大象传媒

XIX. ANTISTHENES

1. Diog. Laert. VI 1, 1: 慰峤椣勎肯� 魏伪蟿始 峒�蟻蠂峤跋� 渭峤参� 峒の何肯呄兾� 螕慰蟻纬委慰蠀 蟿慰峥� 峥ノ�蟿慰蟻慰蟼, 峤呂肝滴� 蟿峤� 峥ノ废勎肯佄刮横礁谓 蔚峒段次肯� 峒愇� 蟿慰峥栂� 未喂伪位蠈纬慰喂蟼 峒愊�喂蠁苇蟻蔚喂, 魏伪峤� 渭维位喂蟽蟿伪 峒愇� 蟿峥� 峒埼晃肺肝滴�峋� 魏伪峤� 蟿慰峥栂� 螤蟻慰蟿蟻蔚蟺蟿喂魏慰峥栂�. (2) 蠁畏蟽峤� 未始 峒澫佄嘉瓜�蟺慰蟼, 峤呄勎� 蟺蟻慰蔚委位蔚蟿慰 峒愇� 蟿峥� 蟿峥段� 峒赶兾肝嘉�蠅谓 蟺伪谓畏纬蠉蟻蔚喂 蠄苇尉伪喂 蟿蔚 魏伪峤� 峒愊�伪喂谓苇蟽伪喂 峒埼肝肺轿蔽�慰蠀蟼, 螛畏尾伪委慰蠀蟼, 螞伪魏蔚未伪喂渭慰谓委慰蠀蟼, 蔚峒断勎� 渭苇谓蟿慰喂 蟺伪蟻伪喂蟿萎蟽伪蟽胃伪喂... 峤曄兿勎迪佄课� 未峤� 蟺伪蟻苇尾伪位蔚 危蠅魏蟻维蟿蔚喂 鈥�

2. Sud. lex. s. v.: 峒埼较勎瓜兾肝�谓畏蟼 峒埼肝肺轿贬繓慰蟼, 峒�蟺峤� 峥ノ废勏屜佅壩� 蠁喂位蠈蟽慰蠁慰蟼 危蠅魏蟻伪蟿喂魏蠈蟼.

3. Hieronymus c. Iov. II 14: innumerabiles libri eius, qu慰rum alios philosophic慰, alios rhetorico genere conscripsit.

4. Diog. Laert. VI 1, 15: 蠁苇蟻慰谓蟿伪喂 未始 伪峤愊勎酷喀 蟽蠀纬纬蟻维渭渭伪蟿伪 蟿蠈渭慰喂 未苇魏伪. 蟺蟻峥断勎肯� 峒愇� 峋� 蟺蔚蟻峤� 位苇尉蔚蠅蟼 峒� 蟺蔚蟻峤� 蠂伪蟻伪魏蟿萎蟻蠅谓, 螒峒次毕� 峒� 峒堘即伪谓蟿慰蟼 位蠈纬慰蟼, 峤埼聪呄兿兾滇胶蟼 峒� 蟺蔚蟻峤� 峤埼聪呄兿兾�蠅蟼, 峤埾佄�蟽蟿慰蠀 峒�蟺慰位慰纬委伪, 蟺蔚蟻峤� 蟿峥段� 未喂魏慰纬蟻维蠁蠅谓路 峒赶兾课诚佄�蠁畏蟼 峒� 螖蔚蟽委伪蟼 {峒� 峒赶兾课合佄�蟿畏蟼}, 蟺蟻峤赶� 5 蟿峤肝� 峒赶兾课合佄�蟿慰蠀蟼 峒�渭维蟻蟿蠀蟻慰谓.

4 峒跋兾课诚佄毕嗎酱 libri (em. Pohlenz). Isocratis et Lysiae nomina per iocum mutantur.

2 sq. Ad rem Usener, Kl. Schr. I 11 (Quaest. Anax. p. 13).

5. Ibid. 17: 蟿蠈渭慰蟼 峒曃参次课嘉肯�, 峒愇� 峋� 蟺蔚蟻峤� 蟺伪喂未蔚委伪蟼 峒� 峤�谓慰渭维蟿蠅谓 伪始 尾始 纬鈥� 未始 蔚始鈥� 蟺蔚蟻峤� 峤�谓慰渭维蟿蠅谓 蠂蟻萎蟽蔚蠅蟼 峒� 峒愊佄瓜兿勎刮合屜�. 蟺蔚蟻峤� 峒愊佅壪勎�蟽蔚蠅蟼 魏伪峤� 峒�蟺慰魏蟻委蟽蔚渭蠅蟼.

Haec aliquo modo rhetoricen tetigisse possunt. V. A. Mueller, De Antisthenis Cynici vita et scriptis (1860) 38 sq.

6. Epictetus Diss. 1, 17, 12: 峒埼较勎瓜兾肝�谓畏蟼 未始 慰峤� 位苇纬蔚喂; 魏伪峤� 蟿委蟼 峒愊兿勎刮� 峤� 纬蔚纬蟻伪蠁峤枷� 峤呄勎孤� 峒�蟻蠂峤� 蟺伪喂未蔚蠉蟽蔚蠅蟼 峒� 蟿峥段� 峤�谓慰渭维蟿蠅谓 峒愊�委蟽魏蔚蠄喂蟼;

Cf. 螤蟻慰未委魏慰蠀 蟿慰峥� 螝蔚委慰蠀 蟿峤次� 峒愊�峤� 蟿慰峥栂� 峤�谓蠈渭伪蟽喂谓 峒�魏蟻喂尾慰位慰纬委伪谓.

7. Diog. Laert. VI 1, 3: 蟺蟻峥断勏屜� 蟿蔚 峤∠佄�蟽伪蟿慰 位蠈纬慰谓 蔚峒跋�蠋谓路 位蠈纬慰蟼 峒愊兿勧蕉谓 峤� 蟿峤� 蟿委 峒ξ� 峒� 峒斚兿勎刮� <峒� 峒斚兿勎蔽�> 未畏位峥段�.

8. Aristot. metaph. IV p. 1024 b 32: 未喂峤� 峒埼较勎瓜兾肝�谓畏蟼 峋の迪勎� 蔚峤愇�胃蠅蟼 渭畏胃峤参� 峒�尉喂峥段� 位苇纬蔚蟽胃伪喂 蟺位峤次� 蟿峥� 慰峒拔何滴�峥� 位蠈纬峥� 峒撐� 峒愊喪� 峒懳较屜偮� 峒愇� 峤�谓 蟽蠀谓苇尾伪喂谓蔚 渭峤� 蔚峒段轿蔽� 峒�谓蟿喂位苇纬蔚喂谓, 蟽蠂蔚未峤肝� 未峤� 渭畏未峤� 蠄蔚蠉未蔚蟽胃伪喂.

Multis haec Alexander Aphrodisiensis interpretatur (Comment. In Aristotelem gr. I p. 434, 25 sq. Hayduck), rei nihil novi addens. Antisthenis 峒埼晃肺肝滴�峋� locus recte adscribitur, licet autem ad philosophiam p慰tius spectet, tamen rhetorum quoque auctor pascua invadit; idcirco proposui sicut id quoque, quod antecedit, fragmentum.

9. Athen. 220d: 峤� 未峤� 蟺慰位喂蟿喂魏峤赶� 伪峤愊勎酷喀 未喂维位慰纬慰蟼 峒佅�维谓蟿蠅谓 魏伪蟿伪未蟻慰渭峤次� 蟺蔚蟻喂苇蠂蔚喂 蟿峥段� 峒埼肝�谓畏蟽喂谓 未畏渭伪纬蠅纬峥段�, 峤� 未始 峒埾佅囄�位伪慰蟼 螕慰蟻纬委慰蠀 蟿慰峥� 峥ノ�蟿慰蟻慰蟼, 峒� 未始 峒埾兿�伪蟽委伪 蟿峥段� 螤蔚蟻喂魏位苇慰蠀蟼 蠀峒贬慷谓 螢伪谓胃委蟺蟺慰蠀 魏伪峤� 螤伪蟻维位慰蠀 未喂伪尾慰位萎谓.

Aspasiam etiam Aeschines Socraticus scripsit, vir ipse quoque 峥ノ废勎肯佄刮合屜� (Diog. Laert. II 7, 62 sq.), ac mirum sane duo scripta inter se cognata (v. Aeschinis Socratici reliquiae ed. H. Krauss 8 sq. p. 41 sq.71 sq.), nisi forte alter laudavit, alter vituperavit, eodem fere adparuisse tempore.

