos of the man defending himself against the charge. And lawcourts in fact judge the same logosto be both true and false.
(4) For the fact is, even if, sitting next to one another in a row, we were [as a group] to say, "I am an initiate", we shall all say the same thing, but only I shall be telling the truth, since only I am an initiate.
(5) It is clear, then, that the same logosis false when the false is present to it, and true when the true is present to it (just as a person is the same person, though at one time a child, at another a youth, at another an adult, and at another an old man).
(6) It is also said that the false logos is different from the true logos; as the name differs, so likewise does the reality. For if anyone were to ask those who say that the same logos is false and true which of the two their own logos is, if the reply were "false", it is clear that a true logos and a false logos are two different things, but if he were to reply "true" then this same logos is also false. And if at any time he said something true or testified that something was true, then he also testified that the same things were false. And if he knows that a certain man is an honest man, he knows the same man is a liar.

(7) And in accord with their thesis they say that a logosis true if the event to which it refers took place, but false if it did not. It is therefore important to ask jurymen in their turn what their judgment is (jurymen, of course, not being personally present at the events).
(8) Even they themselves agree that that with which the false is intermingled is false, and that that with which the true is intermingled is true. But this view is totally different [from their original thesis].

5. "(1) The demented, the sane, the wise and the ignorant both say and do the same things.
(2) First of all they call things by the same name: 'earth', 'man', 'horse', 'fire', and everything else. And they do the same things: they sit, eat, drink, lie down, and so on, in the same way.

(3) What is more, the same thing is also both bigger and smaller, and more and less, and heavier and lighter. For in those respects all objects are the same.

(4) The talent is heavier than the mina and lighter than two talents; the same thing then is both lighter and heavier.

(5) And the same man is alive and is not alive; and the same things exist (are the case) and do not exist (are not the case). For what exists (is the case) here does not exist (is not the case) in Libya; nor does what exists (is what is the case) in Libya exist (turn out to be the case) in Cyprus. And so on in all other instances, using the same logos. Consequently, things both exist (are the case) and do not exist (are not the case)".
(6) Those who say this 鈥� that the demented and the wise and the ignorant do and say the same things, and all the other things that follow from the logos 鈥� are in error.
(7) For if one were to ask them if dementedness differs from sanity or wisdom from ignorance, they say "Yes".
(8) For it is quite obvious, even from the actions of each group, that they will grant this point. So even if they do the same things (as the demented do) the wise are not demented, nor the demented wise, nor is everything turned into confusion.
(9) And one ought to bring up the question whether it is those who are sane or those who are demented who speak at the right moment. For whenever one asks them they say that the two groups say the same things, only the wise say them at the right moment and the demented at moments when it is not proper.
(10) And in saying this they seem to me to have added the small phrases "when it is proper" and "when it is not proper", with the result that it is no longer the same thing.
(11) I do not think that things are altered by adding of such a thing, but when an accent is changed. For example: "螕位伪蠉魏慰蟼" (Glaucus) and "纬位伪蠀魏蠈蟼 " (green), or "螢维谓胃慰蟼" (Xanthus) and "尉维谓胃慰蟼" (blonde), or "螢慰蠉胃慰蟼" (Xuthus) and "尉慰蠀胃慰蟼" (nimble).
(12) These differed by a difference by changing the pitch: the following by being spoken with longer or shorter vowels: "韦蠉蟻慰蟼" (Tyre) and "蟿蠀蟻蠈蟼" (cheese), "蟽维魏慰蟼" (shield) and "蟽伪魏蠈蟼" (enclosure), and yet others by changing the ordering of their letters: "魏维蟻蟿慰蟼" (strength) and "魏蟻伪蟿慰蟼" (of a head), "蠈谓慰蟼" (ass) and "谓蠈慰蟼" (mind).
(13) Since, then, there is such a difference when nothing is taken away, what if in that case somebody does either add something or take something away? I shall show the sort of thing I mean.
(14) If a man were to take away one from ten, there would no longer be ten or even one, and so on in the same way in all other instances.
(15) As for the affirmation that the same man exists and does not exist I ask, "Does he exist in some particular respect or in every respect?"Thus, if anyone denies that the man in question exists, he is making the mistake of asserting "in every respect". The conclusion is that all these things exist in some way.

