Ἁλλ᾽ εἰ μὴ καὶ πρὸς σὲ διαλεχθείην ὅσα πρὸς ἐμαυτὸν διελέχθην, ἐπειδή σε βαδίζειν ἐπυθόμην χρῆναι παρ᾽ ἡμῶν, ἔλαττον ἔχειν οἰήσομαι πρὸς παραψυχήν, ὦ φίλε ἑταῖρε, μᾶλλον δὲ οὐδὲ τὴν ἀρχὴν πεπορίσθαι τινὰ ῥᾳστώνην ἐμαυτῷ νομιῶ, ἧς σοί γε οὐ μεταδέδωκα. [B] κοινωνήσαντας γὰρ ἡμᾶς ἀλλήλοις πολλῶν μὲν ἀλγεινῶν, πολλῶν δὲ ἡδέων ἔργων τε καὶ λόγων, ἐν πράγμασιν ἰδίοις τε καὶ δημοσίοις, οἴκοι καὶ ἐπὶ στρατοπέδου, κοινὸν[291] εὑρίσκεσθαι χρὴ τῶν παρόντων, ὁποῖά ποτ᾽ ἂν ᾖ, παιώνιον ἄκος. ἀλλὰ τίς ἂν ἡμῖν ἢ τὴν Ὀρφέως μιμήσαιτο[292] λύραν ἢ τοῖς Σειρήνων ἀντηχήσειε[293] μέλεσιν ἢ τὸ νηπενθὲς ἐξεύροι φάρμακον; εἴτε λόγος ἦν ἐκεῖνο πλήρης Αἰγυπτίων διηγημάτων, εἴθ᾽ ὅπερ αὐτὸς ἐποίησεν, ἐν τοῖς ἑπομένοις [C] ἐνυφήνας τὰ Τρωικὰ πάθη, τοῦτο τῆς Ἑλένης παρ᾽ Αἰγυπτίων μαθούσης, οὐχ ὅσα Ἕλληνες καὶ Τρῶες ἀλλήλους ἔδρασαν, ἀλλὰ ποταποὺς εἶναι χρὴ τοὺς λόγους, οἳ τὰς μὲν [pg 168] ἀλγηδόνας ἀφαιρήσουσι τῶν ψυχῶν, εὐφροσύνης δὲ καὶ γαλήνης αἴτιοι καταστήσονται. καὶ γάρ πως ἔοικεν ἡδονὴ καὶ λύπη τῆς αὐτῆς κορυφῆς ἐξῆφθαι καὶ παρὰ [241] μέρος ἀλλήλαις ἀντιμεθίστασθαι. τῶν προσπιπτόντων δὲ καὶ τὰ λίαν ἐργώδη φασὶν οἱ σοφοὶ τῷ νοῦν ἔχοντι φέρειν οὐκ ἀλάττονα τῆς δυσκολίας τὴν εὐπάθειαν, ἐπεὶ καὶ τὴν μέλιτταν ἐκ τῆς δριμυτάτης πόας τῆς περὶ τὸν Ὕμηττὸν φυομένης γλυκεῖαν ἀνιμᾶσθαι δρόσον καὶ τοῦ μέλιτος εἶναι δημιουργόν. ἀλλὰ καὶ τῶν σωμάτων ὅσα μὲν ὑγιεινὰ καὶ ῥωμαλέα καθέστηκεν, [B] ὑπὸ τῶν τυχόντων τρέφεται σιτίων, καὶ τὰ δυσχερῆ δοκοῦντα πολλάκις ἐκείνοις οὐκ ἀβλαβῆ μόνον, ἀλλὰ καὶ τῆς ἰσχύος αἴτια γέγονεν· ὅσοις δὲ πονηρῶς ἔχει φύσει καὶ τροφῆς καὶ ἐπιτηδεύσει τὸ σῶμα, τὸν πάντα βίον νοσηλευομένοις, τούτοις καὶ τὰ κουφότατα βαρυτάτας εἴωθε προστιθέναι βλάβας. οὐκοῦν καὶ τῆς διανοίας ὅσοι μὲν οὕτως ἐπεμελήθησαν, ὡς μὴ παμπονήρως ἔχειν, ἀλλ᾽ ὑγιαίνειν μετρίως, εἰ καὶ μὴ κατὰ τὴν Ἀντισθένους καὶ Σωκράτους ῥώμην μηδὲ [C] τὴν Καλλισθένους ἀνδρείαν μηδὲ τὴν Πολέμωνος ἀπάθειαν, ἀλλ᾽ ὥστε δύνασθαι τὸ μέτριον ἐν τοῖς τοιούτοις αἱρεῖσθαι, τυχὸν ἂν καὶ ἐν δυσκολωτέροις εὐφραίνοιντο.