10. Porphyrii schol. ad 螣dyss. 伪 1 (螚. Schrader, Porphyrii Quaestionum Homericarum ad Odysseam pertinentium rell. p. 1 sq):  慰峤愇� 峒愊�伪喂谓蔚峥栁� 蠁畏蟽喂谓 峒埼较勎瓜兾肝�谓畏蟼 峤嵨嘉废佄课� 蟿峤肝� 峤埼聪呄兿兾�伪 渭峋段晃晃课� 峒� 蠄苇纬蔚喂谓 位苇纬慰谓蟿伪 伪峤愊勧礁谓 蟺慰位蠉蟿蟻慰蟺慰谓. 慰峤愇� 慰峤栁� 蟿峤肝� 峒埼澄蔽嘉�渭谓慰谓伪 魏伪峤� 蟿峤肝� 螒峒次蔽较勎� 蟺慰位蠀蟿蟻蠈蟺慰蠀蟼 蟺蔚蟺慰喂畏魏苇谓伪喂, 峒�位位始 峒佅�位慰峥ο� 魏伪峤� 纬蔚谓谓维未伪蟼, 慰峤愇瘁讲 蟿峤肝� 螡苇蟽蟿慰蟻伪, 蟿峤肝� 蟽慰蠁蠈谓, 慰峤� 渭峤� 螖委伪 未蠈位喂慰谓 魏伪峤� 蟺伪位委渭尾慰位慰谓 蟿峤� 峒ξ肝肯�, 峒�位位始 峒佅�位峥断� 蟿峥� 峒埼澄蔽嘉�渭谓慰谓喂 蟽蠀谓蠈谓蟿伪 魏伪峤� 蟿慰峥栂� 峒勎晃晃课瓜� 峒呄�伪蟽喂 魏伪峤� 蔚峒跋� 蟿峤� 蟽蟿蟻伪蟿蠈蟺蔚未慰谓, 蔚峒� 蟿喂 峒�纬伪胃峤肝� 蔚峒断囄�, 蟽蠀渭尾慰蠀位蔚蠉慰谓蟿伪 魏伪峤� 慰峤愇� 峒�蟺o魏蟻蠀蟺蟿蠈渭蔚谓慰谓. 魏伪峤� 蟿慰蟽慰峥ο勎课� 峒�蟺蔚峥栂囄� 蟿慰峥� 蟿峤肝� 蟿慰喂慰峥ο勎课� 蟿蟻蠈蟺慰谓 峒�蟺慰未苇蠂蔚蟽胃伪喂 峤� 峒埾囄刮晃晃迪嵪�, 峤∠� 峒愊囄赶佱礁谓 峒∥澄滇繓蟽胃伪喂 峤佄嘉课�蠅蟼 蟿峥� 胃伪谓维蟿峥� 峒愇何滇繓谓慰谓, 峤呄� 蠂始 峒曄勎迪佄课� 渭峤参� 魏蔚蠉胃峥� 峒愇结蕉 蠁蟻蔚蟽委谓, 峒勎晃晃� 未峤� 蔚峒聪�峥�.  (I 313).

位蠉蠅谓 慰峤栁� 峤� 峒埼较勎瓜兾肝�谓畏蟼 蠁畏蟽委路 蟿委 慰峤栁�; 峒喯佄� 纬蔚 蟺慰谓畏蟻峤赶� 峤� 峤埼聪呄兿兾迪嵪�, 峤呄勎� 蟺慰位蠉蟿蟻慰蟺慰蟼 峒愊佅佄�胃畏, 魏伪峤� 渭萎, 未喂蠈蟿喂 蟽慰蠁蠈蟼, 慰峤曄勏壪� 伪峤愊勧礁谓 蟺蟻慰蟽蔚委蟻畏魏蔚; 渭萎蟺慰蟿蔚 慰峤栁� 蟿蟻蠈蟺慰蟼 蟿峤� 渭苇谓 蟿喂 蟽畏渭伪委谓蔚喂 蟿峤� 峒ξ肝肯�, 蟿峤� 未苇 蟿喂 蟽畏渭伪委谓蔚喂 蟿峤次� 蟿慰峥� 位蠈纬慰蠀 蠂蟻峥喯兾刮铰� 蔚峤斚勏佄肯�慰蟼 纬峤跋� 峒�谓峤聪� 峤� 蟿峤� 10 峒ξ肝肯� 峒斚囅壩� 蔚峒跋� 蟿峤� 蔚峤� 蟿蔚蟿蟻伪渭渭苇谓慰谓, 蟿蟻蠈蟺慰喂 未峤� 位蠈纬慰蠀 伪峒� 蟺慰喂伪峤� 蟺位维蟽蔚喂蟼路 魏伪峤� 蠂蟻峥喯勎蔽� 蟿峥� 蟿蟻蠈蟺峥� 魏伪峤� 峒愊�峤� 蠁蠅谓峥喯� 魏伪峤� 峒愊�峤� 渭蔚位峥段� 峒愇疚蔽晃晃蔽翅繂蟼, 峤∠� 峒愊�峤� 蟿峥喯� 峒�畏未蠈谓慰蟼螄

峒� 蟿蔚 胃伪渭峤� 蟿蟻蠅蟺峥断兾� 蠂苇蔚喂 蟺慰位蠀畏蠂苇伪 蠁蠅谓萎谓 (蟿 521).

蔚峒� 未峤� 慰峒� 蟽慰蠁慰峤� 未蔚喂谓慰委 蔚峒跋兾� 未喂伪位苇纬蔚蟽胃伪喂, 魏伪峤� 峒愊�委蟽蟿伪谓蟿伪喂 蟿峤� 15 伪峤愊勧礁 谓蠈畏渭伪 魏伪蟿峤� 蟺慰位位慰峤合� 蟿蟻蠈蟺慰蠀蟼 位苇纬蔚喂谓路 峒愊�喂蟽蟿维渭蔚谓慰喂 未苇 蟺慰位位慰峤合� 蟿蟻蠈蟺慰蠀蟼 位蠈纬蠅谓 蟺蔚蟻峤� 蟿慰峥� 伪峤愊勎酷喀 蟺慰位蠉蟿蟻慰蟺慰喂 峒偽� 蔚峒段滴�. 蔚峒� 未峤� 慰峒� 蟽慰蠁慰峤� 魏伪峤� <峒�谓胃蟻蠋蟺慰喂蟼 蟽蠀谓蔚峥栁轿蔽�> 峒�纬伪胃慰委 蔚峒跋兾�, 未喂峤� 蟿慰峥ο勏� 蠁畏蟽喂 蟿峤肝� 峤埼聪呄兿兾�伪 峤嵨嘉废佄肯� 蟽慰蠁峤肝� 峤勎较勎� 蟺慰位蠉蟿蟻慰蟺慰谓 蔚峒段轿蔽�, 峤呄勎� 未峤� 蟿慰峥栂� 峒�谓胃蟻蠋蟺慰喂蟼 峒犗�委蟽蟿伪蟿慰 蟺慰位位慰峥栂� 蟿蟻蠈蟺慰喂蟼 蟽蠀谓蔚峥栁轿蔽�.

Codd. LMH        8 蟺蟻慰蔚委蟻畏魏蔚 LM (慰峤曄勏壪� 蟺蟻峤赶� 伪峤愊勧礁谓 蔚峒聪佄肺何� H)        9 峒�谓峤聪� om. LM           10 位蠈纬蠅谓 H 伪峒� 蟺慰喂伪峤�: 伪峒聪勎刮蔽� LMH     12 峤∠� 慰m. M        16 慰峒� om. LM              17 峒�谓胃蟻蠋蟺慰喂蟼 峤佄嘉刮晃滇繓谓 add. Schrader

Inter alia minime neglegenda est 蟿蟻蠈蟺慰蠀 峥ノ废勎肯佄刮何酷喀 interpretatio. Ceterum Socrates Hippiae sophistae de re opinionem auctore Platone his verbis comprehendit: 蟿峤肝� 蟺慰位蠉蟿蟻慰蟺慰谓 蠄蔚蠀未峥� 位苇纬蔚喂蟼 (Hipp. min. 365 螔). Mitior Antisthenes. Cum autem Ulixes apud Iulianum or. II 75 c 峤� 峒愇� 蟿峥喯� 峒肝肝�魏畏蟼 峥ノ�蟿蠅蟻 蟺慰位蠉蟿蟻慰蟺慰蟼 appelletur, fortasse Antisthenis memor Cynicorum admirator fuit.

11. Antisthenis Aias

(1) 峒愇参肯呂幌屛嘉肺� 峒偽� 蟿慰峤合� 伪峤愊勎酷胶蟼 峒∥坚繓谓 未喂魏维味蔚喂谓 慰峒迪�蔚蟻 魏伪峤� 峒愇� 蟿慰峥栂� 蟺蟻维纬渭伪蟽喂 蟺伪蟻峥喯兾蔽铰� 慰峒段次� 纬峤跋� 峤呄勎� 峒愇坚讲 渭峤参� 峒斘次滴� 蟽喂蠅蟺峋段�, 蟿慰蠉蟿峥� 未始 慰峤愇瘁讲谓 峒偽� 峒ξ� 蟺位苇慰谓 位苇纬慰谓蟿喂路 谓峥ξ� 未峤� 慰峒� 渭峤参� 蟺伪蟻伪纬蔚谓蠈渭蔚谓慰喂 蟿慰峥栂� 峒斚佄澄课瓜� 伪峤愊勎酷繓蟼 峒勏�蔚喂蟽喂谓, 峤懳嘉滇繓蟼 未峤� 慰峒� 慰峤愇瘁讲谓 蔚峒拔聪屜勎迪� 未喂魏维味蔚蟿蔚. 魏伪委蟿慰喂 5 蟺慰委伪 蟿喂蟼 峒偽� 未委魏畏 未喂魏伪蟽蟿峥段� 渭峤� 蔚峒拔聪屜勏壩� 纬苇谓慰喂蟿慰, 魏伪峤� 蟿伪峥ο勎� 未喂峤� 位蠈纬蠅谓; 蟿峤� 未峤� 蟺蟻峋段澄嘉� 峒愇澄�纬谓蔚蟿慰 峒斚佄翅砍. (2) 蟿峤� 渭峤参� 慰峤栁� 蟽峥段嘉� 蟿慰峥� 峒埾囄刮晃晃�蠅蟼 峒愇合屛嘉瓜兾� 峒愇翅郊 蠁苇蟻蠅谓, 蟿峤� 未峤� 峤呄�位伪 峤呂次�, 峒愊�喂蟽蟿维渭蔚谓慰蟼 峤呄勎� 慰峤� 蟿峥段� 峤呄�位蠅谓 渭峋段晃晃课� 峒愊�蔚胃蠉渭慰蠀谓 慰峒� 韦蟻峥段迪� 峒�位位峤� 蟿慰峥� 谓蔚魏蟻慰峥� 魏蟻伪-