(6) 螤蔚蟻峤� 蟿峋断� 蟽慰蠁委伪蟼 魏伪峤� 蟿峋断� 峒�蟻蔚蟿峋断�, 伪峒� 未喂未伪魏蟿蠈谓   

(1) 位苇纬蔚蟿伪喂 未苇 蟿喂蟼 位蠈纬慰蟼 慰峤斚勨�� 峒�位伪胃峤聪� 慰峤斚勎� 魏伪喂谓蠈蟼路 峤呄勎� 峒勏佄� 蟽慰蠁委伪 魏伪峤� 峒�蟻蔚蟿峤� 慰峤斚勎� 未喂未伪魏蟿峤肝� 蔚峒次� 慰峤斚勎� 渭伪胃畏蟿蠈谓. 蟿慰峤� 未峤� 蟿伪峥ο勎� 位苇纬慰谓蟿蔚蟼 蟿伪峥栂兾次� 峒�蟺慰未蔚委尉蔚蟽喂 蠂蟻峥段较勎蔽孤�

(2) 峤∠� 慰峤愊� 慰峒废屛� 蟿蔚 蔚峒次�, 伪峒� 蟿喂 峒勎晃幌壩� 蟺伪蟻伪未慰委畏蟼, 蟿慰峥ο勎� 伪峤愊勧礁谓 峒斚勎� 峒斚囄滴刮�. 渭委伪 渭峤参� 未峤� 伪峤曄勎�.

(3) 峒勎晃晃� 未苇, 峤∠�, 伪峒� 未喂未伪魏蟿峤肝� 峒ξ�, 未喂未维蟽魏伪位慰委 魏伪 峒�蟺慰未蔚未蔚纬渭苇谓慰喂 峒ξ�, 峤∠� 蟿峋断� 渭蠅蟽喂魏峋断�.

(4) 蟿蟻委蟿伪 未苇, 峤∠� 蟿慰峤� 峒愇� 蟿峋段� 峒櫸晃晃�未喂 纬蔚谓蠈渭蔚谓慰喂 蟽慰蠁慰峤� 峒勎轿聪佄迪� 蟿峤拔� 伪峤愊勧慷谓 蟿苇蠂谓伪谓 峒愇次�未伪尉维谓 魏伪 蟿峤枷� 蠁委位蠅蟼.

(5) 蟿蔚蟿维蟻蟿伪 未苇, 峤呄勎� 峒の次� 蟿喂谓峤蚕� 蟺伪蟻峤� 蟽慰蠁喂蟽蟿峤跋� 峒愇晃赶屛较勎迪� 慰峤愇瘁讲谓 峤犗單�位畏胃蔚谓.

(6) 蟺苇渭蟺蟿伪 未苇, 峤呄勎� 蟺慰位位慰峤� 慰峤� 蟽蠀纬纬蔚谓蠈渭蔚谓慰喂 蟽慰蠁喂蟽蟿伪峥栂� 峒勎疚刮课� 位蠈纬蠅 纬蔚纬苇谓畏谓蟿伪喂.

(7) 峒愇翅郊 未峤� 魏维蟻蟿伪 蔚峤愇�胃畏 谓慰渭委味蠅 蟿蠈谓未蔚 蟿峤肝� 位蠈纬慰谓路 纬喂谓蠋蟽魏蠅 纬峤跋� 蟿峤枷� 未喂未伪蟽魏维位蠅蟼 纬蟻维渭渭伪蟿伪 未喂未维蟽魏蔚谓, 蟿维 魏伪 魏伪峤� 伪峤愊勧礁蟼 峒愊�喂蟽蟿维渭蔚谓慰蟼 蟿蠀纬蠂维谓畏喂, 魏伪峤� 魏喂胃伪蟻喂蟽蟿峤跋� 魏喂胃伪蟻委味蔚谓. 蟺蟻峤赶� 未峤� 蟿峤拔� 未蔚蠀蟿苇蟻伪谓 峒�蟺蠈未蔚喂尉喂谓,    峤∠� 峒勏佄� 慰峤愇� 峒愇较勧蕉 未喂未维蟽魏伪位慰喂 峒�蟺慰未蔚未蔚纬渭苇谓慰喂, 蟿委 渭峤拔� 蟿慰峤� 蟽慰蠁喂蟽蟿伪峤� 未喂未维蟽魏慰谓蟿喂 峒勎晃烩�� 峒� 蟽慰蠁委伪谓 魏伪峤� 峒�蟻蔚蟿维谓;

(8) [峒�] 蟿委 未峤� 峒埼轿蔽疚蔽诚屜佄滴刮课� 魏伪峤� 螤蠀胃伪纬蠈蟻蔚喂慰喂 峒ξ滴�; 蟿峤� 未峤� 蟿蟻委蟿慰谓, 峒愇次�未伪尉蔚 螤慰位蠉魏位蔚喂蟿慰蟼 蟿峤肝� 蠀峒贬礁谓 峒�谓未蟻喂维谓蟿伪蟼 蟺慰喂苇谓. (9) 魏伪峤� 伪峒� 渭苇谓 蟿喂蟼 渭峤� 峒愇次�未伪尉蔚, 慰峤� 蟽伪渭峥單刮课铰� 伪峒� 未鈥� 蔚峒废� 蟿喂蟼 峒愇次�未伪尉蔚, 蟿蔚魏渭维蟻喂慰谓 峤呄勎� 未蠀谓伪蟿蠈谓 峒愊兿勎� 未喂未维尉伪喂.

