From 535a9442da74d5e476874b7579b3091e339f5067 Mon Sep 17 00:00:00 2001 From: Nathaniel McCallum Date: Wed, 22 Nov 2023 16:31:21 -0500 Subject: [PATCH] Normalize `` interaction Documents in this repository tend to follow a format that looks like this: ``` ... ``` 1. The `who` attribute starts with `#` and contains the full name. 2. The `label` element contains the name or an abbr., followed by a period. This commit fixes the handful of instances that deviate from this pattern. --- data/tlg0007/tlg091/tlg0007.tlg091.perseus-eng3.xml | 2 +- data/tlg0007/tlg091/tlg0007.tlg091.perseus-grc2.xml | 2 +- data/tlg0007/tlg138/tlg0007.tlg138.perseus-eng2.xml | 4 ++-- data/tlg0059/tlg005/tlg0059.tlg005.perseus-eng2.xml | 6 +++--- data/tlg0059/tlg019/tlg0059.tlg019.perseus-eng2.xml | 2 +- data/tlg0059/tlg032/tlg0059.tlg032.perseus-eng2.xml | 2 +- 6 files changed, 9 insertions(+), 9 deletions(-) diff --git a/data/tlg0007/tlg091/tlg0007.tlg091.perseus-eng3.xml b/data/tlg0007/tlg091/tlg0007.tlg091.perseus-eng3.xml index 50109ae8d..bb419b5ef 100644 --- a/data/tlg0007/tlg091/tlg0007.tlg091.perseus-eng3.xml +++ b/data/tlg0007/tlg091/tlg0007.tlg091.perseus-eng3.xml @@ -96,7 +96,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?>
INTRODUCTION

Plutarch’s essay on the changed custom at Delphi is quite as interesting for its digressions as for its treatment of the main topic. Portents, coincidences, history, a little philosophy, stories of persons like Croesus, Battus, Lysander, Rhodope, finally lead up to the statement that many oracles used to be delivered in prose, although still more in early times were delivered in verse; but the present age calls for simplicity and directness instead of the ancient obscurity and grandiloquence.

We possess a considerable body of Delphic oracles preserved in Greek literature, as, for example, the famous oracle of the wooden wall (Herodotus, vii. 141). Practically all of these are in hexameter verse. Many more records of oracles merely state that someone consulted the oracle and was told to perform a certain deed, or was told that something would or might happen, often with certain limitations. We have, therefore, no means of determining the truth of Plutarch’s statement, but there is little doubt that he is right. If we possessed his lost work, Χρησμῶν συναγωγή (no. 171 in Lamprias’s list), we should have more abundant data on which to base our decision.

The essay often exhibits Plutarch at his best. Hartman thinks that Plutarch hoped that the.work would be read at Rome, and therefore inserted the encomium of Roman rule near the end.

The essay stands as no. 116 in Lamprias’s catalogue. It is found in only two mss. and in a few places the tradition leaves us in doubt, but, for the most part, the text is fairly clear.

The references to the topography and monuments of Delphi have become more intelligible since the site was excavated by the French. Pomtow, in the Berliner Pkilologische Wochenschrift, 1912, p. 1170, gives an account of the monuments visited by the company in this essay.

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You people have kept it up till well into the evening, Philinus, escorting the foreign visitor around among the statues and votive offerings. For my part, I had almost given up waiting for you.

The fact is, Basilocles, that wre went slowly, sowing words, and reaping them straightway with strife, like the men sprung from the Dragon’s teeth, words with meanings behind them of the contentious sort, which sprang up and flourished along our way.

Will it be necessary to call in someone else of those who were with you; or are you willing, as a favour, to relate in full what your conversation was and who took part in it?

It looks, Basilocles, as if I shall have that to do. In fact, it would not be easy for you to find anyone of the others in the town, for I saw most of them once more on their way up to the Cory ei an cave and LycoreiaPausanias, x. 6. 2-3. with the foreign visitor.

. Our visitor is certainly eager to see the sights, and an unusually eager listener.

But even more is he a scholar and a student. However, it is not this that most deserves our admiration, but a winning gentleness, and his willingness to argue and to raise questions, which comes from his intelligence, and shows no dissatisfaction nor contrariety with the answers. So, after being with him but a short time, one would say, O child of a goodly father! Cf. Plato, Republic, 368 a. You surely know Diogenianus, one of the best of men.