3. 4 蟿慰峥栂� 伪峤愊勎酷繓蟼 峒斚佄澄课瓜�             8 峒�位位始 峒� 蟿慰峥�

蟿峥喯兾蔽�. 蟿慰峥� 渭峤参� 纬峤跋� 蔚峒� 峒愇合佄�蟿畏蟽伪谓, 峋愇何�蟽伪谓蟿蠈 蟿蔚 峒偽� 蟿峤� 蟽峥段嘉� 魏伪峤� 蟿峤� 位蠉蟿蟻伪 蟿慰峥� 峒澪合勎肯佄肯� 峒愇何课嘉�蟽伪谓蟿慰路 蟿峤� 未峤� 峤呄�位伪 蟿维未蔚 慰峤愇� 峒偽� 峒�谓苇胃蔚蟽伪谓 蟿慰峥栂� 胃蔚慰峥栂� 峒�位位始 峒�蟺苇魏蟻蠀蠄伪谓, (3) 未蔚未喂蠈蟿蔚蟼 蟿蠈谓未蔚 蟿峤肝� 峒�纬伪胃峤肝� 峒勎轿聪佄�, 峤兿� 魏伪峤� 蟺蟻蠈蟿蔚蟻慰谓 峒蔽迪佄肯兿呂晃�蟽伪蟼 伪峤愊勧慷谓 蟿峤� 峒勎澄蔽晃嘉� 蟿峥喯� 胃蔚慰峥� 谓蠉魏蟿蠅蟻 峤ハ兿�蔚蟻 蟿喂 魏伪位峤肝� 峒愊佄澄毕兾�渭蔚谓慰蟼 峒愊�蔚未蔚委魏谓蠀蟿慰 蟿慰峥栂� 峒埾囄蔽刮酷繓蟼. 魏峒�纬峤� 渭峤参� 5 峒�尉喂峥� 位伪尾蔚峥栁� 峒滴绞� 峒�蟺慰未峥� 蟿峤� 峤呄�位伪 蟿慰峥栂� 蠁委位慰喂蟼, 慰峤椣勎肯� 未峤� 峒滴绞� 峒�蟺慰未峥断勎蔽�, 峒愊�蔚峤� 蠂蟻峥喯兾肝蔽� 纬蔚 伪峤愊勎酷繓蟼 慰峤愇� 峒偽� 蟿慰位渭萎蟽蔚喂蔚路 未蔚喂位峤赶� 纬峤跋� 慰峤愇次滇蕉蟼 峒偽� 峒愊�喂蟽萎渭慰喂蟼 峤呄�位慰喂蟼 蠂蟻萎蟽伪喂蟿慰, 蔚峒拔瘁郊蟼 峤呄勎� 蟿峤次� 未蔚喂位委伪谓 伪峤愊勎酷喀 峒愇合單蔽�谓蔚喂 蟿峤� 峤呄�位伪.

(4) 蟽蠂蔚未峤肝� 渭峤参� 慰峤栁� 峒愊兿勎刮� 峒呄�伪谓蟿伪 峤呂嘉课刮�. 慰峒� 蟿蔚 纬峤跋� 未喂伪胃苇谓蟿蔚蟼 10 蟿峤肝� 峒�纬峥段轿� 蠁维蟽魏慰谓蟿蔚蟼 蔚峒段轿蔽� 尾伪蟽喂位蔚峥栂� 蟺蔚蟻峤� 峒�蟻蔚蟿峥喯� 魏蟻委谓蔚喂谓 峒愊�苇蟿蟻蔚蠄伪谓 峒勎晃晃课瓜�, 慰峒� 蟿蔚 慰峤愇瘁讲谓 蔚峒拔聪屜勎迪� 未喂魏维蟽蔚喂谓 峤懴�喂蟽蠂谓蔚峥栂兾肝� 蟺蔚蟻峤� 峤�谓 慰峤愇� 峒聪兿勎�. 峒愇翅郊 未苇 峒愊�委蟽蟿伪渭伪喂 蟿慰峥ο勎�, 峤呄勎� 慰峤愇次滇蕉蟼 峒偽� 尾伪蟽喂位蔚峤合� 峒蔽何蔽结礁蟼 峤⑽� 蟺蔚蟻峤� 峒�蟻蔚蟿峥喯� 魏蟻委谓蔚喂谓 峒愊�喂蟿蟻苇蠄蔚喂蔚谓 峒勎晃晃课瓜� 渭峋段晃晃课� 峒は�蔚蟻 峒�纬伪胃峤赶� 峒拔毕勏佱礁蟼 15 未喂伪纬谓峥段轿蔽� 谓慰蟽萎渭伪蟿伪 峒勎晃会砍 蟺伪蟻蔚委畏.

(5) 魏伪峤� 蔚峒� 渭峤参� 峒ξ� 渭慰喂 蟺蟻峤赶� 峒勎轿聪佄� 峤佄嘉课瓜屜勏佄肯�慰谓, 慰峤愇词� 峒偽� 峒∠勏勧径蟽胃伪委 渭慰喂 未喂苇蠁蔚蟻蔚路 谓峥ξ� 未始 慰峤愇� 峒斚兿勎刮� 峤� 未喂伪蠁苇蟻蔚喂 蟺位苇慰谓 峒愇嘉酷喀 魏伪峤� 蟿慰峥ξ次�. 峤� 渭峤参� 纬峤跋� 慰峤愇� 峒斚兿勎刮� 峤� 蟿喂 峒偽� 未蟻维蟽蔚喂蔚 蠁伪谓蔚蟻峥断�, 峒愇翅郊 未峤� 慰峤愇瘁讲谓 峒偽� 位维胃蟻峋� 蟿慰位渭萎蟽伪喂渭喂 蟺蟻峋段疚蔽�. 魏峒�纬峤� 渭峤参� 慰峤愇� 峒偽� 峒�谓伪蟽蠂慰委渭畏谓 魏伪魏峥断� 峒�魏慰蠉蠅谓, 慰峤愇瘁讲 纬峤跋� 魏伪魏峥断� 蟺维蟽蠂蠅谓, 峤� 未峤� 魏峒偽� 魏蟻蔚渭维渭蔚谓慰蟼, 蔚峒� 20 魏蔚蟻未伪委谓蔚喂谓 蟿喂 渭苇位位慰喂路

(6) 峤呄兿勎瓜� 纬蔚 渭伪蟽蟿喂纬慰峥ξ� 蟺伪蟻蔚峥栂囄� 蟿慰峥栂� 未慰蠉位慰喂蟼 魏伪峤� 蟿蠉蟺蟿蔚喂谓 尉蠉位慰喂蟼 蟿峤� 谓峥断勎� 魏伪峤� 蟺蠀纬渭伪峥栂� 蟿峤� 蟺蟻蠈蟽蠅蟺慰谓, 魏峒勏�蔚喂蟿伪 蟺蔚蟻喂尾伪位蠈渭蔚谓慰蟼 峥ノ�魏畏, 蟿峥喯� 谓蠀魏蟿峤赶� 蔚峒跋� 蟿峤� 蟿蔚峥栂囄肯� 蔚峒跋兾瘁胶蟼 蟿峥段� 蟺慰位蔚渭委蠅谓, 峒蔽迪佄肯兿呂晃�蟽伪蟼 峒�蟺峥單晃肝�. 魏伪峤� 蟿伪峥ο勎� 峤佄嘉课晃课澄�蟽蔚喂 蟺慰喂蔚峥栁�, 峒聪兿壪� 未峤� 魏伪峤� 蟺蔚委蟽蔚喂, 位苇纬蠅谓 峤∠� 魏伪位峥断� 25 蟺苇蟺蟻伪魏蟿伪喂. 峒斚�蔚喂蟿伪 蟿峥段� 峒埾囄刮晃晃�蠅蟼 峤呄�位蠅谓 峤呂次� 峤� 渭伪蟽蟿喂纬委伪蟼 魏伪峤� 峒蔽迪佅屜兿呂晃肯� 峒�尉喂慰峥� 魏蟻伪蟿峥喯兾蔽�;

(7) 峒愇翅郊 渭峤参� 慰峤栁� 峤懳坚繓谓 位苇纬蠅 蟿慰峥栂� 慰峤愇瘁讲谓 蔚峒拔聪屜兾� 魏蟻喂蟿伪峥栂� 魏伪峤� 未喂魏伪蟽蟿伪峥栂�, 渭峤� 蔚峒跋� 蟿慰峤合� 位蠈纬慰蠀蟼 蟽魏慰蟺蔚峥栁� 蟺蔚蟻峤� 峒�蟻蔚蟿峥喯� 魏蟻委谓慰谓蟿伪蟼, 峒�位位始 蔚峒跋� 蟿峤� 峒斚佄澄� 渭峋段晃晃课�. 魏伪峤� 纬峤跋� 峤� 蟺蠈位蔚渭慰蟼 慰峤� 位蠈纬峥� 魏蟻委谓蔚蟿伪喂 30 峒�位位始 峒斚佄翅砍路 慰峤愇词� 峒�谓蟿喂位苇纬蔚喂谓 峒斘疚迪兿勎� 蟺蟻峤赶� 蟿慰峤合� 蟺慰位蔚渭委慰蠀蟼, 峒�位位始 峒� 渭伪蠂慰渭苇谓慰蠀蟼 魏蟻伪蟿蔚峥栁� 峒� 未慰蠀位蔚蠉蔚喂谓 蟽喂蠅蟺峥�. 蟺蟻峤赶� 蟿伪峥ο勎� 峒�胃蟻蔚峥栂勎� 魏伪峤� 蟽魏慰蟺蔚峥栂勎德� 峤∠�, 蔚峒� 渭峤� 未喂魏维蟽蔚蟿蔚 魏伪位峥断�, 纬谓蠋蟽蔚蟽胃蔚 峤呄勎� 慰峤愇次滴嘉�伪谓 峒斚囄滴� 位蠈纬慰蟼 蟺蟻峤赶� 峒斚佄澄课� 峒跋兿囅嵨�, (8) 慰峤愇词� 峒斚兿勎刮� 峤懳坚径蟼 峤� 蟿喂 位苇纬蠅谓 峒�谓峤聪� 峤犗單滴晃�蟽蔚喂, 蔚峒聪兾迪兾肝� 未峤� 峒�魏蟻喂尾峥断� 峤呄勎� 未喂始 峒�蟺慰蟻委伪谓 峒斚佄诚壩� 蟺慰位位慰峤� 魏伪峤� 35 渭伪魏蟻慰峤� 位蠈纬慰喂 位苇纬慰谓蟿伪喂. 峒�位位始 峒� 位苇纬蔚蟿蔚 峤呄勎� 慰峤� 尉蠀谓委蔚蟿蔚 蟿峤� 位蔚纬蠈渭蔚谓伪

