Polybius, Histories

Translation

Book 12 - Chapter 26

<w lemma="ra%2Fkion">ράκιον</w> <w lemma="to%5C">τὸ</w> <w lemma="tuxo%2Fn">τυχόν</w>; <w lemma="o%28%2Fs">ὅς</w> <w lemma="ge">γε</w> <w lemma="prw%3Dton">πρῶτον</w> <w lemma="me%5Cn">μὲν</w> <w lemma="oi%29%2Fetai">οἴεται</w> <w lemma="dei%3Dn">δεῖν</w> <w lemma="a%29namnhsqh%3Dnai">ἀναμνησθῆναι</w> <w lemma="tou%5Cs">τοὺς</w> <w lemma="sune%2Fdrous">συνέδρους</w> <w lemma="dio%2Fti">διότι</w> <w lemma="tou%5Cs">τοὺς</w> <w lemma="koimwme%2Fnous">κοιμωμένους</w> <w lemma="to%5Cn">τὸν</w> <w lemma="o%29%2Frqron">ὄρθρον</w> <w lemma="e%29n">ἐν</w> <w lemma="me%5Cn">μὲν</w> <w lemma="tw%3D%7C">τῷ</w> <w lemma="pole%2Fmw%7C">πολέμῳ</w> <w lemma="diegei%2Frousin">διεγείρουσιν</w> <w lemma="ai%28">αἱ</w> <w lemma="sa%2Flpigges">σάλπιγγες</w>, <w lemma="kata%5C">κατὰ</w> <w lemma="de%5C">δὲ</w> <w lemma="th%5Cn">τὴν</w> <w lemma="ei%29rh%2Fnhn">εἰρήνην</w> <w lemma="oi%28">οἱ</w> <w lemma="o%29%2Frniqes">ὄρνιθες</w>.

<w lemma="meta%5C">μετὰ</w> <w lemma="de%5C">δὲ</w> <w lemma="tau%3Dta">ταῦτα</w> <w lemma="to%5Cn">τὸν</w> <w lemma="%2A%28hrakle%2Fa">Ἡρακλέα</w> <w lemma="fhsi%5C">φησὶ</w> <w lemma="to%5Cn">τὸν</w> <w lemma="me%5Cn">μὲν</w> <w lemma="%2A%29olumpi%2Fwn">Ὀλυμπίων</w> <w lemma="a%29gw%3Dna">ἀγῶνα</w> <w lemma="qei%3Dnai">θεῖναι</w> <w lemma="kai%5C">καὶ</w> <w lemma="th%5Cn">τὴν</w> <w lemma="e%29kexeiri%2Fan">ἐκεχειρίαν</w> <w lemma="dei%3Dgma">δεῖγμα</w> <w lemma="poiou%2Fmenon">ποιούμενον</w> <w lemma="th%3Ds">τῆς</w> <w lemma="au%28tou%3D">αὑτοῦ</w> <w lemma="proaire%2Fsews">προαιρέσεως</w>, <w lemma="o%28%2Fsois">ὅσοις</w> <w lemma="d%27">δ᾽</w> <w lemma="e%29pole%2Fmhse">ἐπολέμησε</w>, <w lemma="tou%2Ftous">τούτους</w> <w lemma="pa%2Fntas">πάντας</w> <w lemma="beblafe%2Fnai">βεβλαφέναι</w> <w lemma="kata%5C">κατὰ</w> <w lemma="th%5Cn">τὴν</w> <w lemma="a%29na%2Fgkhn">ἀνάγκην</w> <w lemma="kai%5C">καὶ</w> <w lemma="kat%27">κατ᾽</w> <w lemma="e%29pitagh%2Fn">ἐπιταγήν</w>, <w lemma="e%28kousi%2Fws">ἑκουσίως</w> <w lemma="de%5C">δὲ</w> <w lemma="parai%2Ftion">παραίτιον</w> <w lemma="ou%29deni%5C">οὐδενὶ</w> <w lemma="gegone%2Fnai">γεγονέναι</w> <w lemma="kakou%3D">κακοῦ</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="a%29nqrw%2Fpwn">ἀνθρώπων</w>.