I never saw him myself, Philinus, but I have met many persons who expressed a strong approval of the man’s words and character, and who had other compliments of the same nature to say of the young man. But, my friend, what was the beginning and occasion of your conversation?

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You people have kept it up till well into the evening, Philinus, escorting the foreign visitor around among the statues and votive offerings. For my part, I had almost given up waiting for you.

The fact is, Basilocles, that wre went slowly, sowing words, and reaping them straightway with strife, like the men sprung from the Dragon’s teeth, words with meanings behind them of the contentious sort, which sprang up and flourished along our way.

Will it be necessary to call in someone else of those who were with you; or are you willing, as a favour, to relate in full what your conversation was and who took part in it?

It looks, Basilocles, as if I shall have that to do. In fact, it would not be easy for you to find anyone of the others in the town, for I saw most of them once more on their way up to the Cory ei an cave and LycoreiaPausanias, x. 6. 2-3. with the foreign visitor.

Our visitor is certainly eager to see the sights, and an unusually eager listener.

But even more is he a scholar and a student. However, it is not this that most deserves our admiration, but a winning gentleness, and his willingness to argue and to raise questions, which comes from his intelligence, and shows no dissatisfaction nor contrariety with the answers. So, after being with him but a short time, one would say, O child of a goodly father! Cf. Plato, Republic, 368 a. You surely know Diogenianus, one of the best of men.

I never saw him myself, Philinus, but I have met many persons who expressed a strong approval of the man’s words and character, and who had other compliments of the same nature to say of the young man. But, my friend, what was the beginning and occasion of your conversation?

The guides were going through their prearranged programme, paying no heed to us who begged that they would cut short their harangues and their expounding of most of the inscriptions. The appearance and technique of the statues had only a moderate attraction for the foreign visitor, who, apparently, was a connoisseur in works of art. He did, however, admire the patina of the bronze, for it bore no resemblance to verdigris or rust, but the bronze was smooth and shining with a deep blue tinge, so that it gave an added touch to the sea-captainsPresumably the thirty-seven statues of Lysander and his officers (erected after the battle of Aegospotami), which stood near the entrance inside the sacred precinct. Cf. Life of Lysander, chap. xviii. (443 a). (for he had begun his sight-seeing with them), as they stood there with the true complexion of the sea and its deepest depths.

Was there, then, said he, some process of alloying and treating used by the artizans of early times for bronze, something like what is called the tempering of swords, on the disappearance of which bronze carne to have a respite from employment in war? As a matter of fact, he continued, it was not by art, as they say, but by accident that the Corinthian bronzeTempering in the water of Peirene was held to be one important factor in the production of Corinthian bronze. Cf. e.g. Pausanias, ii. 3. 3. On the whole subject of Corinthian bronze, it is worth while to consult an article by T. Leslie Shear, A Hoard of Coins found in Corinth in 1930, in the American Journal of Archaeology, xxv. (1931) pp. 139-151, which records the results of chemical analyses of samples of the bronze. acquired its beauty of colour; a fire consumed a house containing some gold and silver and a great store of copper, and when these were melted and fused together, the great mass of copper furnished a name because of its preponderance.

Theon, taking up the conversation, said, We have heard another more artful account, how a worker in bronze at Corinth, when he had come upon a hoard containing much gold, fearing detection, broke it off a little at a time and stealthily mixed it with his bronze, which thus acquired a wondrous composition. He sold it for a goodly price since it was very highly esteemed for its colour and beauty. However, both this story and that are fiction, but there was apparently some process of combination and preparation; for even now they alloy gold with silverMaking the ancient electrum, which was often used for coinage, plate, and similar purposes. and produce a peculiar and extraordinary, and, to my eyes, a sickly paleness and an unlovely perversion.

What do you think, then, said Diogenianus, has been the cause of the colour of the bronze here?

Theon replied, When of the primal and simplest elements in Nature, as they are called and actually are — fire, earth, air, and water — there is none other that comes near to the bronze or is in contact with it, save only air, it is clear that the bronze is affected by this, and that because of this it has acquired whatever distinctive quality it has, since the air is always about it and environs it closely. Cf. Life of Coriolanus, chap. xxxviii. (232 a). Of a truth All this I knew before Theognis’ day,Kock, Com. Att. Frag. iii. p. 495, Adespota, no. 461. Plutarch quotes this again in Moralia, 777 c. as the comic poet has it. But is it your desire to learn what property the air possesses and what power it exerts in its constant contact, so that it has imparted a colouring to the bronze?