4 伪峤愊勧礁谓 X¹ (corr.²)       11 蠁维蟽魏慰谓蟿蔚蟼] 慰峤愇� 峤呂较勎迪�     20 蔚峒� X  蔚峒� 纬蔚 apogr.         33 纬谓蠅蟽胃萎蟽蔚蟽胃蔚

魏伪峤� 峒�谓委蟽蟿伪蟽胃蔚, 峒� 未喂魏维味蔚蟿蔚 峤�蟻胃峥断�. 魏伪峤� 蟿伪峥ο勎� 渭峤� 魏蟻蠉尾未畏谓 {蠁苇蟻蔚蟿蔚}, 峒�位位峤� 蠁伪谓蔚蟻峥断�, 峒滴轿� 纬谓峥断勎� 峤呄勎� 魏伪峤� 伪峤愊勎酷繓蟼 蟿慰峥栂� 未喂魏维味慰蠀蟽喂 未慰蟿苇伪 未委魏畏 峒愊兿勎�谓, 峒偽� 渭峤� 未喂魏维蟽蠅蟽喂谓 峤�蟻胃峥断�. 魏峒勏�蔚喂蟿始 峒聪兿壪� 纬谓蠋蟽蔚蟽胃蔚 峤呄勎� 慰峤� 魏蟻喂蟿伪峤� 蟿峥段� 位蔚纬慰渭苇谓蠅谓 峒�位位峤� 未慰尉伪蟽蟿伪峤� 魏维胃畏蟽胃蔚. (9) 峒愇翅郊 未峤� 未喂伪纬谓蠋蟽魏蔚喂谓 渭峤参� 峤懳坚繓谓 蟺蔚蟻峤� 峒愇嘉酷喀 魏伪峤� 蟿峥段� 峒愇坚慷谓 峒愊�喂蟿蟻苇蟺蠅, 未喂伪未慰尉维味蔚喂谓 未峤� 峒勏�伪蟽喂谓 峒�蟺伪纬慰蟻蔚蠉蠅, 魏伪峤� 蟿伪峥ο勎� 蟺蔚蟻峤� 峒�谓未蟻蠈蟼, 峤兿� 慰峤愊� 峒懳横郊谓 峒�位位始 峒勎合壩� 峒�蠁峥栁合勎蔽� 蔚峒跋� 韦蟻慰委伪谓, 魏伪峤� 蟺蔚蟻峤� 峒愇嘉酷喀 峤兿� 蟺蟻峥断勎肯� 峒�蔚峤� 魏伪峤� 渭蠈谓慰蟼 魏伪峤� 峒勎轿迪� 蟿蔚委蠂慰蠀蟼 蟿苇蟿伪纬渭伪喂.

12. Antisthenis Ulixes

(1) 慰峤� 蟺蟻峤赶� 蟽苇 渭慰喂 渭蠈谓慰谓 峤� 位蠈纬慰蟼, 未喂始 峤兾� 峒�谓苇蟽蟿畏谓, 峒�位位峤� 魏伪峤� 蟺蟻峤赶� 蟿慰峥ο� 峒勎晃晃肯呄� 峒呄�伪谓蟿伪蟼路 蟺位蔚委蠅 纬峤跋� 峒�纬伪胃峤� 蟺蔚蟺慰委畏魏伪 蟿峤� 蟽蟿蟻伪蟿蠈蟺蔚未慰谓 峒愇翅郊 峒� 峤懳嘉滇繓蟼 峒呄�伪谓蟿蔚蟼. 魏伪峤� 蟿伪峥ο勎� 魏伪峤� 味峥段较勎肯� 峒偽� 峒斘晃滴澄课� 峒埾囄刮晃晃�蠅蟼, 魏伪峤� 谓峥ξ� 蟿蔚胃谓蔚峥断勎肯� 位苇纬蠅 蟺蟻峤赶� 峤懳坚径蟼. 峤懳嘉滇繓蟼 渭峤参� 纬峤跋� 5 慰峤愇次滴嘉�伪谓 峒勎晃晃肺� 渭维蠂畏谓 渭蔚渭维蠂畏蟽胃蔚, 峒⑽� 慰峤愊囜蕉 魏伪峤� 峒愇翅郊 渭蔚胃始 峤懳坚慷谓路 峒愇嘉酷蕉 未峤� 蟿峥段� 峒拔次�蠅谓 魏喂谓未蠉谓蠅谓 慰峤愇次滇蕉蟼 峤懳坚慷谓 慰峤愇瘁讲谓 尉蠉谓慰喂未蔚. (2) 魏伪委蟿慰喂 峒愇� 渭峤参� 蟿伪峥栂� 魏慰喂谓伪峥栂� 渭维蠂伪喂蟼, 慰峤愇瘁讲 蔚峒� 魏伪位峥断� 峒�纬蠅谓委味慰喂蟽胃蔚, 蟺位苇慰谓 峒愇澄�纬谓蔚蟿慰 慰峤愇次�谓路 峒愇� 未峤� 蟿慰峥栂� 峒愇嘉酷繓蟼 魏喂谓未蠉谓慰喂蟼, 慰峤撓� 峒愇翅郊 渭蠈谓慰蟼 峒愇何刮轿聪嵨轿迪呂课�, 蔚峒� 渭峤参� 魏伪蟿慰蟻胃蠋蟽伪喂渭喂, 峒呄�伪谓蟿伪 峒∥坚繓谓 峒愊�蔚蟿蔚位蔚峥栂勎�, 峤�谓 峒曃轿滴何� 未蔚峥ο佄� 10 峒�蠁委纬渭蔚胃伪, 蔚峒� 未始 峒愊兿單�位畏谓, 峒愇嘉酷喀 峒偽� 峒懳结礁蟼 峒�谓未蟻峤赶� 峒愊兿勎�蟻畏蟽胃蔚. 慰峤� 纬峤跋� 峒滴轿� 渭伪蠂慰委渭蔚胃伪 蟿慰峥栂� 韦蟻蠅蟽峤� 未蔚峥ο伿� 峒�蠁委纬渭蔚胃伪, 峒�位位始 峒滴轿� 蟿萎谓 蟿蔚 峒櫸晃�谓畏谓 峒�蟺慰位维尾慰喂渭蔚谓 魏伪峤� 蟿峤次� 韦蟻慰委伪谓 峒曃晃课刮嘉滴�. (3) 蟿伪峥ο勎� 未始 峒愇� 蟿慰峥栂� 峒愇嘉酷繓蟼 魏喂谓未蠉谓慰喂蟼 峒愇结繂谓 峒呄�伪谓蟿伪. 峤呄�慰蠀 纬峤跋� 峒ξ� 魏蔚蠂蟻畏渭苇谓慰谓 峒�谓维位蠅蟿慰谓 蔚峒段轿蔽� 蟿峤次� 韦蟻慰委伪谓, 蔚峒� 渭峤� 蟺蟻蠈蟿蔚蟻慰谓 蟿峤� 峒勎澄蔽晃嘉� 蟿峥喯� 胃蔚慰峥� 位维尾慰喂渭蔚谓 蟿峤� 15 魏位伪蟺峤参� 蟺伪蟻始 峒∥坚慷谓, 蟿委蟼 峒愊兿勎刮� 峤� 魏慰渭委蟽伪蟼 未蔚峥ο佄� 蟿峤� 峒勎澄蔽晃嘉� 峒勎晃晃肯� 峒� 峒愇诚�; 峤兾� 蟽蠉 纬蔚 峒蔽迪佄肯兿呂晃�伪蟼 魏蟻委谓蔚喂蟼. 蟽峤� 纬峤跋� 慰峤愇瘁讲谓 慰峒断兾肝毕�, 峤呄兿勎瓜� 蟿峤肝� 峒勎轿聪佄� 蟿峤肝� 峒�谓伪蟽蠋蟽伪谓蟿伪 蟿峤� 峒勎澄蔽晃嘉� 蟿峥喯� 胃蔚慰峥�, 峒�位位始 慰峤� 蟿峤肝� 峤懴單滴幌屛嘉滴轿课� 蟺伪蟻始 峒∥坚慷谓 峒埼晃�尉伪谓未蟻慰谓 峒�蟺慰魏伪位蔚峥栂� 峒蔽迪佅屜兿呂晃课�. (4) 魏伪峤� 蟿峤次� 韦蟻慰委伪谓 渭峤参� 峒佄会慷谓伪喂 峒呄�伪谓蟿蔚蟼 蔚峤斚囄迪兾肝�, 峒愇坚讲 未峤� 蟿峤肝� 峒愇疚迪呄佅屛较勎�, 峤呄�蠅蟼 20 峒斚兿勎蔽� 蟿慰峥ο勎�, 峒�蟺慰魏伪位蔚峥栂� 峒蔽迪佅屜兿呂晃课�; 魏伪委蟿慰喂 蔚峒聪�蔚蟻 魏伪位蠈谓 纬蔚 峒ξ� 峒懳晃滇繓谓 蟿峤次� 峒嘉晃刮课�, 魏伪位峤肝� 魏伪峤� 蟿峤� 蔚峤懴佄滇繓谓 蟿峤� 蟿慰蠉蟿慰蠀 伪峒聪勎刮课�. 魏伪峤� 慰峒� 渭峤参� 峒勎晃晃课� 蠂维蟻喂谓 峒斚囄肯呄兾�, 蟽峤� 未峤� 魏伪峤� 峤�谓蔚喂未委味蔚喂蟼 峒愇嘉课�. 峤懴�峤� 纬峤跋� 峒�渭伪胃委伪蟼 峤�谓 蔚峤� 蟺苇蟺慰谓胃伪蟼 慰峤愇瘁讲谓 慰峒断兾肝�. (5) 魏峒�纬峤� 渭峤参� 慰峤愇� 峤�谓蔚喂未委味蠅 蟽慰喂 蟿峤次� 峒�渭伪胃委伪谓 鈥� 峒勎合壩� 纬峤跋� 伪峤愊勧礁 魏伪峤� 蟽峤� 魏伪峤� <慰峒�> 峒勎晃晃课� 蟺蔚蟺蠈谓胃伪蟽喂谓 峒呄�伪谓蟿蔚蟼 鈥� 峒�位位始 峤呄勎� 未喂峤� 蟿峤� 峤�谓蔚委未畏 蟿峤� 峒愇坚桨 蟽峥澄断屛嘉滴轿肯� 慰峤愊� 慰峒废屜� 蟿蔚 蔚峒� 蟺蔚委胃蔚蟽胃伪喂,

