diff --git "a/documents/en-gr/test.json" "b/documents/en-gr/test.json" deleted file mode 100644--- "a/documents/en-gr/test.json" +++ /dev/null @@ -1 +0,0 @@ -{"sent_id":"en-gr-1","doc_id":"en-gr-1","lang":"en-gr","text_a":"Are you willing , so that you yourself may keep your prize , for me to sit here idly in want , while you order me to give her back ? No , if the great-hearted Achaeans give me a prize , suiting it to my mind , so that it will be worth just as much— but if they do not , I myself will come and take your prize , or that of Aias , or that of Odysseus I will seize and bear away . Angry will he be , to whomever I come . But these things we will consider hereafter . Let us now drag a black ship to the shining sea , and quickly gather suitable rowers into it , and place on board a hecatomb , and embark on it the fair-cheeked daughter of Chryses herself . Let one prudent man be its commander , either Aias , or Idomeneus , or brilliant Odysseus , or you , son of Peleus , of all men most extreme , so that on our behalf you may propitiate the god who strikes from afar by offering sacrifice . Glaring from beneath his brows spoke to him swift-footed Achilles : Ah me , clothed in shamelessness , thinking of profit , how shall any man of the Achaeans obey your words with a ready heart either to go on a journey or to fight against men with force ? It was not on account of the Trojan spearmen that I came here to fight , since they have done no wrong to me . Never have they driven off my cattle or my horses , nor ever in deep-soiled Phthia , nurse of men , did they lay waste the harvest , for many things lie between us — shadowy mountains and sounding sea . But you , shameless one , we followed , so that you might rejoice , seeking to win recompense for Menelaus and for yourself , dog-face , from the Trojans . This you disregard , and take no heed of . And now you threaten that you will yourself take my prize away from me , for which I toiled so much , which the sons of the Achaeans gave to me . Never have I prize like yours , whenever the Achaeans sack a well-inhabited citadel of the Trojans . The brunt of furious battle do my hands undertake , but if ever an apportionment comes , your prize is far greater , while small but dear is the reward I take to my ships , when I have worn myself out in the fighting . Now I will go back to Phthia , since it is far better to return home with my beaked ships , nor do I intend while I am here dishonoured to pile up riches and wealth for you . Then the king of men , Agamemnon , answered him : Flee then , if your heart urges you ; I do not beg you to remain for my sake . With me are others who will honour me , and above all Zeus , the lord of counsel . Most hateful to me are you of all the kings that Zeus nurtures , for always strife is dear to you , and wars and battles . If you are very strong , it was a god , I think , who gave you this gift . Go home with your ships and your companions and lord it over the Myrmidons ; for you I care not , nor take heed of your wrath . But I will threaten you thus : as Phoebus Apollo takes from me the daughter of Chryses , her with my ship and my companions I will send back , but I will myself come to your tent and take the fair-cheeked Briseis , your prize , so that you will understand how much mightier I am than you , and another may shrink from declaring himself my equal and likening himself to me to my face . So he spoke . Grief came upon the son of Peleus , and within his shaggy breast his heart was divided , whether he should draw his sharp sword from beside his thigh , and break up the assembly , and slay the son of Atreus , or stay his anger and curb his spirit . While he pondered this in mind and heart , and was drawing from its sheath his great sword , Athene came from heaven . The white-armed goddess Hera had sent her forth , for in her heart she loved and cared for both men alike . She stood behind him , and seized the son of Peleus by his fair hair , appearing to him alone . No one of the others saw her . Achilles was seized with wonder , and turned around , and immediately recognized Pallas Athene . Terribly her eyes shone . Then he addressed her with winged words , and said : Why now , daughter of aegis-bearing Zeus , have you come ? Is it so that you might see the arrogance of Agamemnon , son of Atreus ? One thing I will tell you , and I think this will be brought to pass : through his own excessive pride shall he presently lose his life . Him then the goddess , bright-eyed Athene , answered : I have come from heaven to stay your anger , if you will obey . The goddess white-armed Hera sent me forth , for in her heart she loves and cares for both of you . But come , cease from strife , and do not grasp the sword with your hand . With words indeed taunt him , telling him how it shall be . For thus will I speak , and this thing shall truly be brought to pass . Hereafter three times as many glorious gifts shall be yours on account of this arrogance . But refrain , and obey us . In answer to her spoke swift-footed Achilles : It is necessary , goddess , to observe the words of you two , however angered a man be in his heart , for is it better so . Whoever obeys the gods , to him do they gladly give ear . He spoke , and stayed his heavy hand on the silver hilt , and back into its sheath thrust the great sword , and did not disobey the word of Athene . She returned to Olympus to the palace of aegis-bearing Zeus , to join the company of the other gods . But the son of Peleus again addressed with violent words the son of Atreus , and in no way ceased from his wrath : Heavy with wine , with the face of a dog but the heart of a deer , never have you had courage to arm for battle along with your people , or go forth to an ambush with the chiefs of the Achaeans . That seems to you even as death . Indeed it is far better throughout the wide camp of the Achaeans to deprive of his prize whoever speaks contrary to you . People-devouring king , since you rule over nobodies ; else , son of Atreus , this would be your last piece of insolence . But I will speak out to you , and will swear thereto a mighty oath : by this staff , that shall never more put forth leaves or shoots since first it left its stump among the mountains , nor shall it again grow green , for the bronze has stripped it on all sides of leaves and bark , and now the sons of the Achaeans carry it in their hands when they act as judges , those who guard the ordinances that come from Zeus ; and this shall be for you a mighty oath . Surely some day a longing for Achilles will come upon the sons of the Achaeans one and all , and on that day you will not be able to help them at all , for all your grief , when many shall fall dying before man-slaying Hector . But you will gnaw the heart within you , in anger that you did no honour to the best of the Achaeans . So spoke the son of Peleus , and down to the earth he dashed the staff studded with golden nails , and himself sat down , while over against him the son of Atreus continued to vent his wrath . Then among them arose Nestor , sweet of speech , the clear-voiced orator of the Pylians , from whose tongue flowed speech sweeter than honey . Two generations of mortal men had passed away in his lifetime , who