As Diogenianus assented, Theon said, And so also is it my desire, my young friend; let us, therefore, investigate together, and before anything else, if you will, the reason why olive-oil most of all the liquids covers bronze with rust. For, obviously, the oil of itself does not deposit the rust, since it is pure and stainless when applied.

Certainly not, said the young man. My own opinion is that there must be something else that causes this, for the oil is thin, pure, and transparent, and the rust, when it encounters this, is most visible, but in the other liquids it becomes invisible.

Well done, my young friend, said Theon, and excellently said. But consider, if you will, the reason given by Aristotle. Not to be found in Aristotle’s extant works.

Very well, said he, I will.

Now Aristotle says that when the rust absorbs any of the other liquids, it is imperceptibly disunited and dispersed, since these are unevenly and thinly constituted; but by the density of the oil it is prevented from escaping and remains permanently as it is collected. If, then, we are able of ourselves to invent some such hypothesis, we shall not be altogether at a loss for some magic spell and some words of comfort to apply to this puzzling question.

Since, therefore, we urged him on and gave him his opportunity, Theon said that the air in Delphi is dense and compact, possessing a certain vigour because of the repulsion and resistance that it encounters from the lofty hills; and it is also tenuous and keen, as the facts about the digestion of food bear witness. So the air, by reason of its tenuity, works its way into the bronze and cuts it, disengaging from it a great quantity of rust like dust, but this it retains and holds fast, inasmuch as its density does not allow a passage for this. The rust gathers and, because of its great abundance, it effloresces and acquires a brilliance and lustre on its surface.

When we had accepted this explanation, the foreign visitor said that the one hypothesis alone was sufficient for the argument. The tenuity, said he, will seem to be in contravention to the reputed density of the air, but there is no need to bring it in. As a matter of fact the bronze of itself, as it grows old, exudes and releases the rust which the density of the air confines and solidifies and thus makes it visible because of its great abundance.

Theon, taking this up, said, My friend, what is there to prevent the same thing from being both tenuous and dense, like the silken and linen varieties of cloth, touching which Homer Od. vii. 107. Cf. Life of Alexander, chap. xxxvi. (686 c); Athenaeus, 582 d. has said Streams of the liquid oil flow off from the close-woven linen, showing the exactitude and fineness of the weaving by the statement that the oil does not remain on the cloth, but runs off over the surface, since the fineness and closeness of the texture does not let it through? In fact the tenuity of the air can be brought forward, not only as an argument regarding the disengaging of the rust, but, very likely, it also makes the colour itself more agreeable and brilliant by blending light and lustre with the blue.