7 慰峤斚勎�                9 峤懳坚繓谓              10 未峤� 蟽蠁伪位蔚委畏谓          16 蟽峤� 纬峤跋乚 蟽蠉 纬蔚      24 蟺蔚蟺蠈谓胃伪 i. e. 蟺蔚蟺蠈谓胃伪蟿蔚 vel 蟺蔚蟺蠈谓胃伪蟽喂谓

峒�位位峤� 魏伪峤� 蟺蟻慰蟽伪蟺蔚喂位蔚峥栂� 峤∠� 魏伪魏峤肝� 未蟻维蟽蠅谓 蟿喂 蟿慰蠉蟽未蔚, 峒愥桨谓 峒愇嘉酷蕉 蟿峤� 峤呄�位伪 蠄畏蠁委蟽蠅谓蟿伪喂. 魏伪峤� 蟺慰位位维魏喂蟼 纬蔚 峒�蟺蔚喂位萎蟽蔚喂蟼 魏伪峤� 蟺慰位位维, 蟺蟻峤段� 魏伪峤� 蟽渭喂魏蟻蠈谓 蟿喂 峒愊佄澄�蟽伪蟽胃伪喂路 峒�位位始 蔚峒聪�蔚蟻 峒愇� 蟿峥段� 蔚峒拔合屜勏壩� 蟿喂 蠂蟻峤� 蟿蔚魏渭伪委蟻蔚蟽胃伪喂, 峤懴�峤� 蟿峥喯� 魏伪魏峥喯� 峤�蟻纬峥喯� 慰峒次课嘉蔽� 蟽蔚 魏伪魏蠈谓 蟿喂 蟽伪蠀蟿峤肝� 峒愊佄澄�蟽蔚蟽胃伪喂.

(6) 魏伪峤� 峒愇嘉酷蕉 渭苇谓, 峤呄勎� 蟿慰峤合� 蟺慰位蔚渭委慰蠀蟼 魏伪魏峥断� 峒愊�慰委畏蟽伪, 未蔚喂位委伪谓 峤�谓蔚喂未委味蔚喂蟼路 蟽峤� 未峤� 峤呄勎� 蠁伪谓蔚蟻峥断� 峒愇枷屜囄肝滴瓜� 魏伪峤� 渭维蟿畏谓, 峒犖晃�胃喂慰蟼 峒ο兾肝�. <峒�> 峤呄勎� 渭蔚蟿峤� 蟺维谓蟿蠅谓 蟿慰峥ο勎� 峒斘聪佄毕兾毕�, 慰峒次滴� 尾蔚位蟿委蠅谓 蔚峒段轿蔽�; 峒斚�蔚喂蟿伪 蟺蔚蟻峤� 峒�蟻蔚蟿峥喯� 蟺蟻峤赶� 峒愇坚讲 位苇纬蔚喂蟼; 峤兿� 蟺蟻峥断勎课� 渭峤参� 慰峤愇� 慰峒断兾肝� 慰峤愇词� 峤呄�蠅蟼 10 峒斘次滴� 渭维蠂蔚蟽胃伪喂, 峒�位位始 峤ハ兿�蔚蟻 峤椣� 峒勎诚佄刮肯� 峤�蟻纬峥� 蠁蔚蟻蠈渭蔚谓慰蟼 蟿维蠂始 峒勎� 蟺慰蟿蔚 峒�蟺慰魏蟿蔚谓蔚峥栂� 蟽蔚伪蠀蟿峤肝� 魏伪魏峥� 蟺蔚蟻喂蟺蔚蟽蠋谓 蟿峥�. o峤愇� 慰峒断兾肝� 峤呄勎� 蟿峤肝� 峒勎轿聪佄� 蟿峤肝� 峒�纬伪胃峤肝� 慰峤斘甘� 峤懴喪� 伪峤懴勎酷喀 蠂蟻峤� 慰峤斘甘� 峤懴喪� 峒愊勎蔽�蟻慰蠀 慰峤斘甘� 峤懴�峤� 蟿峥段� 蟺慰位蔚渭委蠅谓 魏伪魏峤肝� 慰峤愇词� 峤佅勎刮酷喀谓 蟺维蟽蠂蔚喂谓; (7) 蟽峤� 未峤� 峤ハ兿�蔚蟻 慰峒� 蟺伪峥栁次迪� 蠂伪委蟻蔚喂蟼, 峤呄勎� 蟽苇 蠁伪蟽喂谓 慰峒滴次� 峒�谓未蟻蔚峥栁课� 蔚峒段轿蔽�; 峒愇翅郊 未峤� 未蔚喂位蠈蟿伪蟿蠈谓 纬蔚 15 峒佅�维谓蟿蠅谓 蟿蔚 魏伪峤� 未蔚未喂蠈蟿伪 蟿峤肝� 胃维谓伪蟿慰谓 渭维位喂蟽蟿伪路 峤呄兿勎瓜� 纬蔚 蟺蟻峥断勎课� 峤呄�位伪 峒斚囄滴瓜� 峒勏佅佄肺合勎� 魏伪峤� 峒勏勏佅壪勎�, 未喂始 峒呄�蔚蟻 蟽苇 蠁伪蟽喂谓 峒勏勏佅壪勎课� 蔚峒段轿蔽�. 魏伪委蟿慰喂 蟿委 峒偽� 未蟻维蟽蔚喂蟼, 蔚峒� 蟿喂蟼 蟽慰峤� 蟿峥段� 蟺慰位蔚渭委蠅谓 蟿慰喂伪峥ο勎� 峤呄�位伪 峒斚囅壩� 蟺蟻慰蟽苇位胃慰喂; 峒� 蟺慰蠀 魏伪位蠈谓 蟿喂 魏伪峤� 胃伪蠀渭伪蟽蟿峤肝� 峒偽� 蔚峒次�, 蔚峒� 渭畏未苇蟿蔚蟻慰蟼 峤懳坚慷谓 渭畏未峤参� 未蟻峋断兾蔽� 未蠉谓伪喂蟿慰. 峒斚�蔚喂蟿伪 慰峒次滴� 蟿喂 未喂伪蠁苇蟻蔚喂谓 蟿慰喂伪峥ο勎� 峤呄�位伪 20 峒斚囅壩� 峒� 峒愇较勧礁蟼 蟿蔚委蠂慰蠀蟼 魏伪胃峥喯兾肝蔽�; 魏伪峤� 蟽慰峤� 渭蠈谓峥� 未峤� 蟿蔚峥栂囄肯� 慰峤愇� 峒斚兿勎刮� 峤∠� 蟽峤� 蠁萎蟼路 渭蠈谓慰蟼 渭峤参� 慰峤栁� 蟽蠉 纬蔚 峒懴�蟿伪尾蠈蔚喂慰谓 蟺蔚蟻喂苇蟻蠂峥� 蟿蔚峥栂囄肯� 蟺蟻慰尾伪位位蠈渭蔚谓慰蟼 峒懳毕呄勎酷喀路 (8) 峒愇翅郊 未峤� 峒勎肯�位慰蟼 慰峤� 蟺蟻峤赶� 蟿峤� 蟿蔚委蠂畏 蟿峥段� 蟺慰位蔚渭委蠅谓 峒�位位始 蔚峒跋� 伪峤愊勧桨 蔚峒跋兾�蟻蠂慰渭伪喂 蟿峤� 蟿蔚委蠂畏, 魏伪峤� 蟿峥段� 蟺慰位蔚渭委蠅谓 蟿慰峤合� 蟺蟻慰蠁蠉位伪魏伪蟼 峒愇诚佄肺澄肯佅屜勎毕� 伪峤愊勎酷繓蟼 峤呄�位慰喂蟽喂谓 伪峒毕佱慷, 魏伪峤� 蔚峒拔坚蕉 25 蟽蟿蟻伪蟿畏纬峤赶� 魏伪峤� 蠁蠉位伪尉 魏伪峤� 蟽慰峥� 魏伪峤� 蟿峥段� 峒勎晃幌壩� 峒佅�维谓蟿蠅谓, 魏伪峤� 慰峒段次� 蟿维 蟿始 峒愇轿肝�未蔚 魏伪峤� 蟿峤� 峒愇� 蟿慰峥栂� 蟺慰位蔚渭委慰喂蟼, 慰峤愊囜蕉 蟺苇渭蟺蠅谓 魏伪蟿伪蟽魏蔚蠄蠈渭蔚谓慰谓 峒勎晃晃课铰� 峒�位位始 伪峤愊勏屜�, 峤ハ兿�蔚蟻 慰峒� 魏蠀尾蔚蟻谓峥喯勎蔽� 蟿峤次� 谓蠉魏蟿伪 魏伪峤� 蟿峤次� 峒∥嘉�蟻伪谓 蟽魏慰蟺慰峥ο兾刮� 峤呄�蠅蟼 蟽蠋蟽慰蠀蟽喂 蟿慰峤合� 谓伪蠉蟿伪蟼, 慰峤曄勏� 未峤� 魏伪峤� 峒斘诚壩澄� 魏伪峤� 蟽峤� 魏伪峤� 蟿慰峥ο� 峒勎晃晃肯呄� 峒呄�伪谓蟿伪蟼 蟽峥次断�. (9) 慰峤愇词� 峒斚兿勎刮� 峤呂较勎刮轿� 魏委谓未蠀谓慰谓 30 峒斚喯呂澄课� 伪峒跋兿囅佱礁谓 峒∥澄废兾�渭蔚谓慰蟼, 峒愇� 峋� 渭苇位位慰喂渭喂 蟿慰峤合� 蟺慰位蔚渭委慰蠀蟼 魏伪魏蠈谓 蟿喂 未蟻维蟽蔚喂谓路 慰峤愇词� 蔚峒� 渭峤参� 峤勏埼迪兾肝蔽� 渭苇 蟿喂谓蔚蟼 峒斘嘉滴晃晃课�, 纬位喂蠂蠈渭蔚谓慰蟼 峒偽� 蟿慰峥� 未慰魏蔚峥栁� 峒愊勏屛晃枷壩铰� 峒�位位始 蔚峒聪勎� 未慰峥ξ晃肯� 蔚峒聪勎� 蟺蟿蠅蠂峤赶� 魏伪峤� 渭伪蟽蟿喂纬委伪蟼 峤⑽� 渭苇位位慰喂渭喂 蟿慰峤合� 蟺慰位蔚渭委慰蠀蟼 魏伪魏蠈谓 蟿喂 未蟻维蟽蔚喂谓, 峒愊�蔚蠂蔚委蟻慰蠀谓 峒勎�, 魏伪峤� 蔚峒� 渭畏未蔚峤断� 峤佅佱看畏. 慰峤� 纬峤跋� 未慰魏蔚峥栁� 峤� 蟺蠈位蔚渭慰蟼 峒�位位峤� 未蟻峋段� 峒�蔚峤� 魏伪峤� 峒愇� 35 峒∥嘉�蟻峋� 魏伪峤� 峒愇� 谓蠀魏蟿峤� 蠁喂位蔚峥� 蟿喂. 慰峤愇瘁讲 峤呄�位伪 峒愊兿勎� 渭慰喂 蟿蔚蟿伪纬渭苇谓伪, 峒愇� 慰峒废� 蟺蟻慰魏伪位慰峥ξ嘉蔽� 蟿慰峤合� 蟺慰位蔚渭委慰蠀蟼 渭维蠂蔚蟽胃伪喂, 峒�位位始 峤呂较勎刮轿� 峒愇肝�位蔚喂 蟿喂蟼