had been born and reared with him before in sacred Pylos , and he was king among the third . He with good intent addressed the gathering and spoke among them : Comrades , great grief has come upon the land of Achaea . Truly would Priam and the sons of Priam rejoice , and the rest of the Trojans would be most glad at heart , were they to hear all this of you two quarrelling , you who are chief among the Danaans in counsel and chief in war . Listen to me , for you are both younger than I . In earlier times I moved among men more warlike than you , and never did they despise me . Such warriors have I never since seen , nor shall I see , as Peirithous was and Dryas , shepherd of the people , and Caeneus and Exadius and godlike Polyphemus , and Theseus , son of Aegeus , a man like the immortals . Mightiest were these of men reared upon the earth ; mightiest were they , and with the mightiest they fought , the mountain-dwelling centaurs , and they destroyed them terribly . So I am shamed both for you and for us , your friends , and I am afraid people will think that this whole affair of yours has been conducted with a sort of cowardice on our part — both the fact that the case came before the court , when it might have been avoided , and the way in which the trial itself was carried on , and finally they will think , as the crowning absurdity of the whole affair , that this opportunity has escaped us through some base cowardice on our part , since we did not save you , and you did not save yourself , though it was quite possible if we had been of any use whatever . Take care , Socrates , that these things be not disgraceful , as well as evil , both to you and to us . Just consider , or rather it is time not to consider any longer , but to have finished considering . And there is just one possible plan ; for all this must be done in the coming night . And if we delay it can no longer be done . But I beg you , Socrates , do as I say and don ' t refuse . Socrates . Why have you come at this time , Crito ? Or isn ' t it still early ? Crito . Yes , very early . Socrates . About what time ? Crito . Just before dawn . Socrates . I am surprised that the watchman of the prison was willing to let you in . Crito . He is used to me by this time , Socrates , because I come here so often , and besides I have done something for him . Socrates . Have you just come , or some time ago ? Crito . Some little time ago . Socrates . Then why did you not wake me at once , instead of sitting by me in silence ? Crito . No , no , by Zeus , Socrates , I only wish I myself were not so sleepless and sorrowful . But I have been wondering at you for some time , seeing how sweetly you sleep ; and I purposely refrained from waking you , that you might pass the time as pleasantly as possible . I have often thought throughout your life hitherto that you were of a happy disposition , and I think so more than ever in this resent misfortune , since you bear it so easily and calmly . Socrates . Well , Crito , it would be absurd if at my age I were disturbed because I must die now . Crito . Other men as old , Socrates , become involved in similar misfortunes , but their age does not in the least prevent them from being disturbed by their fate . Socrates . That is true . But why have you come so early ? Crito . To bring news , Socrates , sad news , though apparently not sad to you , but sad and grievous me and all your friends , and to few of them , I think , so grievous as to me . Socrates . What is this news ? Has the ship come from Delos , at the arrival of which I am to die ? Crito . It has not exactly come , but I think it will come today from the reports of some men who have come from Sunium and left it there . Now it is clear from what they say that it will come today , and so tomorrow , Socrates , your life must end . Socrates . Well , Crito , good luck be with us ! If this is the will of the gods , so be it . However , I do not think it will come today . Crito . What is your reason for not thinking so ? Socrates . I will tell you . I must die on the day after the ship comes in , must I not ? Crito . So those say who have charge of these matters . Socrates . Well , I think it will not come in today , but tomorrow . And my reason for this is a dream which I had a little while ago in the course of this night . And perhaps you let me sleep just at the right time Crito . What was the dream ? Socrates . I dreamed that a beautiful , fair woman , clothed in white raiment , came to me and called me and said , \" Socrates , on the third day thou wouldst come to fertile Phthia . \" Crito . A strange dream , Socrates . Socrates . No , a clear one , at any rate , I think , Crito . Crito . Too clear , apparently . But , my dear Socrates , even now listen to me and save yourself . Since , if you die , it will be no mere single misfortune to me , but I shall lose a friend such as I can never find again , and besides , many persons who do not know you and me well will think I could have saved you if I had been willing to spend money , but that I would not take the trouble . And yet what reputation could be more disgraceful than that of considering one ' s money of more importance than one ' s friends ? For most people will not believe that we were eager to help you to go away from here , but you refused . Socrates . But , my dear Crito , why do we care so much for what most people think ? For the most reasonable men , whose opinion is more worth considering , will think that things were done as they really will be done . Crito . But you see it is necessary , Socrates , to care for the opinion of the public , for this very trouble we are in now shows that the public is able to accomplish not by any means the least , but almost the greatest of evils , if one has a bad reputation with it . Socrates . I only wish , Crito , the people could accomplish the greatest evils , that they might be able to accomplish also the greatest good things . Then all would be well . But now they can do neither of the two ; for they are not able to make a man wise or foolish , but they do whatever occurs to them . Crito . That may well be . But , Socrates , tell me this : you are not considering me and your other friends , are you , fearing that , if you escape , the informers will make trouble for us by saying that we stole you away , and we shall be forced to lose either all our property or a good deal of money , or be punished in some other way besides ? For if you are afraid of anything of that kind , let it go ; since it is right for us to run this risk , and even greater risk than this , if necessary , provided we save you . Now please do as I ask . Socrates . I am considering this , Crito , and many other things . Crito . Well , do not fear this ! for it is not even a large sum of money which we should pay to some men who are willing to save you and get you away from here . Besides , don ' t you see how cheap these informers are , and that not much money would be needed to silence them ? And you have my money at your command , which is enough , I fancy ; and moreover , if because you care for me you think you ought not to spend my money , there are foreigners here willing to spend theirs ; and one of them , Simmias of Thebes , has brought for this especial