(10) 蟿苇蟿伪蟻蟿慰谓 未苇, 伪峒� 渭萎 蟿慰喂 蟺伪蟻峤� [蟽慰蠁峥段絔 蟽慰蠁喂蟽蟿峥段� 蟽慰蠁慰峤� 纬委谓慰谓蟿伪喂路 魏伪峤� 纬峤跋� 纬蟻维渭渭伪蟿伪 蟺慰位位慰峤� 慰峤愇� 峒斘嘉蔽肝课� 渭伪胃蠈谓蟿蔚蟼.

(11) 峒斚兿勎� 未苇 蟿喂 魏伪峤� 蠁蠉蟽喂蟼, 峒囄� 未萎 蟿喂蟼 渭峤� 渭伪胃峤嘉� 蟺伪蟻峤� 蟽慰蠁喂蟽蟿峋段� 峒蔽何蔽结礁蟼 峒愇澄�谓蔚蟿慰, 蔚峤愊喯呂�蟼 纬伪 纬蔚谓蠈渭蔚谓慰蟼, 峥ノ蔽刮次�蠅蟼 蟽蠀谓伪蟻 渭峤� 渭伪胃峤嘉� 蟺伪蟻峤� 蟽慰蠁喂蟽蟿峋段� 峒蔽何蔽结礁蟼 峒愇澄�谓蔚蟿慰, 蔚峤愊喯呂�蟼 纬伪 纬蔚谓蠈渭蔚谓慰蟼, 峥ノ蔽刮次�蠅蟼 蟽蠀谓伪蟻蟺维尉伪喂 蟿峤� 蟺慰位位维, 峤�位委纬伪 渭伪胃峤嘉� 蟺伪蟻鈥� 峤�谓蟺蔚蟻 魏伪峤� 蟿峤犖较嵨嘉毕勎� 渭伪谓胃维谓慰渭蔚谓路 魏伪峤� 蟿慰蠉蟿蠅谓 蟿喂 峒は勎课� 蟺位苇慰谓, 峒は勎课� 峒斘晃毕兿兾课�, 峤� 渭峤参� 蟺伪蟻峤� 蟺伪蟿蟻蠈蟼, 峤� 未峤� 蟺伪蟻峤� 渭伪蟿蟻蠈蟼.

(12) 伪峒� 未苇 蟿蠅喂 渭峤� 蟺喂蟽蟿蠈谓 峒愊兿勎� 蟿峤� 峤�谓蠉渭伪蟿伪 渭伪谓胃维谓蔚喂谓 峒佄嘉�, 峒�位位鈥� 峒愊�喂蟽蟿伪渭苇谓蠅蟼 峒呂嘉� 纬委谓蔚蟽胃伪喂, 纬谓蠋蟿蠅 峒愇� 蟿峥段轿次德� 伪峒� 蟿喂蟼 蔚峤愇羔胶蟼 纬蔚谓蠈渭蔚谓慰谓 蟺伪喂未委慰谓 峒愊� 螤苇蟻蟽伪蟼 峒�蟺慰蟺苇渭蠄伪喂 魏伪峤� 蟿畏谓蔚峥� 蟿蟻维蠁慰喂, 魏蠅蠁峤肝� 峒櫸晃晃�未慰蟼 蠁蠅谓峋断�, 蟺蔚蟻蟽委味慰喂 魏伪路 伪峒� 蟿喂蟼 蟿畏谓蠈胃蔚谓 蟿峥單刮次� 魏慰渭委尉伪喂, 峒懳晃晃蔽轿�味慰喂 魏伪. 慰峤曄勏� 渭伪谓胃维谓慰渭蔚谓 蟿峤� 峤�谓蠉渭伪蟿伪, 魏伪峤� 蟿峤枷� 未喂未伪蟽魏维位蠅蟼 慰峤愇� 峒聪兾蔽嘉迪�.

(13) 慰峤曄勏� 位苇位蔚魏蟿伪委 渭慰喂 峤� 位蠈纬慰蟼, 魏伪峤� 峒斚囄滴瓜� 峒�蟻蠂峤次� 魏伪峤� 蟿苇位慰蟼 魏伪峤� 渭苇蟽伪谓路 魏伪峤� 慰峤� 位苇纬蠅, 峤∠� 未喂未伪魏蟿蠈谓 峒愊兿勎刮�, 峒�位位鈥� 慰峤愇� 峒�蟺慰蠂蟻峥段较勎� 渭慰喂 蟿峥單轿蔽� 伪峒� 峒�蟺慰未蔚委尉蔚喂蟼.