diff --git a/data/tlg0007/tlg091/tlg0007.tlg091.perseus-grc2.xml b/data/tlg0007/tlg091/tlg0007.tlg091.perseus-grc2.xml index 8ed3313fa..c4557b90f 100644 --- a/data/tlg0007/tlg091/tlg0007.tlg091.perseus-grc2.xml +++ b/data/tlg0007/tlg091/tlg0007.tlg091.perseus-grc2.xml @@ -82,7 +82,7 @@ schematypens="http://relaxng.org/ns/structure/1.0"?>
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ἑσπέραν ἐποιήσατε βαθεῖαν, ὦ Φιλῖνε, διὰ τῶν ἀναθημάτων παραπέμποντες τὸν ξένον· ἐγὼ γὰρ ὑμᾶς ἀναμένων ἀπηγόρευσα. βραδέως γὰρ ὡδεύομεν, ὦ Βασιλόκλεις, σπείροντες λόγους καὶ θερίζοντες εὐθὺς μετὰ μάχης ὑπούλους καὶ πολεμικούς, ὥσπερ οἱ Σπαρτοί, βλαστάνοντας ἡμῖν καὶ ὑποφυομένους κατὰ τὴν ὁδόν. . ἕετερον οὖν τινα δεήσει παρακαλεῖν τῶν παραγεγονότων, ἢ σὺ βούλει χαριζόμενος ἡμῖν διελθεῖν διελεῖν codd. mei τίνες ἦσαν οἱ λόγοι καὶ τίνες οἱ λέγοντες; ἐεμόν, ὡς ἔοικεν, ὦ Βασιλόκλεις, τὸ ἔργον. τῶν γὰρ ἄλλων οὐδενὶ ῥᾳδίως ἂν ἐντύχοις κατὰ πόλιν· τοὺς γὰρ πλείστους ἑώρων αὖθις εἰς τὸ Κωρύκιον τῷ ξένῳ καὶ τὴν Λυκουρίαν συναναβαίνοντας. ἦ φιλοθεάμων τις ἡμῖν καὶ περιττῶς φιλήκοός φιλήκοος M: φιλικός ἐστιν ὁ ξένος. φιλόλογός γε γε W: δὲ καὶ φιλομαθής ἐστι μᾶλλον. οὐ μὴν ταῦτα μάλιστα θαυμάζειν ἄξιον, ἀλλὰ πραότης τε πολλὴν χάριν ἔχουσα, καὶ τὸ τὸ] malim τι μάχιμον καὶ διαπορητικὸν ὑπὸ συνέσεως, οὔτε δύσκολον οὔτε ἀντίτυπον πρὸς τὰς ἀποκρίσεις· ὥστε καὶ βραχὺ συγγενόμενον εὐθὺς εἰπεῖν τέκος ἀγαθοῦ πατρός. οἶσθα γὰρ Διογενιανὸν ἀνδρῶν ἄριστον. αὐτὸς μὲν οὐκ εἶδον, ὦ Φιλῖνε, πολλοῖς δʼ ἐντετύχηκα καὶ τὸν λόγον καὶ τὸ ἦθος τάνδρὸς ἰσχυρῶς ἀποδεχομένοις, ὅμοια δὲ τούτοις ἕτερα περὶ τοῦ νεανίσκου λέγουσιν. ἀλλὰ τίνʼ ἀρχὴν ἀρχὴν W: ἑτέραν ἀρχὴν ἔσχον οἱ λόγοι καὶ πρόφασιν;

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ἑσπέραν ἐποιήσατε βαθεῖαν, ὦ Φιλῖνε, διὰ τῶν ἀναθημάτων παραπέμποντες τὸν ξένον· ἐγὼ γὰρ ὑμᾶς ἀναμένων ἀπηγόρευσα. βραδέως γὰρ ὡδεύομεν, ὦ Βασιλόκλεις, σπείροντες λόγους καὶ θερίζοντες εὐθὺς μετὰ μάχης ὑπούλους καὶ πολεμικούς, ὥσπερ οἱ Σπαρτοί, βλαστάνοντας ἡμῖν καὶ ὑποφυομένους κατὰ τὴν ὁδόν. . ἕετερον οὖν τινα δεήσει παρακαλεῖν τῶν παραγεγονότων, ἢ σὺ βούλει χαριζόμενος ἡμῖν διελθεῖν διελεῖν codd. mei τίνες ἦσαν οἱ λόγοι καὶ τίνες οἱ λέγοντες; ἐεμόν, ὡς ἔοικεν, ὦ Βασιλόκλεις, τὸ ἔργον. τῶν γὰρ ἄλλων οὐδενὶ ῥᾳδίως ἂν ἐντύχοις κατὰ πόλιν· τοὺς γὰρ πλείστους ἑώρων αὖθις εἰς τὸ Κωρύκιον τῷ ξένῳ καὶ τὴν Λυκουρίαν συναναβαίνοντας. ἦ φιλοθεάμων τις ἡμῖν καὶ περιττῶς φιλήκοός φιλήκοος M: φιλικός ἐστιν ὁ ξένος. φιλόλογός γε γε W: δὲ καὶ φιλομαθής ἐστι μᾶλλον. οὐ μὴν ταῦτα μάλιστα θαυμάζειν ἄξιον, ἀλλὰ πραότης τε πολλὴν χάριν ἔχουσα, καὶ τὸ τὸ] malim τι μάχιμον καὶ διαπορητικὸν ὑπὸ συνέσεως, οὔτε δύσκολον οὔτε ἀντίτυπον πρὸς τὰς ἀποκρίσεις· ὥστε καὶ βραχὺ συγγενόμενον εὐθὺς εἰπεῖν τέκος ἀγαθοῦ πατρός. οἶσθα γὰρ Διογενιανὸν ἀνδρῶν ἄριστον. αὐτὸς μὲν οὐκ εἶδον, ὦ Φιλῖνε, πολλοῖς δʼ ἐντετύχηκα καὶ τὸν λόγον καὶ τὸ ἦθος τάνδρὸς ἰσχυρῶς ἀποδεχομένοις, ὅμοια δὲ τούτοις ἕτερα περὶ τοῦ νεανίσκου λέγουσιν. ἀλλὰ τίνʼ ἀρχὴν ἀρχὴν W: ἑτέραν ἀρχὴν ἔσχον οἱ λόγοι καὶ πρόφασιν;