purpose sufficient funds ; and Cebes also and very many others are ready . So , as I say , do not give up saving yourself through fear of this . And do not be troubled by what you said in the court , that if you went away you would not know what to do with yourself . For in many other places , wherever you go , they will welcome you ; and if you wish to go to Thessaly , I have friends there who will make much of you and will protect you , so that no one in Thessaly shall annoy you . And besides , Socrates , it seems to me the thing you are undertaking to do is not even right — betraying yourself when you might save yourself . And you are eager to bring upon yourself just what your enemies would wish and just what those were eager for who wished to destroy you . And moreover , I think you are abandoning your children , too , for when you might bring them up and educate them , you are going to desert them and go away , and , so far as you are concerned , their fortunes in life will be whatever they happen to meet with , and they will probably meet with such treatment as generally comes to orphans in their destitution . No . Either one ought not to beget children , or one ought to stay by them and bring them up and educate them . But you seem to me to be choosing the laziest way ; and you ought to choose as a good and brave man would choose , you who have been saying all your life that you cared for virtue . Socrates . My dear Crito , your eagerness is worth a great deal , if it should prove to be rightly directed ; but otherwise , the greater it is , the more hard to bear . So we must examine the question whether we ought to do this or not ; for I am not only now but always a man who follows nothing but the reasoning which on consideration seems to me best . And I cannot , now that this has happened to us , discard the arguments I used to advance , but they seem to me much the same as ever , and I revere and honor the same ones as before . And unless we can bring forward better ones in our present situation , be assured that I shall not give way to you , not even if the power of the multitude frighten us with even more terrors than at present , as children are frightened with goblins , threatening us with imprisonments and deaths and confiscations of property . Now how could we examine the matter most reasonably ? By taking up first what you say about opinions and asking whether we were right when we always used to say that we ought to pay attention to some opinions and not to others ? Or were we right before I was condemned to death , whereas it has now been made clear that we were talking merely for the sake of argument and it was really mere play and nonsense ? And I wish to investigate , Crito , in common with you , and see whether our former argument seems different to me under our present conditions , or the same , and whether we shall give it up or be guided by it . But it used to be said , I think , by those who thought they were speaking sensibly , just as I was saying now , that of the opinions held by men some ought to be highly esteemed and others not . In God ' s name , Crito , do you not think this is correct ? For you , humanly speaking , are not involved in the necessity of dying tomorrow , and therefore present conditions would not lead your judgment astray . Now say , do you not think we were correct in saying that we ought not to esteem all the opinions of men , but some and not others , and not those of all men , but only of some ? What do you think ? Is not this true ? Crito . It is . Socrates . Then we ought to esteem the good opinions and not the bad ones ? Crito . Yes . Socrates . And the good ones are those of the wise and the bad ones those of the foolish ? Crito . Of course . Socrates . Come then , what used we to say about this ? If a man is an athlete and makes that his business , does he pay attention to every man ' s praise and blame and opinion or to those of one man only who is a physician or a trainer ? Crito . To those of one man only . Socrates . Then he ought to fear the blame and welcome the praise of that one man and not of the multitude . Crito . Obviously . Socrates . And he must act and exercise and eat and drink as the one man who is his director and who knows the business thinks best rather than as all the others think . Crito . That is true . Socrates . Well then ; if he disobeys the one man and disregards his opinion and his praise , but regards words of the many who have no special knowledge , will he not come to harm ? Crito . Of course he will . Socrates . And what is this harm ? In what direction and upon what part of the one who disobeys does it act ? Crito . Evidently upon his body ; for that is what it ruins . Socrates . Right . Then in other matters , not to enumerate them all , in questions of right and wrong and disgraceful and noble and good and bad , which we are now considering , ought we to follow and fear the opinion of the many or that of the one , if there is anyone who knows about them , whom we ought to revere and fear more than all the others ? And if we do not follow him , we shall injure and cripple that which we used to say is benefited by the right and is ruined by the wrong . Or is there nothing in this ? Crito . I think it is true , Socrates . Socrates . Well then , if through yielding to the opinion of the ignorant we ruin that which is benefited by health and injured by disease , is life worth living for us when that is ruined ? And that is the body , is it not ? Crito . Yes . Socrates . Then is life worth living when the body is worthless and ruined ? Crito . Certainly not . Socrates . But is it worth living when that is ruined which is injured by the wrong and improved by the right ? Or do we think that part of us , whatever it is , which is concerned with right and wrong , is less important than the body ? Crito . By no means . Socrates . But more important ? Crito . Much more . Socrates . Then , most excellent friend , we must not consider at all what the many will say of us , but what he who knows about right and wrong , the one man , and truth herself will say . And so you introduced the discussion wrongly in the first place , when you began by saying we ought to consider the opinion of the multitude about the right and the noble and the good and their opposites . The thought once occurred to us how many republics have been overthrown by people who preferred to live under any form of government other than a republican , and again , how many monarchies and how many oligarchies in times past have been abolished by the people . We reflected , moreover , how many of those individuals who have aspired to absolute power have either been deposed once for all and that right quickly ; or if they have continued in power , no matter for how short a time , they are objects of wonder as having proved to be wise and happy men . Then , too , we had observed , we thought , that even in private homes some people who had rather more than the usual number of servants and some also who had only a very few were nevertheless , though nominally masters , quite unable to assert their authority over even those few . And in addition to this , we reflected that cowherds are the rulers of their cattle , that grooms are the rulers