(Ah, my beloved comrade, unless I tell you all that I said to myself when I learned that you were compelled to journey far from my side, I shall think I am deprived of some comfort; or rather, I shall consider that I have not even begun to procure some assuagement for my grief unless I have first shared it with you. For we two have shared in many sorrows and also in many pleasant deeds and words, in affairs private and public, at home and in the field, and therefore for the present troubles, be they what they may, we must needs discover some cure, some remedy that both can share. But who will imitate for us the lyre of Orpheus, who will echo for us the songs of the Sirens or discover the drug nepenthe?[294] Though that was perhaps some tale full of Egyptian lore or such a tale as the poet himself invented, when in what follows he wove in the story of the sorrows of the Trojans, and Helen had learned it from the Egyptians; I do not mean a tale of all the woes that the Greeks and Trojans inflicted on one another, but rather tales such as they must be that will dispel the griefs of men's souls and have power to restore cheerfulness and calm. For pleasure and pain, methinks, are connected at their source[295] and succeed each other in turn. And philosophers assert that in all that befalls the wise man the very greatest trials afford him as much felicity as vexation; and thus, as they say, does the bee extract sweet dew from the bitterest herb that grows on Hymettus and works it into honey.[296] Even so bodies that are naturally healthy and robust are nourished by any kind of food, and food that often seems unwholesome for others, far from injuring them, makes them strong. On the other hand, the slightest causes usually inflict very serious injuries on persons who by nature or nurture, or owing to their habits, have an unsound constitution and are lifelong invalids. Just so with regard to the mind: those who have so trained it that it is not altogether unhealthy but moderately sound, though it do not indeed exhibit the vigour of Antisthenes or Socrates, or the courage of Callisthenes, or the imperturbability of Polemon, but so that it can under the same conditions as theirs adopt the golden mean, they, I say, will probably be able to remain cheerful in more trying conditions.)