ἐπέραινον ἐπέραινον εἶπεν? οἱ περιηγηταὶ τὰ συντεταγμένα, μηδὲν ἡμῶν φροντίσαντες δεηθέντων ἐπιτεμεῖν τὰς ῥήσεις καὶ τὰ πολλὰ τῶν ἐπιγραμμάτων. τὸν δὲ ξένον ἡ μὲν ἰδέα καὶ τὸ τεχνικὸν τῶν ἀνδριάντων μετρίως προσήγετο, πολλῶν καὶ καλῶν ἔργων ὡς ἔοικε θεατὴν γεγενημένον ἐθαύμαζε ἐθαύμαζε Basileensis: ἐθαύμαζον δὲ τοῦ χαλκοῦ τὸ ἀνθηρὸν ὡς οὐ πίνῳ προσεοικὸς οὐδʼ ἰῷ, ἰῷ *: ἴῳ βαφῇ δὲ κυάνου κυάνου Stegmannus: κυανοῦ στίλβοντος, ὥστε καὶ παῖξαί παὶξαί τι *: πέμψαι τι τι πρὸς; τοὺς ναυάρχους ναυάρχους Amyotus: νεάρχους ʽἀπʼ ἐκείνων γὰρ ἦρκται τῆς θέασʼ οἷον ἀτεχνῶς θαλαττίους τῇ χρόᾳ καὶ βυθίους ἑστῶτας. ἆρʼ οὖν ἔφη κρᾶσίς τις ἦν καὶ φάρμαξις τῶν πάλαι τεχνιτῶν περὶ τὸν χαλκόν, ὥσπερ ἡ λεγομένη τῶν ξιφῶν στόμωσις ἧς ἐκλιπούσηςita Abreschius: ἐκλειπούσης ἐκεχειρίαν ἔσχεν ἔργων πολεμικῶν ὁ χαλκός;ʼ τὸν μὲν γὰρ Κορίνθιον οὐ τέχνῃ ἀλλὰ συντυχίᾳ οὐ τέχνη ἀλλὰ συντυχία (ita quidem BE) τῆς χρ. λαβεῖν τὸ κάλλος ἐποίησεν an post λαβεῖν inserendum φασιν? τῆς χρόας λαβεῖν τὸ κάλλος, ἐπινειμαμένου πυρὸς οἰκίαν ἔχουσάν τι χρυσοῦ καὶ ἀργύρου, πλεῖστον δὲ χαλκὸν ἀποκείμενον· ὧν συγχυθέντων καὶ συντακέντων, ὄνομα τοῦ χαλκοῦ τῷ μείζονι τὸ πλῆθος τὸ μειζον πλῆθος Segmannus. Sed ordo verborum vid. esse τὸ πλῆθος τοῦ χαλκοῦ παρέσχεν ὄνομα (τοῦ χαλκοῦ) τῷ μείζονι (sc. μέρει τοῦ χαλκοῦ) παρέσχεν. ὁ δὲ Θέων ὑπολαβών ἄλλον ἔφη λόγον ἡμεῖς ἀκηκόαμεν πανουργέστερον· ὡς ἀνὴρ ἐν Κορίνθῳ χαλκοτύπος, ἐπιτυχὼν θήκῃ χρυσίον ἐχούσῃ πολὺ καὶ δεδοικὼς φανερὸς γενέσθαι, κατὰ μικρὸν ἀποκόπτων καὶ ὑπομιγνὺς ἀτρέμα τῷ χαλκῷ, θαυμαστὴν λαμβάνοντι κρᾶσιν, ἐπίπρασκε πολλοῦ διὰ τὴν χρόαν καὶ τὸ κάλλος ἀγαπώμενον. ἀλλὰ καὶ ταῦτα κἀκεῖνα μῦθόσἐστιν· ἦν δέ τις ὡς ἔοικε μῖξις καὶ ἄρτυσις, ὥς που καὶ νῦν ἀνακεραννύντες ἀργύρῳ χρυσὸν ἰδίαν τινὰ καὶ περιττὴν ἐμοὶ δὲ φαινομένην νοσώδη χλωρότητα καὶ φθορὰν ἀκαλλῆ παρέχουσι.