<w lemma="e%28ch%3Ds">ἑξῆς</w> <w lemma="de%5C">δὲ</w> <w lemma="tou%2Ftois">τούτοις</w> <w lemma="para%5C">παρὰ</w> <w lemma="me%5Cn">μὲν</w> <w lemma="tw%3D%7C">τῷ</w> <w lemma="poihth%3D%7C">ποιητῇ</w> <w lemma="to%5Cn">τὸν</w> <w lemma="%2Adi%2Fa">Δία</w> <w lemma="pareisa%2Fgesqai">παρεισάγεσθαι</w> <w lemma="dusarestou%2Fmenon">δυσαρεστούμενον</w> <w lemma="tw%3D%7C">τῷ</w> <w lemma="%2A%29%2Farei">Ἄρει</w> <w lemma="kai%5C">καὶ</w> <w lemma="le%2Fgonta">λέγοντα</w> <w lemma="e%29%2Fxqistos">ἔχθιστος</w> <w lemma="de%2F">δέ</w> <w lemma="moi%2F">μοί</w> <w lemma="e%29ssi">ἐσσι</w> <w lemma="qew%3Dn">θεῶν</w>, <w lemma="oi%28%5C">οἳ</w> <w lemma="%2A%29%2Folumpon">Ὄλυμπον</w> <w lemma="e%29%2Fxousin:">ἔχουσιν·</w> <w lemma="ai%29ei%5C">αἰεὶ</w> <w lemma="ga%2Fr">γάρ</w> <w lemma="toi">τοι</w> <w lemma="e%29%2Fris">ἔρις</w> <w lemma="te">τε</w> <w lemma="fi%2Flh">φίλη</w> <w lemma="po%2Flemoi%2F">πόλεμοί</w> <w lemma="te">τε</w> <w lemma="ma%2Fxai">μάχαι</w> <w lemma="te">τε</w>.

<w lemma="o%28moi%2Fws">ὁμοίως</w> <w lemma="de%5C">δὲ</w> <w lemma="kai%5C">καὶ</w> <w lemma="to%5Cn">τὸν</w> <w lemma="fronimw%2Ftaton">φρονιμώτατον</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="h%28rw%2Fwn">ἡρώων</w> <w lemma="le%2Fgein">λέγειν</w> <w lemma="a%29frh%2Ftwr">ἀφρήτωρ</w>, <w lemma="a%29qe%2Fmistos">ἀθέμιστος</w>, <w lemma="a%29ne%2Fstio%2Fs">ἀνέστιός</w> <w lemma="e%29stin">ἐστιν</w> <w lemma="e%29kei%3Dnos">ἐκεῖνος</w> <w lemma="o%28%5Cs">ὃς</w> <w lemma="pole%2Fmou">πολέμου</w> <w lemma="e%29%2Fratai">ἔραται</w> <w lemma="e%29pidhmi%2Fou">ἐπιδημίου</w> <w lemma="o%29kruo%2Fentos">ὀκρυόεντος</w>. <w lemma="o%28mognwmonei%3Dn">ὁμογνωμονεῖν</w> <w lemma="de%5C">δὲ</w> <w lemma="tw%3D%7C">τῷ</w> <w lemma="poihth%3D%7C">ποιητῇ</w> <w lemma="kai%5C">καὶ</w> <w lemma="to%5Cn">τὸν</w> <w lemma="%2Aeu%29ripi%2Fdhn">Εὐριπίδην</w>,

<w lemma="e%29n">ἐν</w> <w lemma="oi%28%3Ds">οἷς</w> <w lemma="fhsin">φησιν</w>, <w lemma="ei%29rh%2Fna">εἰρήνα</w> <w lemma="baqu%2Fploute">βαθύπλουτε</w>, <w lemma="kalli%2Fsta">καλλίστα</w> <w lemma="maka%2Frwn">μακάρων</w> <w lemma="qew%3Dn">θεῶν</w>, <w lemma="zh%3Dlo%2Fs">ζῆλός</w> <w lemma="moi">μοι</w> <w lemma="se%2Fqen">σέθεν</w>, <w lemma="w%28s">ὡς</w> <w lemma="xroni%2Fzeis">χρονίζεις</w>. <w lemma="de%2Fdoika">δέδοικα</w> <w lemma="de%5C">δὲ</w> <w lemma="mh%5C">μὴ</w> <w lemma="pri%5Cn">πρὶν</w> <w lemma="u%28perba%2Flh%7C">ὑπερβάλῃ</w> <w lemma="me">με</w> <w lemma="gh%3Dras">γῆρας</w>, <w lemma="pri%5Cn">πρὶν</w> <w lemma="sa%5Cn">σὰν</w> <w lemma="xari%2Fessan">χαρίεσσαν</w> <w lemma="prosidei%3Dn">προσιδεῖν</w> <w lemma="w%28%2Fran">ὥραν</w> <w lemma="kai%5C">καὶ</w> <w lemma="kallixo%2Frous">καλλιχόρους</w> <w lemma="a%29oida%5Cs">ἀοιδὰς</w> <w lemma="filostefa%2Fnous">φιλοστεφάνους</w> <w lemma="te">τε</w> <w lemma="kw%2Fmous">κώμους</w>.