1 未蟻维蟽蠅谓 蟿喂] 未蟻维蟽伪谓蟿喂            5 峒愊佄澄�蟽伪蟽胃伪喂            11 魏伪魏峥断�             12 峤懴�始 伪峤愊勎酷喀 峒懴勎�蟻慰蠀                         17 未蟻维蟽峥兿�      23 蟿蔚委蠂蔚喂             26 蟺苇渭蟺蠅       36 蟿慰峥栂� 蟺慰位蔚渭委慰喂蟼

蟿蟻蠈蟺慰谓, 魏伪峤� 蟺蟻峤赶� 峒曃轿� 魏伪峤� 蟺蟻峤赶� 蟺慰位位慰峤合� 峒曄勎课刮枷屜� 蔚峒拔际� 峒�蔚委. (10) 慰峤愇词� 峒∥轿�魏伪 魏维渭谓蠅 渭伪蠂蠈渭蔚谓慰蟼, 峤ハ兿�蔚蟻 蟽蠉, 蟿峤� 峤呄�位伪 峒懴勎�蟻慰喂蟼 蟺伪蟻伪未委未蠅渭喂, 峒�位位始 峤佅�蠈蟿伪谓 峒�谓伪蟺伪蠉蠅谓蟿伪喂 慰峒� 蟺慰位苇渭喂慰喂, 蟿蠈蟿蔚 伪峤愊勎酷繓蟼 蟿峥喯� 谓蠀魏蟿峤赶� 峒愊�喂蟿委胃蔚渭伪喂, 峒斚囅壩� 蟿慰喂伪峥ο勎� 峤呄�位伪 峒� 峒愇何滴�谓慰蠀蟼 尾位维蠄蔚喂 渭维位喂蟽蟿伪. 5 魏伪峤� 慰峤愇瘁讲 谓峤何� 蟺蠋蟺慰蟿苇 渭蔚 峒�蠁蔚委位蔚蟿慰, 峤ハ兿�蔚蟻 蟽峤� 蟺慰位位维魏喂蟼 渭伪蠂蠈渭蔚谓慰谓 峒勏兾嘉滴轿课� 蟺苇蟺伪蠀魏蔚谓路 峒�位位始 峒∥轿�魏伪 峒偽� 峥ノ�纬蠂峥兿� 蟽蠉, 蟿畏谓喂魏伪峥ο勎� 峒愇翅郊 蟽峥次断� 蟽苇, 魏伪峤� 蟿慰峤合� 蟺慰位蔚渭委慰蠀蟼 峒�蔚峤� 魏伪魏蠈谓 蟿喂 蟺慰喂峥�, 峒斚囅壩� 蟿峤� 未慰蠀位慰蟺蟻蔚蟺峥� 蟿伪峥ο勎� 峤呄�位伪 魏伪峤� 蟿峤� 峥ノ�魏畏 魏伪峤� 蟿峤跋� 渭维蟽蟿喂纬伪蟼, 未喂始 峒兿� 蟽峤� 峒�蟽蠁伪位峥断� 魏伪胃蔚蠉未蔚喂蟼. 10

(11) 蟽峤� 未始 峤呄勎� 蠁苇蟻蠅谓 峒愇合屛嘉瓜兾毕� 蟿峤肝� 谓蔚魏蟻蠈谓, 峒�谓未蟻蔚峥栁肯� 慰峒次滴� 蔚峒段轿蔽�; 峤兾� 蔚峒� 渭峤� 峒犖聪嵨较� 蠁苇蟻蔚喂谓, 未蠉慰 峒勎轿聪佄迪� 峒偽� 峒愊單迪佄�蟿畏谓, 魏峒勏�蔚喂蟿伪 魏峒�魏蔚峥栁轿课� 蟺蔚蟻峤� 峒�蟻蔚蟿峥喯� 峒聪兿壪� 峒偽� 峒∥坚繓谓 峒犖枷單瓜兾参�蟿慰蠀谓. 魏峒�渭慰峤� 渭峤参� 峤� 伪峤愊勧礁蟼 峒偽� 蟺蟻峤赶� 伪峤愊勎酷胶蟼 峒ξ� 位蠈纬慰蟼路 蟽峤� 未峤� 蟿委 峒偽� 峒斘晃滴澄迪� 峒�渭蠁喂蟽尾畏蟿峥段� 蟺蟻峤赶� 伪峤愊勎肯嵪�; 峒� 未蠀慰峥栁� 渭峤参� 慰峤愇� 峒偽� 蠁蟻慰谓蟿委蟽伪喂蟼, 峒懳结礁蟼 未始 峒偽� 伪峒跋兿囅嵨轿课刮� 峤佄嘉课晃课翅慷谓 15 未蔚喂位蠈蟿蔚蟻慰蟼 蔚峒段轿蔽�; (12) 慰峤愇� 慰峒断兾甘� 峤呄勎� 慰峤� 蟿慰峥� 谓蔚魏蟻慰峥� 蟿慰峥栂� 韦蟻蠅蟽峤段� 峒�位位峤� 蟿峥段� 峤呄�位蠅谓 峒斘嘉滴晃滴� 峤呄�蠅蟼 位维尾慰喂蔚谓; 蟿峤肝� 渭峤参� 纬峤跋� 峒�蟺慰未蠋蟽蔚喂谓 峒斘嘉滴晃晃课�, 蟿峤� 未峤� 峤呄�位伪 峒�谓伪胃萎蟽蔚喂谓 蔚峒跋� 蟿峤� 峒蔽迪佱桨 蟿慰峥栂� 胃蔚慰峥栂�. 蟿慰峤合� 纬峤跋� 谓蔚魏蟻慰峤合� 慰峤� 蟿慰峥栂� 慰峤愇� 峒�谓伪喂蟻慰蠀渭苇谓慰喂蟼 伪峒跋兿囅佅屛�, 峒�位位峤� 蟿慰峥栂� 渭峤� 峒�蟺慰未喂未慰峥ο兾� 胃维蟺蟿蔚喂谓. 蟽峤� 渭峤参� 慰峤栁� 蟿峤� 峒曄勎课刮嘉� 峒愇合屛嘉瓜兾毕偮� 峒愇翅郊 未峤� 蟿峤� 峤�谓蔚喂未喂味蠈渭蔚谓伪 20 峒�蠁蔚喂位蠈渭畏谓 峒愇何滴�谓慰蠀蟼.