diff --git a/data/tlg0007/tlg138/tlg0007.tlg138.perseus-eng2.xml b/data/tlg0007/tlg138/tlg0007.tlg138.perseus-eng2.xml index 238c75b91..35a20519d 100644 --- a/data/tlg0007/tlg138/tlg0007.tlg138.perseus-eng2.xml +++ b/data/tlg0007/tlg138/tlg0007.tlg138.perseus-eng2.xml @@ -133,10 +133,10 @@

Now, forasmuch as all men esteem the sovereign good to be joyous, desirable, happy, of the greatest dignity, self-sufficient, and wanting nothing; compare their good, and see how it agrees with this common conception. Does the stretching out a finger prudently produce this joy? Is a prudent torture a thing desirable? Is he happy, who with reason breaks his neck? Is that of the greatest dignity, which reason often chooses to let go for that which is not good? Is that perfect and self-sufficient, by enjoying which, if they have not also indifferent things, they neither can nor will endure to live? There is also another principle of the Stoics, by which custom is still more injured, taking and plucking from her genuine notions, which are as her legitimate children, and supposing other bastardly, wild, and illegitimate ones in their room, and necessitating her to nourish and cherish the one instead of the other; and that too in those doctrines which concern things good and bad, desirable and avoidable, proper and strange, the energy of which ought to be more clearly distinguished than that of hot and cold, black and white. For the imaginations of these things are brought in by the senses from without; but those have their original bred from the good things which we have within us. But these men entering with their logic upon the topic of felicity, as on the sophism called Pseudomenos, or that named Kyrieuon, have removed no ambiguities, but brought in very many.

Indeed, of two good things, of which the one is the end and the other belongs to the end, none is ignorant that the end is the greater and perfecter good. Chrysippus also acknowledges this difference, as is manifest from his Third Book of Good Things. For he dissents from those who make science the end, and sets it down In his Treatise of Justice, however, he does not think that justice can be safe, if any one supposes pleasure to be the end; but grants it may, if pleasure is not said to be the end, but simply a good. Nor do I think that you need now to hear me repeat his words, since his Third Book of Justice is everywhere to be had. When therefore, O my friend, they elsewhere say that no one good is greater or less than another, and that what is not the end is equal to the end, they contradict not only the common conceptions, but even their own words. Again, if of two evils, the one when it is present renders us worse, and the other hurts us but renders us not worse, it is against common sense not to say that the evil which by its presence renders us worse is greater than that which hurts us but renders us not worse. Now Chrysippus indeed confesses, that there are some fears and sorrows and errors which hurt us, but render us not worse. Read his First Book of Justice against Plato; for in respect of other things, it is worth the while to note the babbling of the man in that place, delivering indifferently all matters and doctrines, as well proper to his own sect as foreign.

It is likewise against common sense when he says that there may be two ends or scopes proposed of life, and that all the things we do are not to be referred to one; and yet this is more against common sense, to say that there is an end, and yet that every action is to be referred to another. Nevertheless they must of necessity endure one of these. For if those things which are first according to Nature are not eligible for themselves, but the choice and taking of them agreeably to reason is so, and if every one therefore does all his actions for the acquiring the first things according to Nature, it follows that all things which are done must have their reference to this, that the principal things according to Nature may be obtained. But they think that they who aim and aspire to get these things do not have the things themselves for the end, but that to which they must refer, namely, the choice and not the things. For the end indeed is to choose and receive these things prudently. But the things themselves and the enjoying of them are not the end, but the material object, having its worth only from the choice. For it is my opinion that they both use and write this very expression, to show the difference.

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. You have exactly related both what they say and in what manner they deliver it.

+

You have exactly related both what they say and in what manner they deliver it.