<w lemma="e%29%2Fti">ἔτι</w> <w lemma="de%5C">δὲ</w> <w lemma="pro%5Cs">πρὸς</w> <w lemma="tou%2Ftois">τούτοις</w> <w lemma="o%28moio%2Ftaton">ὁμοιότατον</w> <w lemma="ei%29%3Dnai%2F">εἶναί</w> <w lemma="fhsi">φησι</w> <w lemma="to%5Cn">τὸν</w> <w lemma="me%5Cn">μὲν</w> <w lemma="po%2Flemon">πόλεμον</w> <w lemma="th%3D%7C">τῇ</w> <w lemma="no%2Fsw%7C">νόσῳ</w>, <w lemma="th%5Cn">τὴν</w> <w lemma="d%27">δ᾽</w> <w lemma="ei%29rh%2Fnhn">εἰρήνην</w> <w lemma="th%3D%7C">τῇ</w> <w lemma="u%28giei%2Fa%7C:">ὑγιείᾳ·</w> <w lemma="th%5Cn">τὴν</w> <w lemma="me%5Cn">μὲν</w> <w lemma="ga%5Cr">γὰρ</w> <w lemma="kai%5C">καὶ</w> <w lemma="tou%5Cs">τοὺς</w> <w lemma="ka%2Fmnontas">κάμνοντας</w> <w lemma="a%29nalamba%2Fnein">ἀναλαμβάνειν</w>, <w lemma="e%29n">ἐν</w> <w lemma="w%28%3D%7C">ᾧ</w> <w lemma="de%5C">δὲ</w> <w lemma="kai%5C">καὶ</w> <w lemma="tou%5Cs">τοὺς</w> <w lemma="u%28giai%2Fnontas">ὑγιαίνοντας</w> <w lemma="a%29po%2Fllusqai">ἀπόλλυσθαι</w>.

<w lemma="kai%5C">καὶ</w> <w lemma="kata%5C">κατὰ</w> <w lemma="me%5Cn">μὲν</w> <w lemma="th%5Cn">τὴν</w> <w lemma="ei%29rh%2Fnhn">εἰρήνην</w> <w lemma="tou%5Cs">τοὺς</w> <w lemma="presbute%2Frous">πρεσβυτέρους</w> <w lemma="u%28po%5C">ὑπὸ</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="ne%2Fwn">νέων</w> <w lemma="qa%2Fptesqai">θάπτεσθαι</w> <w lemma="kata%5C">κατὰ</w> <w lemma="fu%2Fsin">φύσιν</w>, <w lemma="e%29n">ἐν</w> <w lemma="de%5C">δὲ</w> <w lemma="tw%3D%7C">τῷ</w> <w lemma="pole%2Fmw%7C">πολέμῳ</w> <w lemma="ta%29nanti%2Fa">τἀναντία</w>,

<w lemma="to%5C">τὸ</w> <w lemma="de%5C">δὲ</w> <w lemma="me%2Fgiston">μέγιστον</w> <w lemma="e%29n">ἐν</w> <w lemma="me%5Cn">μὲν</w> <w lemma="tw%3D%7C">τῷ</w> <w lemma="pole%2Fmw%7C">πολέμῳ</w> <w lemma="mhd%27">μηδ᾽</w> <w lemma="a%29%2Fxri">ἄχρι</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="teixw%3Dn">τειχῶν</w> <w lemma="ei%29%3Dnai">εἶναι</w> <w lemma="th%5Cn">τὴν</w> <w lemma="a%29sfa%2Fleian">ἀσφάλειαν</w>, <w lemma="kata%5C">κατὰ</w> <w lemma="de%5C">δὲ</w> <w lemma="th%5Cn">τὴν</w> <w lemma="ei%29rh%2Fnhn">εἰρήνην</w> <w lemma="me%2Fxri">μέχρι</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="th%3Ds">τῆς</w> <w lemma="xw%2Fras">χώρας</w> <w lemma="o%28%2Frwn">ὅρων</w>, <w lemma="kai%5C">καὶ</w> <w lemma="tou%2Ftois">τούτοις</w> <w lemma="e%28%2Ftera">ἕτερα</w> <w lemma="paraplh%2Fsia">παραπλήσια</w>.