Ἐγώ τοι καὶ αὐτὸς πεῖραν ἐμαυτοῦ λαμβάνων, ὅπως πρὸς τὴν σὴν πορείαν ἔχω τε καὶ ἕξω, τοσοῦτον ὠδυνήθην, ὅσον ὅτε πρῶτον τὸν ἐμαυτοῦ καθηγεμόνα κατέλιπον οἴκοι· πάντων γὰρ ἀθρόως εἰσῄει με μνήμη, τῆς τῶν πόνων κοινωνίας, ὧν ἀλλήλοις συνδιηνέγκαμεν, τῆς ἀπλάστου καὶ [pg 170] καθαρᾶς ἐντεύξεως, [D] τῆς ἀδόλου καὶ δικαίας ὁμιλίας, τῆς ἐν ἅπασι τοῖς καλοῖς κοινοπραγίας, τῆς πρὸς τοὺς πονηροὺς ἰσορρόπου τε καὶ ἀμεταμελήτου προθυμίας τε καὶ ὁρμῆς, ὡς μετ᾽ ἀλλήλων ἔστημεν πολλάκις ἶσον θυμὸν ἔχοντες, ὁμότροποι καὶ ποθεινοὶ φίλοι. πρὸς δὲ αὖ τούτοις εἰσῄει με μνήμη τοῦ ΟἸώθη δ᾽ Ὀδυσεύς· εἰμὶ γὰρ ἐγὼ νῦν ἐκείνῳ παραπλήσιοδςσ, ἐπεὶ σὲ μὲν κατὰ τὸν Ἕκτορα θεὸς ἐξήγαγεν ἔξω βελῶν, ὧν οἱ συκοφάνται [242] πολλάκις ἀφῆκαν ἐπὶ σέ, μᾶλλον δὲ εἰς ἐμέ, διὰ σοῦ τρῶσαι βουλόμενοι, ταύτῃ με μόνον ἁλώσιμον ὑπολαμβάνοντες, εἰ τοῦ πιστοῦ φίλου καὶ προθύμου συνασπιστοῦ καὶ πρὸς τοὺς κινδύνους ἀπροφασίστου κοινωνοῦ τῆς συνουσίας στερήσειαν. οὐ μὴν ἔλαττον οἶμαί σε διὰ τοῦτο ἀλγεῖν ἢ ἐγὼ νῦν, ὅτι σοι τῶν πόνων καὶ τῶν κινδύνων ἔλαττον μέτεστιν, [B] ἀλλὰ καὶ πλέον ὑπὲρ ἐμοῦ δεδιέναι καὶ τῆς ἐμῆς κεφαλῆς, μή τι πάθῃ. καὶ γάρ τοι καὶ αὐτὸς οὐκ ἐν δευτέρῳ τῶν ἐμὼν ἐθέμην τὰ σά, καὶ σοῦ δὲ ὁμοίως ἔχοντος πρὸς ἡμᾶς ᾐσθόμην. ὅθεν εἰκότως καὶ μάλα δάκνομαι, ὅτι σοι, τῶν ἄλλων ἕνεκα λέγειν δυναμένῳ
(For my part, when I put myself to the proof to find out how I am and shall be affected by your departure, I felt the same anguish as when at home I first left my preceptor.[297] For everything flashed across my mind at once; the labours that we shared and endured together; our unfeigned and candid conversation; our innocent and upright intercourse; our co-operation in all that was good; our equally-matched and never-repented zeal and eagerness in opposing evildoers. How often we supported each other with one equal temper![298] How alike were our ways! How precious our friendship! Then too there came into my mind the words, “Then was Odysseus left alone.”[299] For now I am indeed like him, since the god has removed you, like Hector,[300] beyond the range of the shafts which have so often been aimed at you by sycophants, or rather at me, since they desired to wound me through you; for they thought that only thus should I be vulnerable if they should deprive me of the society of a faithful friend and devoted brother-in-arms—one who never on any pretext failed to share the dangers that threatened me. Moreover the fact that you now have a smaller share than I in such labours and dangers does not, I think, make your grief less than mine; but you feel all the more anxiety for me and any harm that may befall my person.[301] For even as I never set your interests second to mine, so have I ever found you equally well disposed towards me. I am therefore naturally much chagrined that to you who with regard to all others can say,)
Οὐδὲν μέλει μοι· τἀμὰ γὰρ καλῶς ἔχει,
Μόνος εἰμὶ [C] λύπης αἴτιος καὶ φροντίδος.[302]
(“I heed them not, for my affairs are prosperous,”[303] I alone occasion sorrow and anxiety.)