But observe how it fares with them, as with those that endeavor to leap over their own shadow; for they do not leave behind, but always carry along with them in their speech some absurdity most remote from common sense. For as, if any one should say that he who shoots does all he can, not that he may hit the mark, but that he may do all he can, such a one would rightly be esteemed to speak enigmatically and prodigiously; so these doting dreamers, who contend that the obtaining of natural things is not the end of aiming after natural things, but the taking and choosing them is, and that the desire and endeavor after health is not in every one terminated in the enjoyment of health, but on the contrary, the enjoyment of health is referred to the desire and endeavor after it, and that certain walkings and contentions of speech and suffering incisions and taking of medicines, so they are done by reason, are the end of health, and not health of them,—they, I say, trifle like to those who say, Let us sup, that we may sacrifice, that we may bathe. But this rather changes order and custom, and all things which these men say carry with them the total subversion and confusion of affairs. Thus, we do not desire to take a walk in fit time that we may digest our meat; but we digest our meat that we may take a walk in fit time. Has Nature also made health for the sake of hellebore, instead of producing hellebore for the sake of health? For what is wanting to bring them to the highest degree of speaking paradoxes, but the saying of such things? What difference is there between him who says that health was made for the sake of medicines and not medicines for the sake of health, and him who makes the choice of medicines and their composition and use more desirable than health itself?—or rather who esteems health not at all desirable, but placing the end in the negotiation about these things, prefers desire to enjoyment, and not enjoyment to desire? For to desire, forsooth (they say), is joined the proceeding wisely and discreetly. It is true indeed, we will say, if respect be had to the end, that is, the enjoyment and possession of the things it pursues; but otherwise, it is wholly void of reason, if it does all things for the obtaining of that the enjoyment of which is neither honorable nor happy.

Now, since we are fallen upon this discourse, any thing may rather be said to agree with common sense, than that those who have neither received nor have any conception of good do nevertheless desire and pursue it. For you see how Chrysippus drives Ariston into this difficulty, that he should understand an indifference in things inclining neither to good nor to bad, before either good or bad is itself understood; for so indifference will appear to have subsisted even before itself, if the understanding of it cannot be perceived unless good be first understood, while the good is nothing else than this very indifference. Understand now and consider this indifference which the Stoa denies and calls consent, whence and in what manner it gives us the knowledge of good. For if without good the indifference to that which is not good cannot be understood, much less does the knowledge of good things give any intelligence of itself to those who had not before some notion of the good. But as there can be no knowledge of the art of things wholesome and unwholesome in those who have not first some knowledge of the things themselves; so they cannot conceive any notion of the science of good and evil who have not some fore-knowledge of good and evil.

-

. What then is good?

+

What then is good?

Nothing but prudence.

And what is prudence?

Nothing but the science of good.

diff --git a/data/tlg0059/tlg005/tlg0059.tlg005.perseus-eng2.xml b/data/tlg0059/tlg005/tlg0059.tlg005.perseus-eng2.xml index e3c252740..eb9239948 100644 --- a/data/tlg0059/tlg005/tlg0059.tlg005.perseus-eng2.xml +++ b/data/tlg0059/tlg005/tlg0059.tlg005.perseus-eng2.xml @@ -937,7 +937,7 @@ and the second lambda was inserted, because without it the name sounded of disaster (ἀπολῶ, ἀπόλωλα, etc.).

-

Even as it is, some have a suspicion of this, because they do not properly regard the force of the name, and therefore they fear it, thinking that it denotes some kind of ruin. But in fact, as was said, +

Even as it is, some have a suspicion of this, because they do not properly regard the force of the name, and therefore they fear it, thinking that it denotes some kind of ruin. But in fact, as was said, the name touches upon all the qualities of the god, as simple, ever-darting, purifying, and accompanying. The Muses and music in general are named, apparently, from μῶσθαι, searching, and philosophy; and Leto from her gentleness, because whatever is asked of her, she is willing (ἐθελήμων). But perhaps her name is Letho, as she is called by many foreigners; and those who call her by that name seem to do so on account of the mild and gentle (λεῖον, Ληθώ) kindness of her character. Artemis appears to get her name from her healthy (ἀρτεμές) and well-ordered nature, and her love of virginity; or perhaps he who named her meant that she is learned in virtue (ἀρετή), or possibly, too, that she hates sexual intercourse (ἄροτον μισεῖ) of man and woman; or he who gave the goddess her name may have given it for any or all of these reasons.

@@ -1172,7 +1172,7 @@ It is plain enough that injustice (ἀδικία) is really a mere hindrance of that which passes through (τοῦ διαϊόντος, but the word ἀδρεία (courage) implies that courage got its name in battle, and if the universe is flowing, a battle in the universe can be nothing else than an opposite current or flow (ῥοή). Now if we remove the delta from the word ἀνδρεία, the word ἀνρεία signifies exactly that activity.