6. On whether wisdom and moral excellence are teachable
(1) There is a certain logos put forward which is neither true nor new, to the effect that wisdom and moral excellence can be neither taught nor learned. Those who say this use the following proofs:
(2) That it is impossible, if you hand over something to another, for you to retain it. This is one proof.
(3) Another is that, if they could be taught, there would have existed recognized teachers of them 鈥� as there are of the arts.
(4) A third proof is that those men in Greece who became wise would have taught this wisdom to their own children and their friends.
(5) A fourth proof is that before now there have been people who have gone to sophists and gained no benefit.
(6) A fifth proof is that many people who did not associate with sophists have become eminent.
(7) I consider this logos exceedingly simple-minded. For I know that teachers do teach those letters which each one happens to possess himself, and that harp-players do teach people how to play the harp. As for the second proof 鈥� that there do not in fact exist acknowledged teachers, what in that case do the sophists teach, if not wisdom and virtue?
(8) And what were the followers of Anaxagoras and Pythagoras? As for the third proof, Polyclitus did teach his son how to make statues.
(9) Even if someone does not teach, that is no proof; but if he has taught it, there is proof that it is possible to teach it.
(10) The fourth point [is valid only] if they do become wise, but not after associating with skilled sophists. Many have learned their letters, even though they have not been instructed.

(11) There is also an important natural talent whereby a person becomes capable, without having learned his competence from sophists, of comprehending the greater part [of a subject] with ease (provided he is also naturally well-endowed), after learning [only?] a small part [of it] from those from whom we also learn words. And some of these latter things (be it a greater or smaller number) one person learns from his father and another from his mother.
(12) And if it is not credible that we learn our words, but that we are born knowing them, let him ascertain the truth from the following: should a person send a child to Persia as soon as it was born and have it brought up there without ever hearing the speech of Greece, the child would speak Persian; should one bring the child from Persia to Greece, the child would speak Greek. That is how we learn words, even though we do not know the teachers.
(13) With that my logos is completed, and you have its beginning, end, and middle. I am not saying that wisdom and moral excellence are teachable, but that the above-mentioned proofs do not satisfy me.

7. (1) 位苇纬慰谓蟿喂 未苇 蟿喂谓蔚蟼 蟿峥段� 未伪渭伪纬慰蟻慰蠉谓蟿蠅谓, 峤∠� 蠂蟻峤� 蟿峤跋� 峒�蟻蠂峤跋� 峒�蟺峤� 魏位维蟻蠅 纬委谓蔚蟽胃伪喂, 慰峤� 尾苇位蟿喂蟽蟿伪 蟿伪峥ο勎� 谓慰渭委味慰谓蟿蔚蟼.

(2) 蔚峒� 纬维蟻 蟿喂蟼 伪峤愊勧礁谓 峒愊佅壪勏幬刮� 蟿峤肝� 蟿伪峥ο勎� 位苇纬慰谓蟿伪, 蟿委 未峤� 蟽峤� 蟿慰峥栂� 慰峒拔何�蟿伪喂蟼 慰峤愇� 峒�蟺峤� 魏位萎蟻蠅 蟿峤� 峒斚佄澄� 蟺蟻慰蟽蟿维蟽蟽蔚喂蟼, 峤呄�蠅蟼 峤� 渭峤参� 味蔚蠀纬畏位维蟿伪蟼, 伪峒� 魏鈥� 峤�蠄慰蟺慰喂峤赶� 位维蠂畏喂, 峤�蠄慰蟺慰喂峥單�, 峤� 未峤� 峤�蠄慰蟺慰喂峤赶� 味蔚蠀纬畏位伪蟿峥單�, 魏伪峤� 蟿峒單晃晃� 魏伪蟿蟿蠅峤愊勏�;

(3) 魏伪峤� 蟺峥断� 慰峤� 魏伪峤� 蟿峤枷� 蠂伪位魏峥單毕� 魏伪峤� 蟿峤枷� 蟽魏蠀蟿峥單毕� 蟽蠀谓伪纬伪纬蠈谓蟿蔚蟼 魏伪峤� 蟿苇魏蟿慰谓伪蟼 魏伪峤� 蠂蟻蠀蟽慰蠂蠈伪蟼 未喂蔚魏位伪蟻蠋蟽伪渭蔚谓 魏伪峤� 峒犖轿蔽澄何�蟽伪渭蔚谓, 峒呂� 蠂鈥� 峒曃何毕兿勎肯� 位维蠂畏喂 蟿苇蠂谓伪谓 峒愊佄澄�味蔚蟽胃伪喂, 峒�位位峤� 渭峤� 峒兾� 峒愊�委蟽蟿伪蟿伪喂;