of their horses , and that all who are called herdsmen might properly be regarded as the rulers of the animals over which they are placed in charge . Now we noticed , as we thought , that all these herds obeyed their keepers more readily than men obey their rulers . For the herds go wherever their keeper directs them and graze in those places to which he leads them and keep out of those from which he excludes them . They allow their keeper , moreover , to enjoy , just as he will , the profits that accrue from them . And then again , we have never known of a herd conspiring against its keeper , either to refuse obedience to him or to deny him the privilege of enjoying the profits that accrue . At the same time , herds are more intractable to strangers than to their rulers and those who derive profit from them . Men , however , conspire against none sooner than against those whom they see attempting to rule over them . Thus , as we meditated on this analogy , we were inclined to conclude that for man , as he is constituted , it is easier to rule over any and all other creatures than to rule over men . But when we reflected that there was one Cyrus , the Persian , who reduced to obedience a vast number of men and cities and nations , we were then compelled to change our opinion and decide that to rule men might be a task neither impossible nor even difficult , if one should only go about it in an intelligent manner . At all events , we know that people obeyed Cyrus willingly , although some of them were distant from him a journey of many days , and others of many months ; others , although they had never seen him , and still others who knew well that they never should see him . Nevertheless they were all willing to be his subjects . He ruled over these nations , even though they did not speak the same language as he , nor one nation the same as another ; for all that , he was able to cover so vast a region with the fear which he inspired , that he struck all men with terror and no one tried to withstand him ; and he was able to awaken in all so lively a desire to please him , that they always wished to be guided by his will . Moreover , the tribes that he brought into subjection to himself were so many that it is a difficult matter even to travel to them all , in whatever direction one begin one ' s journey from the palace , whether toward the east or the west , toward the north or the south . Believing this man to be deserving of all admiration , we have therefore investigated who he was in his origin , what natural endowments he possessed , and what sort of education he had enjoyed , that he so greatly excelled in governing men . Accordingly , what we have found out or think we know concerning him we shall now endeavour to present . The father of Cyrus is said to have been Cambyses , king of the Persians : this Cambyses belonged to the stock of the Persidae , and the Persidae derive their name from Perseus . His mother , it is generally agreed , was Mandane ; and this Mandane was the daughter of Astyages , sometime king of the Medes . And even to this day the barbarians tell in story and in song that Cyrus was most handsome in person , most generous of heart , most devoted to learning , and most ambitious , so that he endured all sorts of labour and faced all sorts of danger for the sake of praise . They provide for such hunting out of the public treasury ; and as the king is their leader in war , so he not only takes part in the hunt himself but sees to it that the others hunt , too . The state bears the expense of the hunting for the reason that the training it gives seems to be the best preparation for war itself . For it accustoms them to rise early in the morning and to endure both heat and cold , and it gives them practice in taking long tramps and runs , and they have to shoot or spear a wild beast whenever it comes in their way . And they must often whet their courage when one of the fierce beasts shows fight ; for , of course , they must strike down the animal that comes to close quarters with them , and they must be on their guard against the one that threatens to attack them . In a word , it is not easy to find any quality required in war that is not required also in the chase . Such then were the natural endowments , physical and spiritual , that he is reputed to have had ; but he was educated in conformity with the laws of the Persians ; and these laws appear in their care for the common weal not to start from the same point as they do in most states . For most states permit every one to train his own children just as he will , and the older people themselves to live as they please ; and then they command them not to steal and not to rob , not to break into anybody ' s house , not to strike a person whom they have no right to strike , not to commit adultery , not to disobey an officer , and so forth ; and if a man transgress anyone one of these laws , they punish him . The Persian laws , however , begin at the beginning and take care that from the first their citizens shall not be of such a character as ever to desire anything improper or immoral ; and the measures they take are as follows . They have their so-called \" Free Square , \" where the royal palace and other government buildings are located . The hucksters with their wares , their cries , and their vulgarities are excluded from this and relegated to another part of the city , in order that their tumult may not intrude upon the orderly life of the cultured . This square , enclosing the government buildings , is divided into four parts ; one of these belongs to the boys , one to the youths , another to the men of mature years , and another to those who are past the age for military service . And the laws require them to come daily to their several quarters — the boys and the full-grown men at daybreak ; but the elders may come at whatever time it suits each one ' s convenience , except that they must present themselves on certain specified days . But the youths pass the night also in light armour about the government buildings — all except those who are married ; no inquiry is made for such , unless they be especially ordered in advance to be there , but it is not proper for them to be absent too often . Over each of these divisions there are twelve officers , for the Persians are divided into twelve tribes . To have charge of the boys , such are chosen from the ranks of the elders as seem likely to make out of the boys the best men ; to have charge of the youths , such are chosen from the ranks of the mature men as seem most likely on their part to develop the youths best ; to preside over the mature men , those are selected who seem most likely to fit them best to execute the orders and requirements of the highest authorities ; and of the elders also chiefs are selected who act as overseers to see that those of this class also do their duty . And what duties are assigned to each age to perform we shall now set forth , that it may be better understood what pains the Persians take that their citizens may prove to be the very best . The boys go to school and spend their time in learning justice ; and they say that they go there for this purpose , just as in our country they say that they go to learn to read and