ἀλλὰ τούτου μὲν ἐξ ἴσης, ὡς ἔοικε, κοινωνοῦμεν, σὺ μὲν ὑπὲρ ἡμῶν ἀλγῶν μόνον, ἐγὼ δὲ ἀεὶ ποθῶν τὴν σὴν συνουσίαν καὶ τῆς φιλίας μεμνημένος, ἣν ἐκ τῆς ἀρετῆς μὲν μάλιστα καὶ προηγουμένως, [pg 172] ἔπειτα καὶ διὰ τὴν χρείαν, ἣν ἐγὼ μὲν σοί, σὺ δὲ ἐμοὶ συνεχῶς παρέσχες, ἀνακραθέντες ἀλλήλοις ὡμολογήσαμεν, οὐχ ὅρκοις οὐδὲ τοιαύταις ἀνάγκαις ταῦτα πιστούμενοι, [D] ὥσπερ ὁ Θησεὺς καὶ ὁ Πειρίθους, ἀλλ᾽ ἐξ ὧν ἀεὶ ταὐτὰ νοοῦντες καὶ προαιρούμενοι κακὸν μὲν δοῦναι τῶν πολιτῶν τινι τοσοῦτον δέω λέγειν ἀπέσχομεν, ὥστε οὐδὲ ἐβουλευσάμεθά ποτε μετὰ ἀλλήλων· χρηστὸν δὲ εἴ τι γέγονεν ἢ βεβούλευται κοινῇ παρ᾽ ἡμῶν, τοῦτο ἄλλοις εἰπεῖν μελήσει.
(However this sorrow it seems we share equally, though you grieve only on my account, while I constantly feel the lack of your society and call to mind the friendship that we pledged to one another—that friendship which we ever cemented afresh, based as it was, first and foremost, on virtue, and secondly on the obligations which you continually conferred on me and I on you. Not by oaths or by any such ties did we ratify it, like Theseus and Peirithous, but by being of the same mind and purpose, in that so far from forbearing to inflict injury on any citizen, we never even debated any such thing with one another. But whether anything useful was done or planned by us in common, I will leave to others to say.)
Ὡς μὲν οὖν εἰκότως ἀλγῶ τοῖς παροῦσιν, οὐ φίλου μόνον, ἀλλὰ καὶ συνεργοῦ πιστοῦ, [243] δοίη δὲ ὁ δαίμων, καὶ πρὸς ὀλίγον ἀπαλλαττόμενος, οἶμαι καὶ Σωκράτη τὸν μέγαν τῆς ἀρετῆς κήρυκα καὶ διδάσκαλον ἔμοιγε συνομολογήσειν ἐξ ὧν ἐκεῖνον γνωρίζομεν, λέγω δὲ τῶν Πλάτωνος λόγων, τεκμαιρόμενος ὑπὲρ αὐτοῦ. φησὶ γοῦν ὅτι Χαλεπώτερον ἐφαίνετό μοι ὀρθῶς τὰ πολιτικὰ διοικεῖν· οὔτε γὰρ ἄνευ φίλων ἀνδρῶν καὶ ἑταίρων πιστῶν οἷόν τε εἶναι πράττειν, οὔτ᾽ εὐπορεῖν τούτων ξὺν πολλῇ ῥᾳστώνῃ. καίτοι τοῦτό γε εἰ Πλάτωνι μεῖζον ἐφαίνετο τοῦ διορύττειν [B] τὸν Ἄθω, τί χρὴ προσδοκᾶν ἡμᾶς ὑπὲρ αὐτοῦ τοὺς πλέον ἀπολειπομένους τῆς ἐκείνου