(4) 蟿蠅峤愊勧礁谓 未峤� 魏伪峤� 峒愇� 峒�纬峥断兾� 蟿峋断� 渭蠅蟽喂魏峋断� 未喂伪魏位伪蟻峥断兾蔽� 蟿峤枷� 峒�纬蠅谓喂蟽蟿峤跋� 魏伪峤� 峤� 蟿喂 蠂鈥� 峒曃何毕兿勎肯� [魏伪] 位维蠂畏喂, 峒�纬蠅谓委味蔚蟽胃伪喂路 伪峤愇晃废勧桨蟼 魏喂胃伪蟻喂尉蔚峥� 蟿蠀蠂峤肝� 魏伪峤� 魏喂胃伪蟻蠅喂未峤赶� 伪峤愇晃�蟽蔚喂路 魏伪峤� 峒愇� 蟿峥段� 蟺慰位苇渭蠅喂 [蟿峤枷俔 蟿慰尉蠈蟿伪蟼 魏伪峤� [蟿峤枷俔 峤佅�位委蟿伪蟼 峒毕�蟺伪蟽蔚峥栂勎蔽�, 峤� 未峤� 峒毕�蟺蔚峤合� 蟿慰尉蔚蠉蟽蔚喂,    峤ハ兿勎� 蟺维谓蟿蔚蟼 峒� 慰峤愇� 峒愊�委蟽蟿伪谓蟿伪喂 慰峤愇瘁讲 未蠉谓伪谓蟿伪喂, [慰峤愇瘁讲] 蟺蟻伪尉慰峥ξ较勎�.

(5) 位苇纬慰谓蟿喂 未峤� 魏伪峤� 峒�纬伪胃峤肝� 峒ξ嘉滴� 魏伪峤� 未伪渭慰蟿喂魏峤肝� 魏维蟻蟿伪路 峒愇翅郊 峒ノ何瓜兿勎� 谓慰渭委味蠅 未伪渭慰蟿喂魏蠈谓. 峒愇较勧蕉 纬峤跋� 峒愇� 蟿伪峥栂� 蟺蠈位蔚蟽喂 渭喂蟽蠈未伪渭慰喂 峒勎轿赶佅壪�慰喂, 峤�谓 伪峒� 魏伪 蟿蠉蠂畏喂 峤� 魏蠉伪渭慰蟼, 峒�蟺慰位慰峥ξ较勎� 蟿峤肝� 未峋段嘉课�.

(6) 峒�位位峤� 蠂蟻峤� 蟿峤肝� 未峋段嘉课� 伪峤愊勧礁谓 峤佅佱慷谓蟿伪 伪峒毕佄滇繓蟽胃伪喂 蟺维谓蟿伪蟼 蟿峤枷� 蔚峤斘较壪� 伪峤愊勧慷喂, 魏伪峤� 蟿峤枷� 峒愊�喂蟿伪未蔚委蠅蟼 蟽蟿蟻伪蟿伪纬苇谓, 峒佅勎�蟻蠅蟼 未峤� 谓慰渭慰蠁蠀位伪魏峤参� 魏伪峤� 蟿峒單晃晃�.

7. (1) Some public speakers say that offices should be assigned by lot; but this thought of theirs is not very good.

(2) If only somebody would ask him (i.e., the man who says this), "Why in that case don't you assign your household slaves their jobs by lot, so that the ox-driver, if he draws the job of cook as his lot, will cook, while the cook will drive oxen, and so on in all other instances?
(3) And why don't we bring together smiths and cobblers, carpenters and goldsmiths, and assign them jobs by lot, forcing them to perform whatever craft each one draws by lot, not the craft of which each has expert knowledge?
(4) Likewise in the case of artistic contests: one could make the contestants draw lots, and each compete in whatever contest he draws. A flute-player will perhaps be playing the harp, or a harpist the flute. And in war an archer or hoplite will be a cavalryman, and a cavalryman will be an archer; with the result that everyone will be doing things of which they have neither the knowledge nor the capability.
(5) And they say that this is a good method, and exceedingly democratic. I personally consider it the least democratic of all methods. For there are in cities men who hate the people (demos), and if ever the lot falls to them they will destroy the people (demos).
(6) But the people itself ought to keep watch and elect all those who are well-disposed towards itself, and ought to choose as its army-commanders those who are suitable for the job, and to choose others to serve as guardians of the law, and so on.