-

Of course it is clear that not the current opposed to every current is courage, but only that opposed to the current which is contrary to justice; +

Of course it is clear that not the current opposed to every current is courage, but only that opposed to the current which is contrary to justice; for otherwise courage would not be praised. The words ἄρρεν (male) and ἀνήρ (man) refer, like ἀνδρεία, to the upward (ἄνω) current or flow. The word γυνή (woman) seems to me to be much the same as γονή (birth). I think θῆλυ (female) is derived from θηλή (teat); and is not θηλή, Hermogenes, so called because it makes things flourish (τεθηλέναι), like plants wet with showers?

Very likely, Socrates.

@@ -1366,7 +1366,7 @@
-

+

The name ἵμερος (longing) was given to the stream (ῥοῦς) which most draws the soul; for because it flows with a rush (ἱέμενος) and with a desire for things and thus draws the soul on through the impulse of its flowing, all this power gives it the name of ἵμερος. And the word πόθος (yearning) signifies that it pertains not to that which is present, but to that which is elsewhere (ἄλλοθί που) or absent, and therefore the same feeling which is called ἵμερος when its object is present, is called πόθος when it is absent. And ἔρως (love) is so called because it flows in (ἐσρεῖ) from without, and this flowing is not inherent in him who has it, but is introduced through the eyes; for this reason it was in ancient times called ἔσρος, from ἐσρεῖν—for we used to employ omicron instead of omega—but now it is called ἔρως through the change of omicron to omega. Well, what more is there that you want to examine?

diff --git a/data/tlg0059/tlg019/tlg0059.tlg019.perseus-eng2.xml b/data/tlg0059/tlg019/tlg0059.tlg019.perseus-eng2.xml index 4a8d45aed..d8144bfff 100755 --- a/data/tlg0059/tlg019/tlg0059.tlg019.perseus-eng2.xml +++ b/data/tlg0059/tlg019/tlg0059.tlg019.perseus-eng2.xml @@ -696,7 +696,7 @@

Why, how strange it would be, Lysimachus, to refuse to lend one’s endeavours for the highest improvement of anybody! Now if in the debates that we have just held I had been found to know what our two friends did not know, it would be right to make a point of inviting me to take up this work: but as it is, we have all got into the same difficulty, so why should one of us be preferred to another?

-

In my own opinion, none of us should; and this being so, +

In my own opinion, none of us should; and this being so, perhaps you will allow me to give you a piece of advice. I tell you, gentlemen—and this is confidential—that we ought all alike to seek out the best teacher we can find, first for ourselves—for we need one—and then for our boys, sparing neither expense nor anything else we can do: but to leave ourselves as we now are, this I do not advise. And if anyone makes fun of us for seeing fit to go to school at our time of life, I think we should appeal to Homer, who said that shame is no good mate for a needy man. Hom. Od. 17.347 So let us not mind what anyone may say, but join together in arraging for our own and the boys’ tuition.

 diff --git a/data/tlg0059/tlg032/tlg0059.tlg032.perseus-eng2.xml b/data/tlg0059/tlg032/tlg0059.tlg032.perseus-eng2.xml index 3474fd38c..5e4ac06b3 100755 --- a/data/tlg0059/tlg032/tlg0059.tlg032.perseus-eng2.xml +++ b/data/tlg0059/tlg032/tlg0059.tlg032.perseus-eng2.xml @@ -134,7 +134,7 @@ and all their talk was about them; and in consequence they paid no regard to the happenings of bygone ages.

-

For legendary lore and the investigation of antiquity are visitants that come to cities in company with leisure, when they see that men are already furnished with the necessaries of life, and not before. +

For legendary lore and the investigation of antiquity are visitants that come to cities in company with leisure, when they see that men are already furnished with the necessaries of life, and not before. In this way, then, the names of the ancients, without their works, have been preserved. And for evidence of what I say I point to the statement of Solon, that the Egyptian priests, in describing the war of that period, mentioned most of those names—such as those of Cecrops and Erechtheus and Erichthonius and Erysichthon and most of the other names which are recorded of the various heroes before Theseus—and in like manner also the names of the women. Moreover, the habit and figure of the goddess indicate that in the case of all animals, male and female, that herd together, every species is naturally capable of practising as a whole and in common its own proper excellence.