(13) 蠁胃蠈谓慰谓 未峤� 魏伪峤� 峒�渭伪胃委伪谓 谓慰蟽蔚峥栂�, 魏伪魏峥段� 峒愇轿蔽较勎瓜幭勎毕勎� 伪峤懴勎酷繓蟼路 魏伪峤� 峤� 渭苇谓 蟽蔚 峒愊�喂胃蠀渭蔚峥栁� 蟺慰喂蔚峥� 蟿峥段� 魏伪位峥段�, 峒� 未峤� 峒�蟺慰蟿蟻苇蟺蔚喂. 峒�谓胃蟻蠋蟺喂谓慰谓 渭峤参� 慰峤栁� 蟿喂 蟺苇蟺慰谓胃伪蟼路 未喂蠈蟿喂 纬峤跋� 峒跋兿囅呄佅屜�, 慰峒次滴� 魏伪峤� 峒�谓未蟻蔚峥栁肯� 蔚峒段轿蔽�. 慰峤愇� 慰峒断兾肝� 峤呄勎� 蟽慰蠁委峋� 蟺蔚蟻峤� 蟺蠈位蔚渭慰谓 魏伪峤� 峒�谓未蟻蔚委峋� 25 慰峤� 蟿伪峤愊勏屛� 峒愊兿勎刮� 峒跋兿囜喀蟽伪喂; 峒�渭伪胃委伪 未峤� 魏伪魏峤肝� 渭苇纬喂蟽蟿慰谓 蟿慰峥栂� 峒斚囄肯呄兾刮�. (14) 慰峒段嘉蔽� 未鈥�, 峒愇�谓 蟺慰蟿苇 蟿喂蟼 峒勏佄� 蟽慰蠁峤赶� 蟺慰喂畏蟿峤聪� 蟺蔚蟻峤� 峒�蟻蔚蟿峥喯� 纬苇谓畏蟿伪喂, 峒愇坚讲 渭峤参� 蟺慰喂萎蟽蔚喂 蟺慰位蠉蟿位伪谓蟿伪 魏伪峤� 蟺慰位蠉渭畏蟿喂谓 魏伪峤� 蟺慰位蠀渭萎蠂伪谓慰谓 魏伪峤� 蟺蟿慰位委蟺慰蟻胃慰谓 魏伪峤� 渭蠈谓慰谓 蟿峤次� 韦蟻慰委伪谓 峒懳幌屛较勎�, 蟽峤� 未苇, 峤∠� 峒愇翅睛渭伪喂, 蟿峤次� 蠁蠉蟽喂谓 峒�蟺蔚喂魏维味蠅谓 蟿慰峥栂� 蟿蔚 谓蠅胃苇蟽喂谓 峤勎轿课瓜� 魏伪峤� 尾慰蠀蟽峤� 蟿慰峥栂� 蠁慰蟻尾维蟽喂谓, 30 峒勎晃晃课瓜� 蟺伪蟻苇蠂慰蠀蟽喂 未蔚蟽渭蔚蠉蔚喂谓 魏伪峤� 味蔚蠀纬谓蠉谓伪喂 伪峤懴勎肯嵪�.

5 慰峤斚勎�                12 峒跋兿壪俔 蟺蠅蟼             18 峒�谓伪喂蟻慰蠀渭苇谓慰蠀蟼 X sec. Lampr.            23 未蠈蟿喂            27 蟺慰喂萎蟽畏 蟺慰位蠉蟿位伪谓 蟿蔚                    30 峤懴�维蟻蠂慰蠀蟽喂 伪峤愊勎肯嵪�

峤埾佄�蟽蟿慰蠀 峒�蟺慰位慰纬委伪谓 (v. s. 4) eiusdem generis fuisse declamationem, cuius orationes Aiacis et Ulixis sunt, dudum intellectum, auctor autem, sicut in Aiace et Ulixe, cum tragoedia certat. Scimus quidem ex Arist慰tele (rhet. 1401 a 35) etiam a Theodecte poeta 螣restis apologiam secundum leges rhetoricas (峒愇� 未喂伪喂蟻苇蟽蔚蠅蟼) esse elaboratam.

Dubia

13. Isocr. 10 (Helenae), 8: 峒の次� 蟿喂谓峤蚕�... 蟿慰位渭峥断兾� 纬蟻维蠁蔚喂谓, 峤∠� 峒斚兿勎刮� 峤� 蟿峥段� 蟺蟿蠅蠂蔚蠀蠈谓蟿蠅谓 魏伪峤� 蠁蔚蠀纬蠈谓蟿蠅谓 尾委慰蟼 味畏位蠅蟿蠈蟿蔚蟻慰蟼 峒� 蟿峥段� 峒勎晃幌壩� 峒�谓胃蟻蠋蟺蠅谓.

Sequentia vide in excerptis ex Isocr. 10, 8-13. Huc rettulerunt Aristot. rhet. 1401 b 25 sq.: 峤呄勎� 峒愇� 蟿慰峥栂� 峒蔽迪佄酷繓蟼 慰峒� 蟺蟿蠅蠂慰峤� 魏伪峤� 峋勎次肯呄兾� 魏伪峤� 峤�蟻蠂慰峥ξ较勎蔽� 魏伪峤� 峤呄勎� 蟿慰峥栂� 蠁蠀纬维蟽喂谓 峒斘疚迪兿勎刮� 慰峒拔何滇繓谓 峤呄�慰蠀 峒偽� 胃苇位蠅蟽喂谓路 峤呄�慰蠀 纬峤跋� 蟿慰峥栂� 未慰魏慰峥ο兾刮� 蔚峤愇次蔽刮嘉课轿滇繓谓 峤懴�维蟻蠂蔚喂 蟿伪峥ο勎�, 魏伪峤� 慰峒废� 蟿伪峥ο勎� 峤懴�维蟻蠂蔚喂, 未蠈尉伪喂蔚谓 峒偽� 蔚峤愇次蔽刮嘉课轿滇繓谓. De Antisthene auctore cogitavit Usener Quaest. Anax. p. 9, M眉ller 18 adn. 2, alii aliter (Muenscher Rh. M. 54, 255 sq. Susemihl ibid. 55, 581 sq.), encomion aliquod ab Isocrate intellegi, ex iis, quae addit, satis apparet.

XIX. Antisthenes

1. Diogenes Laertius 6.1.1: To begin with, he became a pupil of Gorgias the rhetorician, and hence the rhetorical style that he introduces in his dialogues, and especially in his Truth and in his Exhortations. [2] According to Hermippus he intended at the public gathering for the Isthmian games to discourse on the faults and merits of Athenians, Thebans and Lacedaemonians [鈥�]. Later on, however, he came into touch with Socrates.

2. Suda s.v.: Antisthenes of Athens, a Socratic philosopher among the rhetoricians.

3. Jerome, Against Jovinianus 2.14: He wrote countless books, of which some are on philosophy, others on rhetoric.

4. Diogenes Laertius 6.1.15: His writings are preserved in ten volumes. The first includes: A Treatise on Expression, or Styles of Speaking; Ajax, or The Speech of Ajax; Odysseus, or Concerning Odysseus; A Defence of Orestes, or Concerning Forensic Writers; Isography (similar writing), or Lysias and Isocrates; A Reply to the Speech of Isocrates entitled 鈥淲ithout Witnesses.鈥�

Line 2 f.: On this topic see Usener, Kl. Schr. 1.11 (Quaest. Anax. p. 13).

5. Diogenes Laertius 17: The seventh volume contains the following: On Education, or On Names, in five books; . . . On the Use of Names: a controversial work; Of Questioning and Answering.

These works may have touched on rhetoric in some way.  See A. Mueller, De Antisthenis Cynici vita et scriptis (1860) 38 f.

6. Epictetus, 1.17.2: Antisthenes does not say it? Then who was it who wrote: 鈥楾he beginning of education is the study of words鈥�?

Cf. Prodicus of Ceos' Precision in Terms.

7. Diogenes Laertius 6.1.3: He was the first to define statement (or assertion) by saying that a statement is that which sets forth what a thing was or is <or will be>.

8. Aristotle, Metaphysics 1024 b32: Hence it was foolish of Antisthenes to insist that nothing can be described except by its proper definition: one predicate for one subject; from which it followed that contradiction is impossible, and falsehood nearly so.

Alexander of Aphrodisia explains these words at length (Comment. in Aristotelem gr. I p. 434, 25 f. Hayduck), but adds nothing of substance. The passage is rightly attributed to Antisthenes鈥� Truth, although it belongs more to philosophy 鈥� yet the author also treads on the rhetoricians鈥� turf. Therefore, I have added this fragment as well as the preceding.

9. Athenaeus: His political dialogue contains an invective against all Athenians demagogues, the Archelaos one against Gorgias, the Aspasia a slander of Perikles鈥� sons Xanthippos and Paralos.

Aeschines the student of Socrates also wrote an Aspasia; a man who is himself called 鈥榬hetorical鈥� as well (Diog. Laert. 2.7.62 f.). It is fairly strange that two works related to each other (see Aeschinis Socratici reliquiae ed. H. Krauss 8 f., p. 41 f., 71 f.) should have appeared at about the same time, unless one praised her and the other criticized.

10. Porphyrius, Scholion on Homer Odyssey 1.1: Antisthenes claims that Homer is not praising Odysseus when he calls him 鈥榓 man of many devices鈥�, but rather berating him. For he did not make Agamemnon or Ajax 鈥榤en of many devices鈥�, but simple and noble; and the wise Nestor he did not make, by Zeus, a fraud with an untrustworthy character, but he deals straightforwardly with Agamemnon and all the others and, if he has something worthwhile to say regarding military affairs, he gives advice instead of hiding it. And Achilles was so far from accepting such a behaviour that he hates as much as death "that man that hideth one thing in his mind and sayeth another" (Iliad 9.313).