write . And their officers spend the greater part of the day in deciding cases for them . For , as a matter of course , boys also prefer charges against one another , just as men do , of theft , robbery , assault , cheating , slander , and other things that naturally come up ; and when they discover any one committing any of these crimes , they punish him , and they punish also any one whom they find accusing another falsely . And they bring one another to trial also charged with an offence for which people hate one another most but go to law least , namely , that of ingratitude ; and if they know that any one is able to return a favour and fails to do so , they punish him also severely . For they think that the ungrateful are likely to be most neglectful of their duty toward their gods , their parents , their country , and their friends ; for it seems that shamelessness goes hand in hand with ingratitude ; and it is that , we know , which leads the way to every moral wrong . They teach the boys self-control also ; and it greatly conduces to their learning self-control that they see their elders also living temperately day by day . And they teach them likewise to obey the officers ; and it greatly conduces to this also that they see their elders implicitly obeying their officers . And besides , they teach them self-restraint in eating and drinking ; and it greatly conduces to this also that they see that their elders do not leave their post to satisfy their hunger until the officers dismiss them ; and the same end is promoted by the fact that the boys do not eat with their mothers but with their teachers , from the time the officers so direct . Furthermore , they bring from home bread for their food , cress for a relish , and for drinking , if any one is thirsty , a cup to draw water from the river . Besides this , they learn to shoot and to throw the spear . This , then , is what the boys do until they are sixteen or seventeen years of age , and after this they are promoted from the class of boys and enrolled among the young men . Now the young men in their turn live as follows : for ten years after they are promoted from the class of boys they pass the nights , as we said before , about the government buildings . This they do for the sake of guarding the city and of developing their powers of self-control ; for this time of life , it seems , demands the most watchful care . And during the day , too , they put themselves at the disposal of the authorities , if they are needed for any service to the state . Whenever it is necessary , they all remain about the public buildings . But when the king goes out hunting , he takes out half the garrison ; and this he does many times a month . Those who go must take bow and arrows and , in addition to the quiver , a sabre or bill in its scabbard ; they carry along also a light shield and two spears , on to throw , the other to use in case of necessity in a hand-to-hand encounter .","text_b":"ἦ ἐθέλεις ὄφρ᾽ αὐτὸς ἔχῃς γέρας , αὐτὰρ ἔμ᾽ αὔτως ἧσθαι δευόμενον , κέλεαι δέ με τήνδ᾽ ἀποδοῦναι ; ἀλλ᾽ εἰ μὲν δώσουσι γέρας μεγάθυμοι Ἀχαιοὶ ἄρσαντες κατὰ θυμὸν ὅπως ἀντάξιον ἔσται : εἰ δέ κε μὴ δώωσιν ἐγὼ δέ κεν αὐτὸς ἕλωμαι ἢ τεὸν ἢ Αἴαντος ἰὼν γέρας , ἢ Ὀδυσῆος ἄξω ἑλών : ὃ δέ κεν κεχολώσεται ὅν κεν ἵκωμαι . ἀλλ᾽ ἤτοι μὲν ταῦτα μεταφρασόμεσθα καὶ αὖτις , νῦν δ᾽ ἄγε νῆα μέλαιναν ἐρύσσομεν εἰς ἅλα δῖαν , ἐν δ᾽ ἐρέτας ἐπιτηδὲς ἀγείρομεν , ἐς δ᾽ ἑκατόμβην θείομεν , ἂν δ᾽ αὐτὴν Χρυσηΐδα καλλιπάρῃον βήσομεν : εἷς δέ τις ἀρχὸς ἀνὴρ βουληφόρος ἔστω , ἢ Αἴας ἢ Ἰδομενεὺς ἢ δῖος Ὀδυσσεὺς ἠὲ σὺ Πηλεΐδη πάντων ἐκπαγλότατ᾽ ἀνδρῶν , ὄφρ᾽ ἥμιν ἑκάεργον ἱλάσσεαι ἱερὰ ῥέξας . τὸν δ᾽ ἄρ᾽ ὑπόδρα ἰδὼν προσέφη πόδας ὠκὺς Ἀχιλλεύς : ὤ μοι ἀναιδείην ἐπιειμένε κερδαλεόφρον πῶς τίς τοι πρόφρων ἔπεσιν πείθηται Ἀχαιῶν ἢ ὁδὸν ἐλθέμεναι ἢ ἀνδράσιν ἶφι μάχεσθαι ; οὐ γὰρ ἐγὼ Τρώων ἕνεκ᾽ ἤλυθον αἰχμητάων δεῦρο μαχησόμενος , ἐπεὶ οὔ τί μοι αἴτιοί εἰσιν : οὐ γὰρ πώποτ᾽ ἐμὰς βοῦς ἤλασαν οὐ δὲ μὲν ἵππους , οὐ δέ ποτ᾽ ἐν Φθίῃ ἐριβώλακι βωτιανείρῃ καρπὸν ἐδηλήσαντ᾽ , ἐπεὶ ἦ μάλα πολλὰ μεταξὺ οὔρεά τε σκιόεντα θάλασσά τε ἠχήεσσα : ἀλλὰ σοὶ ὦ μέγ᾽ ἀναιδὲς ἅμ᾽ ἑσπόμεθ᾽ ὄφρα σὺ χαίρῃς , τιμὴν ἀρνύμενοι Μενελάῳ σοί τε κυνῶπα πρὸς Τρώων : τῶν οὔ τι μετατρέπῃ οὐ δ᾽ ἀλεγίζεις : καὶ δή μοι γέρας αὐτὸς ἀφαιρήσεσθαι ἀπειλεῖς , ᾧ ἔπι πολλὰ μόγησα , δόσαν δέ μοι υἷες Ἀχαιῶν . οὐ μὲν σοί ποτε ἶσον ἔχω γέρας ὁππότ᾽ Ἀχαιοὶ Τρώων ἐκπέρσωσ᾽ εὖ ναιόμενον πτολίεθρον : ἀλλὰ τὸ μὲν πλεῖον πολυάϊκος πολέμοιο χεῖρες ἐμαὶ διέπουσ᾽ : ἀτὰρ ἤν ποτε δασμὸς ἵκηται , σοὶ τὸ γέρας πολὺ μεῖζον , ἐγὼ δ᾽ ὀλίγον τε φίλον τε ἔρχομ᾽ ἔχων ἐπὶ νῆας , ἐπεί κε κάμω πολεμίζων . νῦν δ᾽ εἶμι Φθίην δ᾽ , ἐπεὶ ἦ πολὺ φέρτερόν ἐστιν οἴκαδ᾽ ἴμεν σὺν νηυσὶ κορωνίσιν , οὐ δέ σ᾽ ὀΐω ἐνθάδ᾽ ἄτιμος ἐὼν ἄφενος καὶ πλοῦτον ἀφύξειν . τὸν δ᾽ ἠμείβετ᾽ ἔπειτα ἄναξ ἀνδρῶν Ἀγαμέμνων : φεῦγε μάλ᾽ εἴ τοι θυμὸς ἐπέσσυται , οὐ δέ σ᾽ ἔγωγε λίσσομαι εἵνεκ᾽ ἐμεῖο μένειν : πάρ᾽ ἔμοιγε καὶ ἄλλοι οἵ κέ με τιμήσουσι , μάλιστα δὲ μητίετα Ζεύς . ἔχθιστος δέ μοί ἐσσι διοτρεφέων βασιλήων : αἰεὶ γάρ τοι ἔρις τε φίλη πόλεμοί τε μάχαι τε : εἰ μάλα καρτερός ἐσσι , θεός που σοὶ τό γ᾽ ἔδωκεν : οἴκαδ᾽ ἰὼν σὺν νηυσί τε σῇς καὶ σοῖς ἑτάροισι Μυρμιδόνεσσιν ἄνασσε , σέθεν δ᾽ ἐγὼ οὐκ ἀλεγίζω , οὐ δ᾽ ὄθομαι κοτέοντος : ἀπειλήσω δέ τοι ὧδε : ὡς ἔμ᾽ ἀφαιρεῖται Χρυσηΐδα Φοῖβος Ἀπόλλων , τὴν μὲν ἐγὼ σὺν νηΐ τ᾽ ἐμῇ καὶ ἐμοῖς ἑτάροισι πέμψω , ἐγὼ δέ κ᾽ ἄγω Βρισηΐδα καλλιπάρῃον αὐτὸς ἰὼν κλισίην δὲ τὸ σὸν γέρας ὄφρ᾽ ἐῢ εἰδῇς ὅσσον φέρτερός εἰμι σέθεν , στυγέῃ δὲ καὶ ἄλλος ἶσον ἐμοὶ φάσθαι καὶ ὁμοιωθήμεναι ἄντην . ὣς φάτο : Πηλεΐωνι δ᾽ ἄχος γένετ᾽ , ἐν δέ οἱ ἦτορ στήθεσσιν λασίοισι διάνδιχα μερμήριξεν , ἢ ὅ γε φάσγανον ὀξὺ ἐρυσσάμενος παρὰ μηροῦ τοὺς μὲν ἀναστήσειεν , ὃ δ᾽ Ἀτρεΐδην ἐναρίζοι , ἦε χόλον παύσειεν ἐρητύσειέ τε θυμόν . ἧος ὃ ταῦθ᾽ ὥρμαινε κατὰ φρένα καὶ κατὰ θυμόν , ἕλκετο δ᾽ ἐκ κολεοῖο μέγα ξίφος , ἦλθε δ᾽ Ἀθήνη οὐρανόθεν : πρὸ γὰρ ἧκε θεὰ λευκώλενος Ἥρη ἄμφω ὁμῶς θυμῷ φιλέουσά τε κηδομένη τε : στῆ δ᾽ ὄπιθεν , ξανθῆς δὲ κόμης ἕλε Πηλεΐωνα οἴῳ φαινομένη : τῶν δ᾽ ἄλλων οὔ τις ὁρᾶτο : θάμβησεν δ᾽ Ἀχιλεύς , μετὰ δ᾽ ἐτράπετ᾽ , αὐτίκα δ᾽ ἔγνω Παλλάδ᾽ Ἀθηναίην : δεινὼ δέ οἱ ὄσσε φάανθεν : καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα : τίπτ᾽ αὖτ᾽ αἰγιόχοιο Διὸς τέκος εἰλήλουθας ; ἦ ἵνα ὕβριν ἴδῃ Ἀγαμέμνονος Ἀτρεΐδαο ; ἀλλ᾽ ἔκ τοι ἐρέω , τὸ δὲ καὶ τελέεσθαι ὀΐω : ᾗς ὑπεροπλίῃσι τάχ᾽ ἄν ποτε θυμὸν ὀλέσσῃ . τὸν δ᾽ αὖτε προσέειπε θεὰ γλαυκῶπις Ἀθήνη : ἦλθον ἐγὼ παύσουσα τὸ σὸν μένος , αἴ κε πίθηαι , οὐρανόθεν : πρὸ δέ μ᾽ ἧκε θεὰ λευκώλενος Ἥρη ἄμφω ὁμῶς θυμῷ φιλέουσά τε κηδομένη τε : ἀλλ᾽ ἄγε λῆγ᾽ ἔριδος , μη δὲ ξίφος ἕλκεο χειρί : ἀλλ᾽ ἤτοι ἔπεσιν μὲν ὀνείδισον ὡς ἔσεταί περ : ὧδε γὰρ ἐξερέω , τὸ δὲ καὶ τετελεσμένον ἔσται : καί ποτέ τοι τρὶς τόσσα παρέσσεται ἀγλαὰ δῶρα ὕβριος εἵνεκα τῆσδε : σὺ δ᾽ ἴσχεο , πείθεο δ᾽ ἡμῖν . τὴν δ᾽ ἀπαμειβόμενος προσέφη πόδας ὠκὺς Ἀχιλλεύς : χρὴ μὲν σφωΐτερόν γε θεὰ ἔπος εἰρύσσασθαι καὶ μάλα περ θυμῷ κεχολωμένον : ὧς γὰρ ἄμεινον : ὅς κε θεοῖς ἐπιπείθηται μάλα τ᾽ ἔκλυον αὐτοῦ . ἦ καὶ ἐπ᾽ ἀργυρέῃ κώπῃ σχέθε χεῖρα βαρεῖαν , ἂψ δ᾽ ἐς κουλεὸν ὦσε μέγα ξίφος , οὐ δ᾽ ἀπίθησε μύθῳ Ἀθηναίης : ἣ δ᾽ Οὔλυμπον δὲ βεβήκει δώματ᾽ ἐς αἰγιόχοιο Διὸς μετὰ δαίμονας ἄλλους . Πηλεΐδης δ᾽ ἐξαῦτις ἀταρτηροῖς ἐπέεσσιν Ἀτρεΐδην προσέειπε , καὶ οὔ πω λῆγε χόλοιο : οἰνοβαρές , κυνὸς ὄμματ᾽ ἔχων , κραδίην δ᾽ ἐλάφοιο , οὔτέ ποτ᾽ ἐς πόλεμον ἅμα λαῷ θωρηχθῆναι οὔ τε λόχον δ᾽ ἰέναι σὺν ἀριστήεσσιν Ἀχαιῶν τέτληκας θυμῷ : τὸ δέ τοι κὴρ εἴδεται εἶναι . ἦ πολὺ λώϊόν ἐστι κατὰ στρατὸν εὐρὺν Ἀχαιῶν δῶρ᾽ ἀποαιρεῖσθαι ὅς τις σέθεν ἀντίον εἴπῃ : δημοβόρος βασιλεὺς ἐπεὶ οὐτιδανοῖσιν ἀνάσσεις : ἦ γὰρ ἂν Ἀτρεΐδη νῦν ὕστατα λωβήσαιο . ἀλλ᾽ ἔκ τοι ἐρέω καὶ ἐπὶ μέγαν ὅρκον ὀμοῦμαι : ναὶ μὰ τόδε σκῆπτρον , τὸ μὲν οὔ ποτε φύλλα καὶ ὄζους φύσει , ἐπεὶ δὴ πρῶτα τομὴν ἐν ὄρεσσι λέλοιπεν , οὐ δ᾽ ἀναθηλήσει : περὶ γάρ ῥά ἑ χαλκὸς ἔλεψε φύλλά τε καὶ φλοιόν : νῦν αὖτέ μιν υἷες Ἀχαιῶν ἐν παλάμῃς φορέουσι δικασπόλοι , οἵ τε θέμιστας πρὸς Διὸς εἰρύαται : ὃ δέ τοι μέγας ἔσσεται ὅρκος : ἦ ποτ᾽ Ἀχιλλῆος ποθὴ ἵξεται υἷας Ἀχαιῶν σύμπαντας : τότε δ᾽ οὔ τι δυνήσεαι ἀχνύμενός περ χραισμεῖν , εὖτ᾽ ἂν πολλοὶ ὑφ᾽ Ἕκτορος ἀνδροφόνοιο θνήσκοντες πίπτωσι : σὺ δ᾽ ἔνδοθι θυμὸν ἀμύξεις χωόμενος ὅ τ᾽ ἄριστον Ἀχαιῶν οὐδὲν ἔτισας . ὣς φάτο Πηλεΐδης , ποτὶ δὲ σκῆπτρον βάλε γαίῃ χρυσείοις ἥλοισι πεπαρμένον , ἕζετο δ᾽ αὐτός : Ἀτρεΐδης δ᾽ ἑτέρωθεν ἐμήνιε : τοῖσι δὲ Νέστωρ ἡδυεπὴς ἀνόρουσε λιγὺς Πυλίων ἀγορητής , τοῦ καὶ ἀπὸ γλώσσης μέλιτος γλυκίων ῥέεν αὐδή : τῷ δ᾽ ἤδη δύο μὲν γενεαὶ μερόπων ἀνθρώπων ἐφθίαθ᾽ , οἵ οἱ πρόσθεν ἅμα τράφεν ἠδ᾽ ἐγένοντο ἐν Πύλῳ ἠγαθέῃ , μετὰ δὲ τριτάτοισιν ἄνασσεν : ὅ σφιν ἐὺ φρονέων ἀγορήσατο καὶ μετέειπεν : ὦ πόποι ἦ μέγα πένθος Ἀχαιΐδα γαῖαν ἱκάνει : ἦ κεν γηθήσαι Πρίαμος Πριάμοιό τε παῖδες ἄλλοι τε Τρῶες μέγα κεν κεχαροίατο θυμῷ εἰ σφῶϊν τάδε πάντα πυθοίατο μαρναμένοιϊν , οἳ περὶ μὲν βουλὴν Δαναῶν , περὶ δ᾽ ἐστὲ μάχεσθαι . ἀλλὰ πίθεσθ᾽ : ἄμφω δὲ νεωτέρω ἐστὸν ἐμεῖο : ἤδη γάρ ποτ᾽ ἐγὼ καὶ ἀρείοσιν ἠέ περ ὑμῖν ἀνδράσιν ὡμίλησα , καὶ οὔ ποτέ μ᾽ οἵ γ᾽ ἀθέριζον . οὐ γάρ πω τοίους ἴδον ἀνέρας οὐ δὲ ἴδωμαι , οἷον Πειρίθοόν τε Δρύαντά τε ποιμένα λαῶν Καινέα τ᾽ Ἐξάδιόν τε καὶ ἀντίθεον Πολύφημον Θησέα τ᾽ Αἰγεΐδην , ἐπιείκελον ἀθανάτοισιν : κάρτιστοι δὴ κεῖνοι ἐπιχθονίων τράφεν ἀνδρῶν : κάρτιστοι μὲν ἔσαν καὶ καρτίστοις ἐμάχοντο φηρσὶν ὀρεσκῴοισι καὶ ἐκπάγλως ἀπόλεσσαν . ὡς ἔγωγε καὶ ὑπὲρ σοῦ καὶ ὑπὲρ ἡμῶν τῶν σῶν ἐπιτηδείων αἰσχύνομαι μὴ δόξῃ ἅπαν τὸ πρᾶγμα τὸ περὶ σὲ ἀνανδρίᾳ τινὶ τῇ ἡμετέρᾳ πεπρᾶχθαι , καὶ ἡ εἴσοδος τῆς δίκης εἰς τὸ δικαστήριον ὡς εἰσῆλθεν ἐξὸν μὴ εἰσελθεῖν , καὶ αὐτὸς ὁ ἀγὼν τῆς δίκης ὡς ἐγένετο , καὶ τὸ τελευταῖον δὴ τουτί , ὥσπερ κατάγελως τῆς πράξεως , κακίᾳ τινὶ καὶ ἀνανδρίᾳ τῇ ἡμετέρᾳ διαπεφευγέναι ἡμᾶς δοκεῖν , οἵτινές σε οὐχὶ ἐσώσαμεν οὐδὲ σὺ σαυτόν , οἷόν τε ὂν καὶ δυνατὸν εἴ τι καὶ μικρὸν ἡμῶν ὄφελος ἦν . ταῦτα οὖν , ὦ Σώκρατες , ὅρα μὴ ἅμα τῷ κακῷ καὶ αἰσχρὰ ᾖ σοί τε καὶ ἡμῖν . ἀλλὰ βουλεύου — μᾶλλον δὲ οὐδὲ βουλεύεσθαι ἔτι ὥρα ἀλλὰ βεβουλεῦσθαι — μία δὲ βουλή : τῆς γὰρ ἐπιούσης νυκτὸς πάντα ταῦτα δεῖ πεπρᾶχθαι , εἰ δ᾽ ἔτι περιμενοῦμεν , ἀδύνατον καὶ οὐκέτι οἷόν τε . ἀλλὰ παντὶ τρόπῳ , ὦ Σώκρατες , πείθου μοι καὶ μηδαμῶς ἄλλως ποίει . Σωκράτης . τί τηνικάδε ἀφῖξαι , ὦ Κρίτων ; ἢ οὐ πρῲ ἔτι ἐστίν ; Κρίτων . πάνυ μὲν οὖν . Σωκράτης . πηνίκα μάλιστα ; Κρίτων . ὄρθρος βαθύς . Σωκράτης . θαυμάζω ὅπως ἠθέλησέ σοι ὁ τοῦ δεσμωτηρίου φύλα�� ὑπακοῦσαι . Κρίτων . συνήθης ἤδη μοί ἐστιν , ὦ Σώκρατες , διὰ τὸ πολλάκις δεῦρο φοιτᾶν , καί τι καὶ εὐεργέτηται ὑπ᾽ ἐμοῦ . Σωκράτης . ἄρτι δὲ ἥκεις ἢ πάλαι ; Κρίτων . ἐπιεικῶς πάλαι . Σωκράτης . εἶτα πῶς οὐκ εὐθὺς ἐπήγειράς με , ἀλλὰ σιγῇ παρακάθησαι ; γ Κρίτων . οὐ μὰ τὸν Δία , ὦ Σώκρατες , οὐδ᾽ ἂν αὐτὸς ἤθελον ἐν τοσαύτῃ τε ἀγρυπνίᾳ καὶ λύπῃ εἶναι , ἀλλὰ καὶ σοῦ πάλαι θαυμάζω αἰσθανόμενος ὡς ἡδέως καθεύδεις : καὶ ἐπίτηδές σε οὐκ ἤγειρον ἵνα ὡς ἥδιστα διάγῃς . καὶ πολλάκις μὲν δή σε καὶ πρότερον ἐν παντὶ τῷ βίῳ ηὐδαιμόνισα τοῦ τρόπου , πολὺ δὲ μάλιστα ἐν τῇ νῦν παρεστώσῃ συμφορᾷ , ὡς ῥᾳδίως αὐτὴν καὶ πρᾴως φέρεις . Σωκράτης . καὶ γὰρ ἄν , ὦ Κρίτων , πλημμελὲς εἴη ἀγανακτεῖν τηλικοῦτον ὄντα εἰ δεῖ ἤδη τελευτᾶν . Κρίτων . καὶ ἄλλοι , ὦ Σώκρατες , τηλικοῦτοι ἐν τοιαύταις συμφοραῖς ἁλίσκονται , ἀλλ᾽ οὐδὲν αὐτοὺς ἐπιλύεται ἡ ἡλικία τὸ μὴ οὐχὶ ἀγανακτεῖν τῇ παρούσῃ τύχῃ . Σωκράτης . ἔστι ταῦτα . ἀλλὰ τί δὴ οὕτω πρῲ ἀφῖξαι ; Κρίτων . ἀγγελίαν , ὦ Σώκρατες , φέρων χαλεπήν , οὐ σοί , ὡς ἐμοὶ φαίνεται , ἀλλ᾽ ἐμοὶ καὶ τοῖς σοῖς ἐπιτηδείοις πᾶσιν καὶ χαλεπὴν καὶ βαρεῖαν , ἣν ἐγώ , ὡς ἐμοὶ δοκῶ , ἐν τοῖς βαρύτατ᾽ ἂν ἐνέγκαιμι . Σωκράτης . τίνα ταύτην ; ἢ τὸ πλοῖον ἀφῖκται ἐκ Δήλου , οὗ δεῖ ἀφικομένου τεθνάναι με ; Κρίτων . οὔτοι δὴ ἀφῖκται , ἀλλὰ δοκεῖν μέν μοι ἥξει τήμερον ἐξ ὧν ἀπαγγέλλουσιν ἥκοντές τινες ἀπὸ Σουνίου καὶ καταλιπόντες ἐκεῖ αὐτό . δῆλον οὖν ἐκ τούτων τῶν ἀγγέλων ὅτι ἥξει τήμερον , καὶ ἀνάγκη δὴ εἰς αὔριον ἔσται , ὦ Σώκρατες , τὸν βίον σε τελευτᾶν . Σωκράτης . ἀλλ᾽ , ὦ Κρίτων , τύχῃ ἀγαθῇ , εἰ ταύτῃ τοῖς θεοῖς φίλον , ταύτῃ ἔστω : οὐ μέντοι οἶμαι ἥξειν αὐτὸ τήμερον . Κρίτων . πόθεν τοῦτο τεκμαίρῃ ; Σωκράτης . ἐγώ σοι ἐρῶ . τῇ γάρ που ὑστεραίᾳ δεῖ με ἀποθνῄσκειν ἢ ᾗ ἂν ἔλθῃ τὸ πλοῖον . Κρίτων . φασί γέ τοι δὴ οἱ τούτων κύριοι . Σωκράτης . οὐ τοίνυν τῆς ἐπιούσης ἡμέρας οἶμαι αὐτὸ ἥξειν ἀλλὰ τῆς ἑτέρας . τεκμαίρομαι δὲ ἔκ τινος ἐνυπνίου ὃ ἑώρακα ὀλίγον πρότερον ταύτης τῆς νυκτός : καὶ κινδυνεύεις ἐν καιρῷ τινι οὐκ ἐγεῖραί με . Κρίτων . ἦν δὲ δὴ τί τὸ ἐνύπνιον ; Σωκράτης . ἐδόκει τίς μοι γυνὴ προσελθοῦσα καλὴ καὶ εὐειδής , λευκὰ ἱμάτια ἔχουσα , καλέσαι με καὶ εἰπεῖν : ‘ὦ Σώκρατες , \" ἤματί κεν τριτάτῳ Φθίην ἐρίβωλον ἵκοιο . \" Κρίτων . ἄτοπον τὸ ἐνύπνιον , ὦ Σώκρατες . Σωκράτης . ἐναργὲς μὲν οὖν , ὥς γέ μοι δοκεῖ , ὦ Κρίτων . Κρίτων . λίαν γε , ὡς ἔοικεν . ἀλλ᾽ , ὦ δαιμόνιε Σώκρατες , ἔτι καὶ νῦν ἐμοὶ πιθοῦ καὶ σώθητι : ὡς ἐμοί , ἐὰν σὺ ἀποθάνῃς , οὐ μία συμφορά ἐστιν , ἀλλὰ χωρὶς μὲν τοῦ ἐστερῆσθαι τοιούτου ἐπιτηδείου οἷον ἐγὼ οὐδένα μή ποτε εὑρήσω , ἔτι δὲ καὶ πολλοῖς δόξω , οἳ ἐμὲ καὶ σὲ μὴ σαφῶς ἴσασιν , ὡς οἷός τ᾽ ὤν σε σῴζειν εἰ ἤθελον ἀναλίσκειν χρήματα , ἀμελῆσαι . καίτοι τίς ἂν αἰσχίων εἴη ταύτης δόξα ἢ δοκεῖν χρήματα περὶ πλείονος ποιεῖσθαι �� φίλους ; οὐ γὰρ πείσονται οἱ πολλοὶ ὡς σὺ αὐτὸς οὐκ ἠθέλησας ἀπιέναι ἐνθένδε ἡμῶν προθυμουμένων . Σωκράτης . ἀλλὰ τί ἡμῖν , ὦ μακάριε Κρίτων , οὕτω τῆς τῶν πολλῶν δόξης μέλει ; οἱ γὰρ ἐπιεικέστατοι , ὧν μᾶλλον ἄξιον φροντίζειν , ἡγήσονται αὐτὰ οὕτω πεπρᾶχθαι ὥσπερ ἂν πραχθῇ . Κρίτων . ἀλλ᾽ ὁρᾷς δὴ ὅτι ἀνάγκη , ὦ Σώκρατες , καὶ τῆς τῶν πολλῶν δόξης μέλειν . αὐτὰ δὲ δῆλα τὰ παρόντα νυνὶ ὅτι οἷοί τ᾽ εἰσὶν οἱ πολλοὶ οὐ τὰ σμικρότατα τῶν κακῶν ἐξεργάζεσθαι ἀλλὰ τὰ μέγιστα σχεδόν , ἐάν τις ἐν αὐτοῖς διαβεβλημένος ᾖ . Σωκράτης . εἰ γὰρ ὤφελον , ὦ Κρίτων , οἷοί τ᾽ εἶναι οἱ πολλοὶ τὰ μέγιστα κακὰ ἐργάζεσθαι , ἵνα οἷοί τ᾽ ἦσαν καὶ ἀγαθὰ τὰ μέγιστα , καὶ καλῶς ἂν εἶχεν . νῦν δὲ οὐδέτερα οἷοί τε : οὔτε γὰρ φρόνιμον οὔτε ἄφρονα δυνατοὶ ποιῆσαι , ποιοῦσι δὲ τοῦτο ὅτι ἂν τύχωσι . Κρίτων . ταῦτα μὲν δὴ οὕτως ἐχέτω : τάδε δέ , ὦ Σώκρατες , εἰπέ μοι . ἆρά γε μὴ ἐμοῦ προμηθῇ καὶ τῶν ἄλλων ἐπιτηδείων μή , ἐὰν σὺ ἐνθένδε ἐξέλθῃς , οἱ συκοφάνται ἡμῖν πράγματα παρέχωσιν ὡς σὲ ἐνθένδε ἐκκλέψασιν , καὶ ἀναγκασθῶμεν ἢ καὶ πᾶσαν τὴν οὐσίαν ἀποβαλεῖν ἢ συχνὰ χρήματα , ἢ καὶ ἄλλο τι πρὸς τούτοις παθεῖν ; εἰ γάρ τι τοιοῦτον φοβῇ , ἔασον αὐτὸ χαίρειν : ἡμεῖς γάρ που δίκαιοί ἐσμεν σώσαντές σε κινδυνεύειν τοῦτον τὸν κίνδυνον καὶ ἐὰν δέῃ ἔτι τούτου μείζω . ἀλλ᾽ ἐμοὶ πείθου καὶ μὴ ἄλλως ποίει . Σωκράτης . καὶ ταῦτα προμηθοῦμαι , ὦ Κρίτων , καὶ ἄλλα πολλά . Κρίτων . μήτε τοίνυν ταῦτα φοβοῦ — καὶ γὰρ οὐδὲ πολὺ τἀργύριόν ἐστιν ὃ θέλουσι λαβόντες τινὲς σῶσαί σε καὶ ἐξαγαγεῖν ἐνθένδε . ἔπειτα οὐχ ὁρᾷς τούτους τοὺς συκοφάντας ὡς εὐτελεῖς , καὶ οὐδὲν ἂν δέοι ἐπ᾽ αὐτοὺς πολλοῦ ἀργυρίου ; σοὶ δὲ ὑπάρχει μὲν τὰ ἐμὰ χρήματα , ὡς ἐγὼ οἶμαι , ἱκανά : ἔπειτα καὶ εἴ τι ἐμοῦ κηδόμενος οὐκ οἴει δεῖν ἀναλίσκειν τἀμά , ξένοι