συνέσεώς τε καὶ γνώμης ἢ ἐκεῖνος τοῦ θεοῦ; ἐμοὶ δὲ οὐδὲ τῆς χρείας μόνον ἕνεκα, ἣν ἀντιδιδόντες ἀλλήλοις ἐν τῇ πολιτείᾳ ῥᾷον εἴχομεν πρὸς τὰ παρὰ γνώμην ὑπὸ τῆς τύχης καὶ τῶν ἀντιταττομένων ἡμῖν πραττόμενα, ἀλλὰ[304] καὶ τῆς μόνης ἀεί μοι θαλπωρῆς τε [pg 174] καὶ τέρψεως [C] ἐνδεὴς οὐκ εἰς μακρὰν ἔσεσθαι μέλλων, εἰκότως δάκνομαί τε καὶ δέδηγμαι τὴν ἐμαυτοῦ καρδίαν. ἐς τίνα γὰρ οὕτως ἔσται μοι λοιπὸν εὔνουν ἀποβλέψαι φίλον; τίνος δὲ ἀνασχέσθαι τῆς ἀδόλου καὶ καθαρᾶς παρρησίας; τίς δὲ ἡμῖν συμβουλεύσει μὲν ἐμφρόνως, ἐπιτιμήσει δὲ μετ᾽ εὐνοίας, ἐπιρρώσει δὲ πρὸς τὰ καλὰ χωρὶς αὐθαδείας καὶ τύφου, παρρησιάσεται δὲ τὸ πικρὸν ἀφελὼν τῶν λόγων, [D] ὥσπερ οἱ τῶν φαρμάκων ἀφαιροῦντες μὲν τὸ λίαν δυσχερές, ἀπολείποντες δὲ αὐτὸ τὸ χρήσιμον; ἀλλὰ τοῦτο μὲν ἐκ τῆς σῆς φιλίας ὄφελος ἐκαρπωσάμην. τοσούτων δὲ ὁμοῦ ἐστερημένος, τίνων ἂν εὐπορήσαιμι λόγων, οἵ με, διὰ τὸν σὸν πόθον σά τε μήδεα σήν τε ἀγανοφροσύνην αὐτὴν προέσθαι τὴν ψυχὴν κινδυνεύοντα, πείσουσιν ἀτρεμεῖν καὶ φέρειν ὅσα δέδωκεν ὁ θεὸς γενναίως; [244] εἰς ταὐτὸ γὰρ ἔοικεν αὐτῷ νοῶν ὁ μέγας αὐτοκράτωρ ταῦθ᾽ οὕτω νυνὶ βουλεύσασθαι. τί ποτε οὖν ἄρα χρὴ διανοηθέντα καὶ τίνας ἐπῳδὰς εὑρόντα πεῖσαι πρᾴως ἔχειν ὑπὸ τοῦ πάθους θορυβουμένην τὴν ψυχήν; ἆρα ἡμῖν οἱ Ζαμόλξιδός εἰσι μιμητέοι λόγοι, λέγω δὲ τὰς ἐκ Θρᾴκης ἐπῳδάς, ἃς Ἀθήναζε φέρων ὁ Σωκράτης πρὸ τοῦ τὴν ὀδύνην ἰᾶσθαι τῆς κεφαλῆς ἐπᾴδειν ἠξίου τῷ καλῷ Χαρμίδῃ; ἢ τούτους μὲν ἅτε δὴ μείζονας καὶ περὶ μειζόνων οὐ κινητέον, ὥσπερ ἐν θεάτρῳ [pg 176] μικρῷ μηχανὰς μεγάλας, [B] ἀλλ᾽ ἐκ τῶν ἔμπροσθεν ἔργων, ὧν ἐπυθόμεθα τὰ κλέα, φησὶν ὁ ποιητῆς, ὥσπερ ἐκ λειμῶνος δρεψάμενοι ποικίλου καὶ πολυειδοῦς[305] ἄνθη τὰ κάλλιστα ψυχαγωγήσομεν αὑτοὺς τοῖς διηγήμασι, μικρὰ τῶν ἐκ φιλοσοφίας αὐτοῖς προστιθέντες; ὥσπερ γὰρ οἶμαι τοῖς λίαν γλυκέσιν οἱ παρεγχέοντες οὐκ οἶδ᾽ ὁποῖ ἄττα φάρμακα τὸ προσκορὲς αὐτῶν ἀφαιροῦσιν, οὕτω τοῖς διηγήμασιν ἐκ φιλοσοφίας ἔνια προστιθέμενα τὸ δοκεῖν ἐξ [C] ἱστορίας ἀρχαίας ὄχλον ἐπεισάγειν, οὐδὲν δέον, καὶ περιττὴν ἀδολεσχίαν ἀφαιρεῖται.