Rusticus urbano confusus, turpis honesto?...
Illecebris erat et gratâ novitate morandus
Spectator, functusque sacris, et potus, et exlex.”
[530] See the Parabasis of Aristophanês in the Nubes (535, seq.) and in the Vespæ (1015-1045).
Compare also the description of Philippus the γελωτοποῖος, or Jester, in the Symposion of Xenophon; most of which is extremely Aristophanic, ii, 10, 14. The comic point of view is assumed throughout that piece; and Sokratês is introduced on one occasion as apologizing for the intrusion of a serious reflection (τὸ σπουδαιολογεῖν, viii, 41). The same is the case throughout much of the Symposion of Plato; though the scheme and purpose of this latter are very difficult to follow.
[531] Plutarch, Solon, c. 29. See the previous volumes of this History, ch. xxi, vol. ii, p. 145; ch. xxix, vol. iv, pp. 83, 84.
[532] Respecting the rhetorical cast of tragedy, see Plato, Gorgias, c. 57, p. 502, D.
Plato disapproves of tragedy on the same grounds as of rhetoric.
[533] See the discourse of Sokratês, insisting upon this point, as part of the duties of a commander (Xen. Mem. iii, 3, 11).
[534] This necessity of some rhetorical accomplishments, is enforced not less emphatically by Aristotle (Rhetoric. i, 1, 3) than by Kalliklês in the Gorgias of Plato, c. 91, p. 486, B.