8.  (1) <蟿峥� 伪峤愊勧慷> 峒�谓未蟻峤赶� 魏伪峤� 蟿峋断� 伪峤愊勧径蟼 蟿苇蠂谓伪蟼 谓慰渭委味蠅 魏伪蟿峤� 尾蟻伪蠂蠉 蟿蔚 未蠉谓伪蟽胃伪喂 未喂伪位苇纬蔚蟽胃伪喂, 魏伪峤� <蟿峤拔�> 峒�位维胃蔚喂伪谓 蟿峥段� 蟺蟻伪纬渭维蟿蠅谓 峒愊�委蟽蟿伪蟽胃伪喂, 魏伪峤� 未喂魏维味蔚谓 峒愊�委蟽蟿伪蟽胃伪喂 峤�蟻胃峥断�, 魏伪峤� 未伪渭伪纬慰蟻蔚峥栁� 慰峒废屛� 蟿鈥� 峒ξ嘉滴�, 魏伪峤� 位蠈纬蠅谓 蟿苇蠂谓伪蟼 峒愊�委蟽蟿伪蟽胃伪喂, 魏伪峤� 蟺蔚蟻峤� 蠁蠉蟽喂慰蟼 蟿峥段� 峒佅�维谓蟿蠅谓 峤ハ� 蟿蔚 峒斚囄滴� 魏伪峤� 峤∠� 峒愇澄�谓蔚蟿慰, 未喂未维蟽魏蔚谓.

(2) 魏伪峤� 蟺蟻峥断勎课� 渭峤参� 峤� 蟺蔚蟻峤� 蠁蠉蟽喂慰蟼 蟿峥段� 峒佅�维谓蟿蠅谓 蔚峒拔聪幭�, 蟺峥断� 慰峤� 未蠀谓伪蟽蔚峥栂勎蔽� 蟺蔚蟻峤� 蟺维谓蟿蠅谓 峤�蟻胃峥断� 魏伪峤� <蟿峤拔� 蟺蠈位喂谓 未喂未维蟽魏蔚谓> 蟺蟻维蟽蟽蔚谓;

(3) 峒斚勎� 未峤� 峤� 蟿峤跋� 蟿苇蠂谓伪蟼 蟿峥段� 位蠈纬蠅谓 蔚峒拔瘁郊蟼 峒愊�喂蟽蟿伪蟽蔚峥栂勎蔽� 魏伪峤� 蟺蔚蟻峤� 蟺维谓蟿蠅谓 峤�蟻胃峥断� 位苇纬蔚谓.

(4) 未蔚峥� 纬峤跋� 蟿峤肝� 渭苇位位慰谓蟿伪 峤�蟻胃峥断� 位苇纬蔚喂谓, 蟺蔚蟻峤� 峤�谓 峒愊�委蟽蟿伪蟿伪喂, 蟺蔚蟻峤� 蟿慰蠉蟿蠅谓 位苇纬蔚谓. 蟺维谓蟿鈥� 峤ξ� [纬峤跋乚 峒愊�喂蟽蟿伪蟽蔚峥栂勎蔽�.

(5) 蟺维谓蟿蠅谓 渭峤参� 纬峤跋� 蟿峥段� 位蠈纬蠅谓 蟿峤跋� 蟿苇蠂谓伪蟼 峒愊�委蟽蟿伪蟿伪喂, 蟿慰峤� 未峤� 位蠈纬慰喂 蟺维谓蟿蔚蟼 蟺蔚蟻峤� 蟺维谓蟿蠅谓 蟿峥段� 峒�<蠈谓蟿蠅谓 峒愇较勎�>.

(6) 未蔚峥� 未峤� 峒愊�委蟽蟿伪蟽胃伪喂 蟿峤肝� 渭苇位位慰谓蟿伪 峤�蟻胃峥断� 位苇纬蔚谓, 蟺蔚蟻峤� 峤呄勏壩� 魏伪 位苇纬畏喂, <蟿峤� 蟺蟻维纬渭伪蟿伪>, 魏伪峤� 蟿峤� 渭峤参� 峒�纬伪胃峤� 峤�蟻胃峥断� 未喂未维蟽魏蔚谓 蟿峤次� 蟺蠈位喂谓 蟺蟻维蟽蟽蔚谓, 蟿峤� 未峤� 魏伪魏维 蟿蠅蟼 魏蠅位蠉蔚喂谓.

(7) 蔚峒拔瘁郊蟼 未峤� 蟿伪峥ο勎� 蔚峒拔次�蟽蔚喂 魏伪峤� 蟿峤� 峒呄勎迪佄� 蟿慰蠉蟿蠅谓路 蟺维谓蟿伪 纬峤跋� 峒愊�喂蟽蟿伪蟽蔚峥栂勎蔽孤� 峒斚兿勎� 纬峤跋� 蟿伪峤愊勧桨 蟿峥段� 蟺维谓蟿蠅谓 蟿峥單轿�, <峤�> 未峤� 蟺慰蟿峤� 蟿蠅峤愊勧礁谓 蟿峤� 未苇慰谓蟿伪 蟺蟻维尉蔚喂, 伪峒� 蠂蟻萎.