Antisthenes says this by way of refutation [?]. But so what? Is Odysseus a bad person because he is made to be a man of many devices, rather than being called that because he is clever? Does 鈥樝勏佅屜�慰蟼鈥� not signify on the one had a person鈥檚 character, but on the other hand also the use of speech: a man with a 鈥榞ood tropos鈥� is 鈥榯urned鈥� toward the good, but the 蟿蟻蠈蟺慰喂 of speech are the compositions, whatever they are. Homer uses the word to refer to variance both in the voice and in the singing, as with respect to the nightingale: 鈥榳ith many trilling notes she pours forth her rich voice.鈥�^{[Odyssey 19.521]}

Also, if clever people are very good at discussing and know how to express the same idea in several ways, then since they know many ways of speaking about the same thing they are of many devices. And if the clever are good at dealing with people, this is why Homer says that Odysseus, who is clever, is 鈥榦f many devices鈥�: he knew how to deal with people in several different ways.

11. Ajax (translation by Billy Kennedy)

(1.1) I wish I were being tried by the very people who were there with us during this venture. For I know that while I would only need to be silent, nothing would be gained by this man by arguing. But as it is, those who were there during these deeds are absent, and you (1.5) ignorant men are judging me. What sort of justice could one receive from judges who are ignorant? And by arguments at that! But the endeavour came about via action.(2.1) While I picked up and carried the body of Achilles, this man took the arms, knowing that the Trojans were not more eager about the arms, but rather to gain control of the body. For if they had gained control of it, they would have ravaged (2.5) his body and gained requital for Hector. But the arms, these they would not have dedicated to their gods, but would have | hidden them away (3.1) out of fear of this 鈥渂rave鈥� man, who had also previously robbed their temple of the statue of the goddess by night, and as if he were carrying out some noble deed he displayed it to the Achaeans. And indeed I think I deserve to receive them, so that I can restore (3.5) the arms to his friends. But this man, so that he can sell them, since he surely would not dare to use them. For no coward uses conspicuous arms 鈥� he knows that the arms make his cowardice obvious.

(4.1) So it is more or less the same all over. For those men who arranged the contest, though they claim to be kings, entrusted the judgement of excellence to others, and you who are ignorant have undertaken to judge a matter about which you have no clue. But I know this: (4.5) that no king competent to judge about excellence would entrust this to others any more than a good doctor would allow the diagnosis of illnesses by another.

(5.1) And if I were opposed to a man of similar character to myself, being defeated would not matter to me. But as it is, nothing could be more different than me and him. For while there is no exploit he would do openly, I would not dare to do anything surreptitiously. (5.5) And whereas I could not bear a cowardly reputation, nor to be mistreated, he would endure being strung up if he could derive any profit by it.

(6.1) He who in fact did submit himself to being flogged by slaves, and being beaten with rods on the back, and punched with fists in the face, and then having thrown rags about himself, by night he crept inside the walls of the enemy, and having committed temple-robbery, he came back. And this he will admit (6.5) to doing. And perhaps he will be persuasive 鈥� arguing that it is a splendid achievement. And then this man 鈥� who has been flogged and is a temple-robber 鈥� thinks he deserves to gain possession of the arms of Achilles?

(7.1) On the contrary, I enjoin you ignorant men 鈥� judges and jurymen 鈥� not to consider arguments when you are deciding about excellence, but rather to consider deeds. For indeed war is not decided by argument but by action. It is not possible to gainsay the (7.5) enemy, but either to fight and conquer, or be enslaved 鈥� in silence. Look at and consider this! That unless you judge well, you will come to realise that argument has no power in comparison | with action; (8.1) and nor is there any way an arguing man will aid you, but you will know to a nicety that because of a dearth of deeds, many and long arguments are argued. But either admit that you do not understand the arguments made, and adjourn; or judge correctly! And do this (8.5) not secretly, but openly! So that you may realise that there is a penalty that must be paid by the judges themselves, if they do not judge correctly. And then perhaps you will also recognise that you are seated here not as judges over the arguments but merely as guessers. (9.1) But while I rely upon you to make determination about me and my affairs, I forbid all of you from making guesses, and this matter is about a man, who not willingly but rather unwillingly came to Troy, and about (9.5) me, who am always stationed first, and alone, and without walls.

12. Odysseus

(1.1) My argument 鈥� for which I rose to speak 鈥� is not to you alone, but also to all the others. For I have done the army greater good than all of you. And these things, that I would have said to you even if Achilles were alive, I am saying to you now that he is dead. (1.5) For you fought no battle, but those which I also fought with you. But none of you shares with me the knowledge of the risks I took on my own. (2.1) And indeed, in these shared battles, not even if you had contended honourably, would any more have been achieved. But in respect of my ventures 鈥� through which I alone hazarded the dangers 鈥� if in fact I have executed them successfully, then all the goals for which we came to this place have been accomplished (2.5) for you, and if I had failed, you would have been deprived of but one man. For it was not to fight against the Trojans that we came here, but to recover Helen and capture Troy. (3.1) And all these depended on my ventures. For example, when the oracle pronounced Troy impregnable unless we had first seized the statue of the goddess that was stolen from us; who conveyed the statue here (3.5) other than I, the man whom you (Ajax) adjudge guilty of temple-robbery? For you are ignorant, you who call the man who recovered the statue of the goddess 'temple-robber', but not Alexander who stole it from us! (4.1) And while every one of you is praying that Troy be captured, I, who discovered how this will come to pass, you brand 'temple-robber'? And yet if it was really noble to capture Ilion, it was also noble to discover the means to do it. (4.5) And while the others are grateful, you go so far as to reproach me. For through stupidity you are ignorant of the benefits you have received. (5.1) And I in fact am not reproaching you for your stupidity 鈥� for both you and all others who suffer this condition do so involuntarily 鈥� but rather, the fact that you are incapable of believing though saved by these shameful acts of mine, that you were saved by me. And (5.5) you are even threatening in addition that you will do some harm against these men, if they were to vote the arms to me. And indeed you will threaten often and much, before you will accomplish even the slightest thing. But if one must form a judgement from probability, I think that by your wicked rage you will do some harm to your very self.

 (6.1) And so you rebuke me for cowardice because I have done harm to the enemy. But because you were toiling openly and in vain, you were foolish. Or is it because you have done this along with everyone, you think you are better? And then you speak to me about excellence? You who (6.5) in the first place don't know even how you ought to fight, but just like a wild pig is carried away by anger, perhaps one day you will kill yourself when you fall upon something evil. Do you not know that a brave warrior should not suffer evil in any way whatsoever, not by his own hand, or his companion's nor even at the hands of his enemies? (7.1) But do you delight just as children do, because these men say that you are brave? But I say you are actually the greatest coward of all and fear death the most. You who firstly have arms that are unbreakable and unpierceable, on account of which (7.5) they say that you are invulnerable. And yet what would you do, if one of your enemies were to approach you bearing such arms? For surely this would be something fine and marvellous, if neither of you were able to do anything! Secondly, do you think there is any difference between bearing such arms and being ensconced within a city-wall? For you alone (7.10) there is no wall 鈥� so you say. Yet in fact it is you alone who go around carrying a seven-ox-hide wall before yourself. (8.1) Whereas I go unarmed, not just up to the walls of the enemy, but inside the very walls themselves. And I overpower the fully awake sentries of the enemy, weapons and all, and I am the general (8.5) and protector of both you and all of the others, and I know what is going on here and among the enemy, and not because I send another spying; but I myself, just as helmsmen keep watch 鈥� through the night and through the day, so that they save the sailors 鈥� so I am the one who saves both you and all the others. (9.1) And there is no danger that I shirked, because I thought it shameful, provided I could do some damage to the enemy. And not even if some people were likely to witness me, would I have undertaken my ventures out of lust for a glorious reputation; but either as a slave, or as a beggar and knave, (9.5) intending to do some harm to the enemy, I would make my attempt, even if no one was watching. For war does not lend itself to making glorious displays, but to taking action continuously both by day and by night. I have no prescribed armaments in which I challenge the enemy to fight, but by whatever way anyone wants, both (9.10) against one or against many, I am always ready. (10.1) When I grow weary of fighting, I do not, as you do, hand over my arms to another, but whenever the enemy rests, then I attack them in the night, bearing such armaments as will (10.5) harm them the most. And nor has the night ever yet hindered me, as it has many times readily stopped you fighting. But when you are snoring, at precisely that time I keep you safe; and ever doing some harm to the enemy 鈥� bearing these servile weapons, and rags, and lash marks 鈥� because of which you securely sleep.

(11.1) And did you think that picking up and carrying the body was brave? Which if you had not been able to pick up, two men would have picked up, and then they would have perhaps been disputing with us over the prize of valour. And I would have been delivering this very argument to them; and what would you (11.5) be saying as you disputed against them? Or would you have given no heed to two, but feel shame to admit to being more cowardly than one? (12.1) Are you ignorant that the body was of no concern to the Trojans but it was the arms that they were eager to seize? For they were going to give back the body, but the arms they were going to dedicate at their temples to the gods. For those failing to take up bodies don't have shame, but rather those do (12.5) who don't give them up for burial. So you carried away what was easy, while I took from them the things which, by my seizing, brings them reproach.

(13.1) You are suffering from envy and ignorance, the most antithetical of evils to each other: the one makes you desire noble things, the other turns you away from them. So you are the victim of a particularly human frailty 鈥� for since you are strong, you suppose that you are also brave. Are you ignorant that (13.5) cleverness and bravery in battle is not the same thing as being strong? Stupidity is the greatest evil to those who have it. (14.1) But I believe, that if there ever arises a poet who is shrewd concerning excellence, he will portray me as much enduring, and much wily, and much scheming, and a sacker of cities 鈥� the one who alone seized Troy. But you, (14.5) I believe, he will depict with a nature resembling that of lazy donkeys and grazing cattle 鈥� permitting others to chain and yoke them.

13. Isocrates 10: Some even dare write that the life of beggars and exiles is to be more envied than that of all others.