οὗτοι ἐνθάδε ἕτοιμοι ἀναλίσκειν : εἷς δὲ καὶ κεκόμικεν ἐπ᾽ αὐτὸ τοῦτο ἀργύριον ἱκανόν , Σιμμίας ὁ Θηβαῖος , ἕτοιμος δὲ καὶ Κέβης καὶ ἄλλοι πολλοὶ πάνυ . ὥστε , ὅπερ λέγω , μήτε ταῦτα φοβούμενος ἀποκάμῃς σαυτὸν σῶσαι , μήτε , ὃ ἔλεγες ἐν τῷ δικαστηρίῳ , δυσχερές σοι γενέσθω ὅτι οὐκ ἂν ἔχοις ἐξελθὼν ὅτι χρῷο σαυτῷ : πολλαχοῦ μὲν γὰρ καὶ ἄλλοσε ὅποι ἂν ἀφίκῃ ἀγαπήσουσί σε : ἐὰν δὲ βούλῃ εἰς Θετταλίαν ἰέναι , εἰσὶν ἐμοὶ ἐκεῖ ξένοι οἵ σε περὶ πολλοῦ ποιήσονται καὶ ἀσφάλειάν σοι παρέξονται , ὥστε σε μηδένα λυπεῖν τῶν κατὰ Θετταλίαν . ἔτι δέ , ὦ Σώκρατες , οὐδὲ δίκαιόν μοι δοκεῖς ἐπιχειρεῖν πρᾶγμα , σαυτὸν προδοῦναι , ἐξὸν σωθῆναι , καὶ τοιαῦτα σπεύδεις περὶ σαυτὸν γενέσθαι ἅπερ ἂν καὶ οἱ ἐχθροί σου σπεύσαιέν τε καὶ ἔσπευσαν σὲ διαφθεῖραι βουλόμενοι . πρὸς δὲ τούτοις καὶ τοὺς ὑεῖς τοὺς σαυτοῦ ἔμοιγε δοκεῖς προδιδόναι , οὕς σοι ἐξὸν καὶ ἐκθρέψαι καὶ ἐκπαιδεῦσαι οἰχήσῃ καταλιπών , καὶ τὸ σὸν μέρος ὅτι ἂν τύχωσι τοῦτο πράξουσιν : τεύξονται δέ , ὡς τὸ εἰκός , ��οιούτων οἷάπερ εἴωθεν γίγνεσθαι ἐν ταῖς ὀρφανίαις περὶ τοὺς ὀρφανούς . ἢ γὰρ οὐ χρὴ ποιεῖσθαι παῖδας ἢ συνδιαταλαιπωρεῖν καὶ τρέφοντα καὶ παιδεύοντα , σὺ δέ μοι δοκεῖς τὰ ῥᾳθυμότατα αἱρεῖσθαι . χρὴ δέ , ἅπερ ἂν ἀνὴρ ἀγαθὸς καὶ ἀνδρεῖος ἕλοιτο , ταῦτα αἱρεῖσθαι , φάσκοντά γε δὴ ἀρετῆς διὰ παντὸς τοῦ βίου ἐπιμελεῖσθαι : Σωκράτης . ὦ φίλε Κρίτων , ἡ προθυμία σου πολλοῦ ἀξία εἰ μετά τινος ὀρθότητος εἴη : εἰ δὲ μή , ὅσῳ μείζων τοσούτῳ χαλεπωτέρα . σκοπεῖσθαι οὖν χρὴ ἡμᾶς εἴτε ταῦτα πρακτέον εἴτε μή : ὡς ἐγὼ οὐ νῦν πρῶτον ἀλλὰ καὶ ἀεὶ τοιοῦτος οἷος τῶν ἐμῶν μηδενὶ ἄλλῳ πείθεσθαι ἢ τῷ λόγῳ ὃς ἄν μοι λογιζομένῳ βέλτιστος φαίνηται . τοὺς δὴ λόγους οὓς ἐν τῷ ἔμπροσθεν ἔλεγον οὐ δύναμαι νῦν ἐκβαλεῖν , ἐπειδή μοι ἥδε ἡ τύχη γέγονεν , ἀλλὰ σχεδόν τι ὅμοιοι φαίνονταί μοι , καὶ τοὺς αὐτοὺς πρεσβεύω καὶ τιμῶ οὕσπερ καὶ πρότερον : ὧν ἐὰν μὴ βελτίω ἔχωμεν λέγειν ἐν τῷ παρόντι , εὖ ἴσθι ὅτι οὐ μή σοι συγχωρήσω , οὐδ᾽ ἂν πλείω τῶν νῦν παρόντων ἡ τῶν πολλῶν δύναμις ὥσπερ παῖδας ἡμᾶς μορμολύττηται , δεσμοὺς καὶ θανάτους ἐπιπέμπουσα καὶ χρημάτων ἀφαιρέσεις . πῶς οὖν ἂν μετριώτατα σκοποίμεθα αὐτά ; εἰ πρῶτον μὲν τοῦτον τὸν λόγον ἀναλάβοιμεν , ὃν σὺ λέγεις περὶ τῶν δοξῶν . πότερον καλῶς ἐλέγετο ἑκάστοτε ἢ οὔ , ὅτι ταῖς μὲν δεῖ τῶν δοξῶν προσέχειν τὸν νοῦν , ταῖς δὲ οὔ ; ἢ πρὶν μὲν ἐμὲ δεῖν ἀποθνῄσκειν καλῶς ἐλέγετο , νῦν δὲ κατάδηλος ἄρα ἐγένετο ὅτι ἄλλως ἕνεκα λόγου ἐλέγετο , ἦν δὲ παιδιὰ καὶ φλυαρία ὡς ἀληθῶς ; ἐπιθυμῶ δ᾽ ἔγωγ᾽ ἐπισκέψασθαι , ὦ Κρίτων , κοινῇ μετὰ σοῦ εἴ τί μοι ἀλλοιότερος φανεῖται , ἐπειδὴ ὧδε ἔχω , ἢ ὁ αὐτός , καὶ ἐάσομεν χαίρειν ἢ πεισόμεθα αὐτῷ . ἐλέγετο δέ πως , ὡς ἐγᾦμαι , ἑκάστοτε ὧδε ὑπὸ τῶν οἰομένων τὶ λέγειν , ὥσπερ νυνδὴ ἐγὼ ἔλεγον , ὅτι τῶν δοξῶν ἃς οἱ ἄνθρωποι δοξάζουσιν δέοι τὰς μὲν περὶ πολλοῦ ποιεῖσθαι , τὰς δὲ μή . τοῦτο πρὸς θεῶν , ὦ Κρίτων , οὐ δοκεῖ καλῶς σοι λέγεσθαι ; — σὺ γάρ , ὅσα γε τἀνθρώπεια , ἐκτὸς εἶ τοῦ μέλλειν ἀποθνῄσκειν αὔριον , καὶ οὐκ ἂν σὲ παρακρούοι ἡ παροῦσα συμφορά : σκόπει δή — οὐχ ἱκανῶς δοκεῖ σοι λέγεσθαι ὅτι οὐ πάσας χρὴ τὰς δόξας τῶν ἀνθρώπων τιμᾶν ἀλλὰ τὰς μέν , τὰς δ᾽ οὔ , οὐδὲ πάντων ἀλλὰ τῶν μέν , τῶν δ᾽ οὔ ; τί φῄς ; ταῦτα οὐχὶ καλῶς λέγεται ; Κρίτων . καλῶς . Σωκράτης . οὐκοῦν τὰς μὲν χρηστὰς τιμᾶν , τὰς δὲ πονηρὰς μή ; Κρίτων . ναί . Σωκράτης . χρησταὶ δὲ οὐχ αἱ τῶν φρονίμων , πονηραὶ δὲ αἱ τῶν ἀφρόνων ; Κρίτων . πῶς δ᾽ οὔ ; Σωκράτης . φέρε δή , πῶς αὖ τὰ τοιαῦτα ἐλέγετο ; γυμναζόμενος ἀνὴρ καὶ τοῦτο πράττων πότερον παντὸς ἀνδρὸς ἐπαίνῳ καὶ ψόγῳ καὶ δόξῃ τὸν νοῦν προσέχει , ἢ ἑνὸς μόνου ἐκείνου ὃς ἂν τυγχάνῃ ἰατρὸς ἢ παιδοτρίβης ὤν ; Κρίτων . ἑνὸς μόνου . Σωκράτης . οὐκοῦν φοβεῖσθαι χρὴ τοὺς ψόγους καὶ ἀσπάζεσθαι τοὺς ἐπαίνους τοὺς τοῦ ἑνὸς ἐκείνου ἀλλὰ μὴ τοὺς τῶν πολλῶν . Κρίτων . δῆλα δή . Σωκράτης . ταύτῃ ἄρα αὐτῷ πρακτέον καὶ γυμναστέον καὶ ἐδεστέον γε καὶ ποτέον , ᾗ ἂν τῷ ἑνὶ δοκῇ , τῷ ἐπιστάτῃ καὶ ἐπαΐοντι , μᾶλλον ἢ ᾗ σύμπασι τοῖς ἄλλοις . Κρίτων . ἔστι ταῦτα . Σωκράτης . εἶεν . ἀπειθήσας δὲ τῷ ἑνὶ καὶ ἀτιμάσας αὐτοῦ τὴν δόξαν καὶ τοὺς ἐπαίνους , τιμήσας δὲ τοὺς τῶν πολλῶν λόγους καὶ μηδὲν ἐπαϊόντων , ἆρα οὐδὲν κακὸν πείσεται ; γ Κρίτων . πῶς γὰρ οὔ ; Σωκράτης . τί δ᾽ ἔστι τὸ κακὸν τοῦτο , καὶ ποῖ τείνει , καὶ εἰς τί τῶν τοῦ ἀπειθοῦντος ; Κρίτων . δῆλον ὅτι εἰς τὸ σῶμα : τοῦτο γὰρ διόλλυσι . Σωκράτης . καλῶς λέγεις . οὐκοῦν καὶ τἆλλα , ὦ Κρίτων , οὕτως , ἵνα μὴ πάντα διΐωμεν , καὶ δὴ καὶ περὶ τῶν δικαίων καὶ ἀδίκων καὶ αἰσχρῶν καὶ καλῶν καὶ ἀγαθῶν καὶ κακῶν , περὶ ὧν νῦν ἡ βουλὴ ἡμῖν ἐστιν , πότερον τῇ τῶν πολλῶν δόξῃ δεῖ ἡμᾶς ἕπεσθαι καὶ φοβεῖσθαι αὐτὴν ἢ τῇ τοῦ ἑνός , εἴ τίς ἐστιν ἐπαΐων , ὃν δεῖ καὶ αἰσχύνεσθαι καὶ φοβεῖσθαι μᾶλλον ἢ σύμπαντας τοὺς ἄλλους ; ᾧ εἰ μὴ ἀκολουθήσομεν , διαφθεροῦμεν ἐκεῖνο καὶ λωβησόμεθα , ὃ τῷ μὲν δικαίῳ βέλτιον ἐγίγνετο τῷ δὲ ἀδίκῳ ἀπώλλυτο . ἢ οὐδέν ἐστι τοῦτο ; Κρίτων . οἶμαι ἔγωγε , ὦ Σώκρατες . Σωκράτης . φέρε δή , ἐὰν τὸ ὑπὸ τοῦ ὑγιεινοῦ μὲν βέλτιον γιγνόμενον , ὑπὸ τοῦ νοσώδους δὲ διαφθειρόμενον διολέσωμεν πειθόμενοι μὴ τῇ τῶν ἐπαϊόντων δόξῃ , ἆρα βιωτὸν ἡμῖν ἐστιν διεφθαρμένου αὐτοῦ ; ἔστι δέ που τοῦτο σῶμα : ἢ οὐχί ; Κρίτων . ναί . Σωκράτης . ἆρ᾽ οὖν βιωτὸν ἡμῖν ἐστιν μετὰ μοχθηροῦ καὶ διεφθαρμένου σώματος ; Κρίτων . οὐδαμῶς . Σωκράτης . ἀλλὰ μετ᾽ ἐκείνου ἄρ᾽ ἡμῖν βιωτὸν διεφθαρμένου , ᾧ τὸ ἄδικον μὲν λωβᾶται , τὸ δὲ δίκαιον ὀνίνησιν ; ἢ φαυλότερον ἡγούμεθα εἶναι τοῦ σώματος ἐκεῖνο , ὅτι ποτ᾽ ἐστὶ τῶν ἡμετέρων , περὶ ὃ ἥ τε ἀδικία καὶ ἡ δικαιοσύνη ἐστίν ; Κρίτων . οὐδαμῶς . Σωκράτης . ἀλλὰ τιμιώτερον ; Κρίτων . πολύ γε . Σωκράτης . οὐκ ἄρα , ὦ βέλτιστε , πάνυ ἡμῖν οὕτω φροντιστέον τί ἐροῦσιν οἱ πολλοὶ ἡμᾶς , ἀλλ᾽ ὅτι ὁ ἐπαΐων περὶ τῶν δικαίων καὶ ἀδίκων , ὁ εἷς καὶ αὐτὴ ἡ ἀλήθεια . ὥστε πρῶτον μὲν ταύτῃ οὐκ ὀρθῶς εἰσηγῇ , εἰσηγούμενος τῆς τῶν πολλῶν δόξης δεῖν ἡμᾶς φροντίζειν περὶ τῶν δικαίων καὶ καλῶν καὶ ἀγαθῶν καὶ τῶν ἐναντίων . ἔννοιά ποθ᾽ ἡμῖν ἐγένετο ὅσαι δημοκρατίαι κατελύθησαν ὑπὸ τῶν ἄλλως πως βουλομένων πολιτεύεσθαι μᾶλλον ἢ ἐν δημοκρατίᾳ , ὅσαι τ᾽ αὖ μοναρχίαι , ὅσαι τε ὀλιγαρχίαι ἀνῄρηνται ἤδη ὑπὸ δήμων , καὶ ὅσοι τυραννεῖν ἐπιχειρήσαντες οἱ μὲν αὐτῶν καὶ ταχὺ πάμπαν κατελύθησαν , οἱ δὲ κἂν ὁποσονοῦν χρόνον ἄρχοντες διαγένωνται , θαυμάζονται ὡς σοφοί τε καὶ εὐτυχεῖς ἄνδρες γεγενημένοι . πολλοὺς δ᾽ ἐδοκοῦμεν καταμεμαθηκέναι καὶ ἐν ἰδίοις οἴκοις τοὺς μὲν ἔχοντας καὶ πλείονας οἰκέτας , τοὺς δὲ καὶ πάνυ ὀλίγους , καὶ ὅμως οὐδὲ τοῖς ὀλίγοις τούτοις πάνυ τι δυναμένους χρῆσθαι πειθομένοις τοὺς δεσπότας . ἔτι δὲ πρὸς τούτοις ἐνενοοῦμεν ὅτι ���ρχοντες μέν εἰσι καὶ οἱ βουκόλοι τῶν βοῶν καὶ οἱ ἱπποφορβοὶ τῶν ἵππων , καὶ πάντες δὲ οἱ καλούμενοι νομεῖς ὧν ἂν ἐπιστατῶσι ζῴων εἰκότως ἂν ἄρχοντες τούτων νομίζοιντο : πάσας τοίνυν ταύτας τὰς ἀγέλας ἐδοκοῦμεν ὁρᾶν μᾶλλον ἐθελούσας πείθεσθαι τοῖς νομεῦσιν ἢ τοὺς ἀνθρώπους τοῖς ἄρχουσι . πορεύονταί τε γὰρ αἱ ἀγέλαι ᾗ ἂν αὐτὰς εὐθύνωσιν οἱ νομεῖς , νέμονταί τε χωρία ἐφ᾽ ὁποῖα ἂν αὐτὰς ἐπάγωσιν , ἀπέχονταί τε ὧν ἂν αὐτὰς ἀπείργωσι : καὶ τοῖς καρποῖς τοίνυν τοῖς γιγνομένοις ἐξ αὐτῶν ἐῶσι τοὺς νομέας χρῆσθαι οὕτως ὅπως ἂν αὐτοὶ βούλωνται . ἔτι τοίνυν οὐδεμίαν πώποτε ἀγέλην ᾐσθήμεθα συστᾶσαν ἐπὶ τὸν νομέα οὔτε ὡς μὴ πείθεσθαι οὔτε ὡς μὴ ἐπιτρέπειν τῷ καρπῷ χρῆσθαι , ἀλλὰ καὶ χαλεπώτεραί εἰσιν αἱ ἀγέλαι πᾶσι τοῖς ἀλλοφύλοις ἢ τοῖς ἄρχουσί τε καὶ ὠφελουμένοις ἀπ᾽ αὐτῶν : ἄνθρωποι δὲ ἐπ᾽ οὐδένας μᾶλλον συνίστανται ἢ ἐπὶ τούτους οὓς ἂν αἴσθωνται ἄρχειν αὑτῶν ἐπιχειροῦντας . ὅτε μὲν δὴ ταῦτα ἐνεθυμούμεθα , οὕτως ἐγιγνώσκομεν περὶ αὐτῶν , ὡς ἀνθρώπῳ πεφυκότι πάντων τῶν ἄλλων ῥᾷον εἴη ζῴων ἢ ἀνθρώπων ἄρχειν . ἐπειδὴ δὲ ἐνενοήσαμεν ὅτι Κῦρος ἐγένετο Πέρσης , ὃς παμπόλλους μὲν ἀνθρώπους ἐκτήσατο πειθομένους αὑτῷ , παμπόλλας δὲ πόλεις , πάμπολλα δὲ ἔθνη , ἐκ τούτου δὴ ἠναγκαζόμεθα μετανοεῖν μὴ οὔτε τῶν ἀδυνάτων οὔτε τῶν χαλεπῶν ἔργων ᾖ τὸ ἀνθρώπων ἄρχειν , ἤν τις ἐπισταμένως τοῦτο πράττῃ . Κύρῳ γοῦν ἴσμεν ἐθελήσαντας πείθεσθαι τοὺς μὲν ἀπέχοντας παμπόλλων ἡμερῶν ὁδόν , τοὺς δὲ καὶ μηνῶν , τοὺς δὲ οὐδ᾽ ἑωρακότας πώποτ᾽ αὐτόν , τοὺς δὲ καὶ εὖ εἰδότας ὅτι οὐδ᾽ ἂν ἴδοιεν , καὶ ὅμως ἤθελον αὐτῷ ὑπακούειν . καὶ τοίνυν τούτων τῶν ἐθνῶν ἦρξεν οὔτε αὐτῷ ὁμογλώττων ὄντων οὔτε ἀλλήλοις , καὶ ὅμως ἐδυνάσθη ἐφικέσθαι μὲν ἐπὶ τοσαύτην γῆν τῷ ἀφ᾽ ἑαυτοῦ φόβῳ , ὥστε καταπλῆξαι πάντας καὶ μηδένα ἐπιχειρεῖν αὐτῷ , ἐδυνάσθη δὲ ἐπιθυμίαν ἐμβαλεῖν τοσαύτην τοῦ πάντας αὐτῷ χαρίζεσθαι ὥστε ἀεὶ τῇ αὐτοῦ γνώμῃ ἀξιοῦν κυβερνᾶσθαι , ἀνηρτήσατο δὲ τοσαῦτα φῦλα ὅσα καὶ διελθεῖν ἔργον ἐστίν , ὅποι ἂν ἄρξηταί τις πορεύεσθαι ἀπὸ τῶν βασιλείων , ἤν τε πρὸς ἕω ἤν τε πρὸς ἑσπέραν ἤν τε πρὸς ἄρκτον ἤν τε πρὸς μεσημβρίαν . ἡμεῖς μὲν δὴ ὡς ἄξιον ὄντα θαυμάζεσθαι τοῦτον τὸν ἄνδρα ἐσκεψάμεθα τίς ποτ᾽ ὢν γενεὰν καὶ ποίαν τινὰ φύσιν ἔχων καὶ ποίᾳ τινὶ παιδευθεὶς παιδείᾳ τοσοῦτον διήνεγκεν εἰς τὸ ἄρχειν ἀνθρώπων . ὅσα οὖν καὶ ἐπυθόμεθα καὶ ᾐσθῆσθαι δοκοῦμεν περὶ αὐτοῦ , ταῦτα πειρασόμεθα διηγήσασθαι . πατρὸς μὲν δὴ ὁ Κῦρος λέγεται γενέσθαι Καμβύσου Περσῶν βασιλέως : ὁ δὲ Καμβύσης οὗτος τοῦ Περσειδῶν γένους ἦν : οἱ δὲ Περσεῖδαι ἀπὸ Περσέως κλῄζονται : μητρὸς δὲ ὁμολογεῖται Μανδάνης γενέσθαι : ἡ δὲ Μανδάνη αὕτη Ἀστυάγους ἦν θυγάτηρ τοῦ Μήδων γενομένου βασιλέως . φῦναι δὲ ὁ Κῦρος λέγεται καὶ ᾁδεται ἔτι καὶ νῦν ὑπὸ τῶν βαρβάρων εἶδος μὲν κάλλιστος , ψυχὴν δὲ φιλανθρωπότατος καὶ φιλομαθέστατος καὶ φιλοτιμότατος , ὥστε πάντα μὲν πόνον ἀνατλῆναι , πάντα δὲ κίνδυνον ὑπομεῖναι τοῦ ἐπαινεῖσθαι ἕνεκα . διὰ τοῦτο δὲ δημοσίᾳ τοῦ θηρᾶν ἐπιμέλονται , καὶ βασιλεὺς ὥσπερ καὶ ἐν πολέμῳ ἡγεμών ἐστιν αὐτοῖς καὶ αὐτός τε θηρᾷ καὶ τῶν ἄλλων ἐπιμελεῖται ὅπως ἂν θηρῶσιν , ὅτι ἀληθεστάτη αὐτοῖς δοκεῖ εἶναι αὕτη ἡ μελέτη τῶν πρὸς τὸν πόλεμον . καὶ γὰρ πρῲ ἀνίστασθαι ἐθίζει καὶ ψύχη καὶ θάλπη ἀνέχεσθαι , γυμνάζει δὲ καὶ ὁδοιπορίαις καὶ δρόμοις , ἀνάγκη δὲ καὶ τοξεῦσαι θηρίον καὶ ἀκοντίσαι ὅπου ἂν παραπίπτῃ . καὶ τὴν ψυχὴν δὲ πολλάκις ἀνάγκη θήγεσθαι ὅταν τι τῶν ἀλκίμων θηρίων ἀνθιστῆται : παίειν μὲν γὰρ δήπου δεῖ τὸ ὁμόσε γιγνόμενον , φυλάξασθαι δὲ τὸ ἐπιφερόμενον : ὥστε οὐ ῥᾴδιον εὑρεῖν τί ἐν τῇ θήρᾳ ἄπεστι τῶν ἐν πολέμῳ παρόντων . φύσιν μὲν δὴ τῆς μορφῆς καὶ τῆς ψυχῆς τοιαύτην ἔχων διαμνημονεύεται : ἐπαιδεύθη γε μὴν ἐν Περσῶν νόμοις : οὗτοι δὲ δοκοῦσιν οἱ νόμοι ἄρχεσθαι τοῦ κοινοῦ ἀγαθοῦ ἐπιμελούμενοι οὐκ ἔνθενπερ ἐν ταῖς πλείσταις πόλεσιν ἄρχονται . αἱ μὲν γὰρ πλεῖσται πόλεις ἀφεῖσαι παιδεύειν ὅπως τις ἐθέλει τοὺς ἑαυτοῦ παῖδας , καὶ αὐτοὺς τοὺς πρεσβυτέρους ὅπως ἐθέλουσι διάγειν , ἔπειτα προστάττουσιν αὐτοῖς μὴ κλέπτειν μηδὲ ἁρπάζειν , μὴ βίᾳ εἰς οἰκίαν παριέναι , μὴ παίειν ὃν μὴ δίκαιον , μὴ μοιχεύειν , μὴ ἀπειθεῖν ἄρχοντι , καὶ τἆλλα τὰ τοιαῦτα ὡσαύτως : ἢν δέ τις τούτων τι παραβαίνῃ , ζημίαν αὐτοῖς ἐπέθεσαν . οἱ δὲ Περσικοὶ νόμοι προλαβόντες ἐπιμέλονται ὅπως τὴν ἀρχὴν μὴ τοιοῦτοι ἔσονται οἱ πολῖται οἷοι πονηροῦ τινος ἢ αἰσχροῦ ἔργου ἐφίεσθαι . ἐπιμέλονται δὲ ὧδε . ἔστιν αὐτοῖς ἐλευθέρα ἀγορὰ καλουμένη , ἔνθα τά τε βασίλεια καὶ τἆλλα ἀρχεῖα πεποίηται . ἐντεῦθεν τὰ μὲν ὤνια καὶ οἱ ἀγοραῖοι καὶ αἱ τούτων φωναὶ καὶ ἀπειροκαλίαι ἀπελήλανται εἰς ἄλλον τόπον , ὡς μὴ μιγνύηται ἡ τούτων τύρβη τῇ τῶν πεπαιδευμένων εὐκοσμίᾳ . διῄρηται δὲ αὕτη ἡ ἀγορὰ ἡ περὶ τὰ ἀρχεῖα τέτταρα μέρη : τούτων δ᾽ ἔστιν ἓν μὲν παισίν , ἓν δὲ ἐφήβοις , ἄλλο τελείοις ἀνδράσιν , ἄλλο τοῖς ὑπὲρ τὰ στρατεύσιμα ἔτη γεγονόσι . νόμῳ δ᾽ εἰς τὰς ἑαυτῶν χώρας ἕκαστοι τούτων πάρεισιν , οἱ μὲν παῖδες ἅμα τῇ ἡμέρᾳ καὶ οἱ τέλειοι ἄνδρες , οἱ δὲ γεραίτεροι ἡνίκ᾽ ἂν ἑκάστῳ προχωρῇ , πλὴν ἐν ταῖς τεταγμέναις ἡμέραις , ἐν αἷς αὐτοὺς δεῖ παρεῖναι . οἱ δὲ ἔφηβοι καὶ κοιμῶνται περὶ τὰ ἀρχεῖα σὺν τοῖς γυμνητικοῖς ὅπλοις πλὴν τῶν γεγαμηκότων : οὗτοι δὲ οὔτε ἐπιζητοῦνται , ἢν μὴ προρρηθῇ παρεῖναι , οὔτε πολλάκις ἀπεῖναι καλόν . ἄρχοντες δ᾽ ἐφ᾽ ἑκάστῳ τούτων τῶν μερῶν εἰσι δώδεκα : δώδεκα γὰρ καὶ Περσῶν φυλαὶ διῄρηνται . καὶ ἐπὶ μὲν τοῖς παισὶν ἐκ τῶν γεραιτέρων ᾑρημένοι εἰσὶν οἳ ἂν δοκῶσι τοὺς παῖδας βελτίστους ἀποδεικνύναι : ἐπὶ δὲ τοῖς ἐφήβοις ἐκ τῶν τελείων ἀνδρῶν οἳ ἂν αὖ τοὺς ἐφήβους βελτίστους δοκῶσι παρέχειν : ἐπὶ δὲ τοῖς τελείοις ἀνδράσιν οἳ ἂν δοκῶσι παρέχειν αὐτοὺς μάλιστα τὰ τεταγμένα ποιοῦντας καὶ τὰ παραγγελλόμενα ὑπὸ τῆς μεγίστης ἀρχῆς : εἰσὶ δὲ καὶ τῶν γεραιτέρων προστάται ᾑρημένοι , οἳ προστατεύουσιν ὅπως καὶ οὗτοι τὰ καθήκοντα ἀποτελῶσιν . ἃ δὲ ἑκάστῃ ἡλικίᾳ προστέτακται ποιεῖν διηγησόμεθα , ὡς μᾶλλον δῆλον γένηται ᾗ ἐπιμέλονται ὡς ἂν βέλτιστοι εἶεν οἱ πολῖται . οἱ μὲν δὴ παῖδες εἰς τὰ διδασκαλεῖα φοιτῶντες διάγουσι μανθάνοντες δικαιοσύνην : καὶ λέγουσιν ὅτι ἐπὶ τοῦτο ἔρχονται ὥσπερ παρ᾽ ἡμῖν ὅτι γράμματα μαθησόμενοι . οἱ δ᾽ ἄρχοντες αὐτῶν διατελοῦσι τὸ πλεῖστον τῆς ἡμέρας δικάζοντες αὐτοῖς . γίγνεται γὰρ δὴ καὶ παισὶ πρὸς ἀλλήλους ὥσπερ ἀνδράσιν ἐγκλήματα καὶ κλοπῆς καὶ ἁρπαγῆς καὶ βίας καὶ ἀπάτης καὶ κακολογίας καὶ ἄλλων οἵων δὴ εἰκός . οὓς δ᾽ ἂν γνῶσι τούτων τι ἀδικοῦντας , τιμωροῦνται . κολάζουσι δὲ καὶ ὃν ἂν ἀδίκως ἐγκαλοῦντα εὑρίσκωσι . δικάζουσι δὲ καὶ ἐγκλήματος οὗ ἕνεκα ἄνθρωποι μισοῦσι μὲν ἀλλήλους μάλιστα , δικάζονται δὲ ἥκιστα , ἀχαριστίας , καὶ ὃν ἂν γνῶσι δυνάμενον μὲν χάριν ἀποδιδόναι , μὴ ἀποδιδόντα δέ , κολάζουσι καὶ τοῦτον ἰσχυρῶς . οἴονται γὰρ τοὺς ἀχαρίστους καὶ περὶ θεοὺς ἂν μάλιστα ἀμελῶς ἔχειν καὶ περὶ γονέας καὶ πατρίδα καὶ φίλους . ἕπεσθαι δὲ δοκεῖ μάλιστα τῇ ἀχαριστίᾳ ἡ ἀναισχυντία : καὶ γὰρ αὕτη μεγίστη δοκεῖ εἶναι ἐπὶ πάντα τὰ αἰσχρὰ ἡγεμών . διδάσκουσι δὲ τοὺς παῖδας καὶ σωφροσύνην : μέγα δὲ συμβάλλεται εἰς τὸ μανθάνειν σωφρονεῖν αὐτοὺς ὅτι καὶ τοὺς πρεσβυτέρους ὁρῶσιν ἀνὰ πᾶσαν ἡμέραν σωφρόνως διάγοντας . διδάσκουσι δὲ αὐτοὺς καὶ πείθεσθαι τοῖς ἄρχουσι : μέγα δὲ καὶ εἰς τοῦτο συμβάλλεται ὅτι ὁρῶσι τοὺς πρεσβυτέρους πειθομένους τοῖς ἄρχουσιν ἰσχυρῶς . διδάσκουσι δὲ καὶ ἐγκράτειαν γαστρὸς καὶ ποτοῦ : μέγα δὲ καὶ εἰς τοῦτο συμβάλλεται ὅτι ὁρῶσι τοὺς πρεσβυτέρους οὐ πρόσθεν ἀπιόντας γαστρὸς ἕνεκα πρὶν ἂν ἀφῶσιν οἱ ἄρχοντες , καὶ ὅτι οὐ παρὰ μητρὶ σιτοῦνται οἱ παῖδες , ἀλλὰ παρὰ τῷ διδασκάλῳ , ὅταν οἱ ἄρχοντες σημήνωσι . φέρονται δὲ οἴκοθεν σῖτον μὲν ἄρτον , ὄψον δὲ κάρδαμον , πιεῖν δέ , ἤν τις διψῇ , κώθωνα , ὡς ἀπὸ τοῦ ποταμοῦ ἀρύσασθαι . πρὸς δὲ τούτοις μανθάνουσι καὶ τοξεύειν καὶ ἀκοντίζειν . μέχρι μὲν δὴ ἓξ ἢ ἑπτακαίδεκα ἐτῶν ἀπὸ γενεᾶς οἱ παῖδες ταῦτα πράττουσιν , ἐκ τούτου δὲ εἰς τοὺς ἐφήβους ἐξέρχονται . οὗτοι δ᾽ αὖ οἱ ἔφηβοι διάγουσιν ὧδε . δέκα ἔτη ἀφ᾽ οὗ ἂν ἐκ παίδων ἐξέλθωσι κοιμῶνται μὲν περὶ τὰ ἀρχεῖα , ὥσπερ προειρήκαμεν , καὶ φυλακῆς ἕνεκα τῆς πόλεως καὶ σωφροσύνης : δοκεῖ γὰρ αὕτη ἡ ἡλικία μάλιστα ἐπιμελείας δεῖσθαι : παρέχουσι δὲ καὶ τὴν ἡμέραν ἑαυτοὺς τοῖς ἄρχουσι χρῆσθαι ἤν τι δέωνται ὑπὲρ τοῦ κοινοῦ . καὶ ὅταν μὲν δέῃ , πάντες μένουσι περὶ τὰ ἀρχεῖα : ὅταν δὲ ἐξίῃ βασιλεὺς ἐπὶ θήραν , ἐξάγει τὴν ἡμίσειαν τῆς φυλακῆς : ποιεῖ δὲ τοῦτο πολλάκις τοῦ μηνός . ἔχειν δὲ δεῖ τοὺς ἐξιόντας τόξα καὶ παρὰ τὴν φαρέτραν ἐν κολεῷ κοπίδα ἢ σάγαριν , ἔτι δὲ γέρρον καὶ παλτὰ δύο , ὥστε τὸ μὲν ἀφεῖναι , τῷ δ᾽ , ἂν δέῃ , ἐκ χειρὸς χρῆσθαι .","sure_align":"0-1 1-1 2-1 15-10 16-10 19-11 20-11 23-13 24-13 25-15 28-16 26-17 27-17 29-17 4-2 5-2 7-3 6-4 8-4 9-4 11-5 13-8 14-8 33-20 48-29 49-29 53-30 54-30 55-30 56-30 50-31 51-31 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