(8) 魏伪峤� 渭峤参� 峒愊�委蟽蟿伪蟿伪喂 伪峤愇晃�谓, 峒�峤� 未蠀谓伪蟽蔚峥栂勎蔽� 伪峤愇晃�谓, 伪峒� 魏伪 未苇畏喂 蟿慰峥ο勎� 蟺蟻维蟽蟽蔚谓.

(9) 蟿峤肝� 未峤� 未喂魏维味蔚蟽胃伪喂 峒愊�喂蟽蟿维渭蔚谓慰谓 未蔚峥� 蟿峤� 未委魏伪喂慰谓 峒愊�委蟽蟿伪蟽胃伪喂 峤�蟻胃峥断偮� 蟺蔚蟻峤� 纬峤跋� 蟿慰峥ο勎� 蟿伪峤� 未委魏伪喂. 蔚峒拔瘁郊蟼 未峤� 蟿慰峥ο勎�, 蔚峒拔次�蟽蔚喂 魏伪峤� 蟿峤� 峤懴�蔚谓伪谓蟿委慰谓 伪峤愊勧慷喂 魏伪峤� 蟿峤� <蟿慰蠉蟿蠅谓> 峒呄勎迪佄�.

(10) 未蔚峥� 未峤� 伪峤愊勧礁谓 魏伪峤� 蟿峤枷� 谓蠈渭蠅蟼 峒愊�委蟽蟿伪蟽胃伪喂 蟺维谓蟿伪蟼路 伪峒� 蟿慰委谓蠀谓 蟿峤� 蟺蟻维纬渭伪蟿伪 渭峤� 峒愊�喂蟽蟿伪蟽蔚峥栂勎蔽�, 慰峤愇瘁讲 蟿峤枷� 谓蠈渭蠅蟼.

(11) 蟿峤肝� 纬峤跋� 峒愇� 渭蠅蟽喂魏峋段� 谓蠈渭慰谓 峤∠呄勧礁蟼 峒愊�委蟽蟿伪蟿伪喂, 峤呄兿�蔚蟻 魏伪峤� 渭蠅蟽喂魏维谓, 峤兿� 未峤� 渭峤� 渭蠅蟽喂魏维谓, 慰峤愇瘁讲 蟿峤肝� 谓蠈渭慰谓.

(12) 峤呄� 纬伪 <渭峤拔�> 蟿峤拔� 峒�位维胃蔚喂伪谓 蟿峥段� 蟺蟻伪纬渭维蟿蠅谓 峒愊�委蟽蟿伪蟿伪喂, 蔚峤愊�蔚蟿峤聪� 峤� 位蠈纬慰蟼, 峤呄勎� 蟺维谓蟿伪 峒愊�委蟽蟿伪蟿伪喂路

(13) 峤Ｏ� 未峤� <魏伪峤� 魏伪蟿峤�> 尾蟻伪蠂峤� <未喂伪位苇纬蔚蟽胃伪喂 未蠉谓伪蟿伪喂, 伪峒� 魏伪> 未苇畏喂 谓喂谓 峒愊佅壪勏幬嘉滴轿课� 峒�蟺慰魏蟻委谓蔚蟽胃伪喂, 蟺蔚蟻峤� 蟺维谓蟿蠅谓路 慰峤愇横慷谓 未蔚峥� 谓喂谓 蟺维谓蟿鈥� 峒愊�委蟽蟿伪蟽胃伪喂.

8. (1) I consider it a characteristic of the same man and of the same techne to be able to dialogue briefly and to know the truth of matters, to know how to judge correctly, to be able to speak publically, to know the technai of logoi,  and to teach people about the nature of all things, how they are and how they came to be.

(2) First of all, will not the man who knows about the nature of everything also be able to act rightly in regard to everything?

(3) Furthermore, the man who knows the technai of logoi will also know how to speak correctly about all things.
(4) For the man who is going to speak correctly must speak about what he knows; so he will  know everything.
(5) For he knows the technai of all logoi, and all logoi are about everything that is.

(6) And the man who is going to speak correctly about whatever he speaks about must know how to teach the city to do good things and prevent bad things.

(7) In knowing these things he will also know things other than these, since he will know everything. For these are some of all the things that he will do, if necessary, in response to requirements.
(8) Even if he does not know how to pipe, he will be able to pipe if it is required to do this.

(9) And the man who knows how to plead in court know justice correctly; for legal suits are about this. And by knowing this he will also know its opposite, etc.
(10) He must also know all the laws. If, however, he does not know the facts, he will also not know the laws.
(11) For the same man knows the law in music, the man who knows music. But the man who does not know music also does not know its law.
(12) At any rate, the man who knows the truth of matters鈥搕he logos is easy鈥搕hat knows everything.

 
(13) And the man who can dialogue briefly, if he is required to answer questioning on every subject he must know every subject.

 9.  (1) 渭苇纬喂蟽蟿慰谓 未峤� 魏伪峤� 魏维位位喂蟽蟿慰谓 峒愇疚迪嵪佄肺嘉� 蔚峤曄佄废勎蔽� 渭谓维渭伪 魏伪峤� 峒愊� 蟺维谓蟿伪 蠂蟻萎蟽喂渭慰谓, 峒愊� 蟿峤拔� 蟽慰蠁委伪谓 蟿蔚 魏伪峤� 峒愊� 蟿峤肝� 尾委慰谓.

(2) 峒斚兿勎� 未峤� 蟿慰峥ο勎� <蟺蟻峋断勎课�>路 峒愥桨谓 蟺蟻慰蟽苇蠂畏喂蟼 蟿峤肝� 谓慰峥ξ�, 未喂峤� 蟿慰蠉蟿蠅谓 蟺伪蟻蔚位胃慰峥ο兾� 峒� 纬谓蠋渭伪 渭峋段晃晃课� 伪峒跋兾肝废兾滇繓蟿伪喂.

(3) 未蔚蠉蟿蔚蟻慰谓 未峤� 渭蔚位蔚蟿峋段�, 伪峒� 魏伪 峒�魏慰蠉蟽畏喂蟼路 蟿峥段� 纬峤跋� 蟺慰位位维魏喂蟼 蟿伪峤愊勧桨 峒�魏慰峥ο兾蔽� 魏伪峤� 蔚峒断�伪喂 峒愊� 渭谓维渭伪谓 蟺伪蟻蔚纬苇谓蔚蟿慰 蟽蠉谓慰位慰谓 峤� 峒斘嘉蔽肝迪�.

(4) 蟿蟻委蟿慰谓, 伪峒� 魏伪 峒�魏慰蠉蟽畏喂蟼, 峒愊�峤� 蟿峤� 慰峒段次毕� 魏伪蟿伪胃苇蟽胃伪喂, 慰峒肺课� 蟿蠈未蔚路 未蔚峥� 渭蔚渭谓峋断兾肝蔽� 围蟻蠉蟽喂蟺蟺慰谓, 魏伪蟿胃苇渭蔚谓 峒愊�峤� 蟿峤肝� 蠂蟻蠀蟽峤肝� 魏伪峤� 蟿峤肝� 峒迪�蟺慰谓.

(5) 峒勎晃晃柯� 螤蠀蟻喂位维渭蟺畏 魏伪蟿胃苇渭蔚谓 峒愊�峤� <蟿峤�> 蟺峥ο� 魏伪峤� 蟿峤� 位维渭蟺蔚喂谓. 蟿维未蔚 渭峤参� 蟺蔚蟻峤� 蟿峥段� 峤�谓蠀渭维蟿蠅谓路

(6) 蟿峤� 未峤� 蟺蟻维纬渭伪蟿伪 慰峤曄勏壪偮� 蟺蔚蟻峤� 峒�谓未蟻蔚委伪蟼 峒愊�峤� 蟿峤肝� 峒屜佄� 魏伪峤� 蟿峤肝� 峒埾囄刮晃会繂伪, 蟺蔚蟻峤� 蠂伪位魏蔚委伪蟼 未峤� 峒愊�峤� 蟿峤肝� 峒�蠁伪喂蟽蟿慰谓, 蟺蔚蟻峤� 未蔚喂位委伪蟼 峒愊�峤� 蟿峤肝� 峒樝�蔚喂蠈谓 ...    (10)

9. (1) A very great and fine discovery has been made, memory; it is useful for all purposes; for wisdom and for life.

(2) This is the case, first, if you pay attention, that judgement will, by passing through these things, perceive more.

(3) Second, you must be diligent, whenever you hear something. For by frequently hearing and speaking the same things everything you learn has been committed to memory.

(4) Third, you must, whenever you hear something, relate it to what you know: for example, (if) you need to remember Chrysippus,  relate him to gold (chrysos) and horse (hippos).
(5) Another example: relate Pyrilampes to fire (pyr) and to shine (lampein). These are about words.
(6) In the case of actions, (remember) this way: if it is about courage, (relate) to Ares and Achilles; if metal-working Hephaestus, and if cowardice Epeius.1

1 Il. 23 sees Epeius box, Od. 8 as constructing the Trojan Horse, but he is not portrayed fighting in any battles.