<w lemma="qauma%2Fzw">θαυμάζω</w> <w lemma="dh%5C">δὴ</w> <w lemma="ti%2Fsi">τίσι</w> <w lemma="pot%27">ποτ᾽</w> <w lemma="a%29%5Cn">ἂν</w> <w lemma="a%29%2Fllois">ἄλλοις</w> <w lemma="e%29xrh%2Fsato">ἐχρήσατο</w> <w lemma="lo%2Fgois">λόγοις</w> <w lemma="h%29%5C">ἢ</w> <w lemma="proforai%3Ds">προφοραῖς</w> <w lemma="meira%2Fkion">μειράκιον</w> <w lemma="a%29%2Frti">ἄρτι</w> <w lemma="geno%2Fmenon">γενόμενον</w> <w lemma="peri%5C">περὶ</w> <w lemma="diatriba%5Cs">διατριβὰς</w> <w lemma="kai%5C">καὶ</w> <w lemma="ta%5Cs">τὰς</w> <w lemma="e%29k">ἐκ</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="u%28pomnhma%2Ftwn">ὑπομνημάτων</w> <w lemma="polupragmosu%2Fnas">πολυπραγμοσύνας</w> <w lemma="kai%5C">καὶ</w> <w lemma="boulo%2Fmenon">βουλόμενον</w> <w lemma="paraggelmatikw%3Ds">παραγγελματικῶς</w> <w lemma="e%29k">ἐκ</w> <w lemma="tw%3Dn">τῶν</w> <w lemma="parepome%2Fnwn">παρεπομένων</w> <w lemma="toi%3Ds">τοῖς</w> <w lemma="prosw%2Fpois">προσώποις</w> <w lemma="poiei%3Dsqai">ποιεῖσθαι</w> <w lemma="th%5Cn">τὴν</w> <w lemma="e%29pixei%2Frhsin:">ἐπιχείρησιν·</w> <w lemma="dokei%3D">δοκεῖ</w> <w lemma="ga%5Cr">γὰρ</w> <w lemma="ou%29x">οὐχ</w> <w lemma="e%28te%2Frois">ἑτέροις</w>, <w lemma="a%29lla%5C">ἀλλὰ</w> <w lemma="tou%2Ftois">τούτοις</w> <w lemma="oi%28%3Ds">οἷς</w> <w lemma="%2Ati%2Fmaios">Τίμαιος</w> <w lemma="%2A%28ermokra%2Fthn">Ἑρμοκράτην</w> <w lemma="kexrh%3Dsqai%2F">κεχρῆσθαί</w> <w lemma="fhsi">φησι</w>.

In the first place he thinks it proper to remind the council that men are aroused in the morning in war time by the trumpet and in peace by the crowing of cocks.

After this he tells them that Heracles founded the Olympian games and truce as a proof of his real preference, and that he had injured all those he fought with under compulsion and by order, but that he had done no evil to any man of his own free will.

Next he says that Homer represents Zeus as displeased with Ares and saying<quote><l>Of all the gods who tread the spangled skies,</l><l>Thou most unjust, most odious in our eyes!</l><l>Inhuman discord is thy dire delight,</l><l>The waste of slaughter, and the rage of fight;</l></quote>

that similarly the wisest of his heroes says<quote><l>Cursed is the man, and void of law and right,</l><l>Unworthy property, unworthy light,</l><l>Unfit for public rule, or private care,</l><l>That wretch, that monster, who delights in war;</l></quote>

and that Euripides expresses the same opinion as Homer in this verses:<quote><l>O Peace, loaded with riches, of the blest</l><l>Gods thou art far the loveliest,</l><l>So long thou tarriest, I am fain,</l><l>And fear lest age o'ertake me ere</l><l>I look upon thy features fair</l><l> Once again,</l><l>See them dancing in a ring,</l><l> As they sing,</l><l>See the wreaths upon their brows,</l><l>As they troop from the carouse.</l></quote>

In addition to this Hermocrates is made to say that war very much resembles sickness and peace is very like health, for peace restores even the sick and in war even the healthy perish.

In peace again we are told that the old are buried by the young as is natural, while in war it is the reverse, and that above all in war there is no safety even up to the walls, but in peace there is safety as far as the boundaries of the land, and a number of similar things.

I wonder what other words or expressions would be used by a boy fresh from the schools and the curious study of memoirs who wished to compose a declamatory essay made up all that was consonant with the character of certain historical personages. The style of it would probably be no other than that of the speech Timaeus puts into the mouth of Hermocrates.

Walbank Commentary

Overview

12.23.0 - 12.28.0

Timaeus' methods and the qualities of the historian Despite repetition and overlapping both here and in relation to earlier sections, this part of the work shows three divisions: (a) Timaeus' errors and lies (24–25 c), (b) Timaeus' political and military inexperience (25 d–26 d), (c) the cause of Timaeus' faults and the qualities of the good historian (27–28 a). See the analysis of Pdech, pp. xxiii–xxvii.

Specifics

12.26.1 - 12.26.1

<emph rend="bold"><w lang="el-GR">τὸ</w>v <w lang="el-GR">ὄρθρο</w>v . . . <w lang="el-GR">αἱ σάλπιγγες . . . αἱ ὄρνιθες</w>:</emph> a proverbial antithesis; cf. Plut. Nic. 9. 5, <w lang="el-GR">ἡδέως δὲ μεμνημέ</w>v<w lang="el-GR">οι</w> (the Spartans and Athenians) <w lang="el-GR">τοῦ εἰπόντος? ὅτι τοὺς ἐν εἰρήνῃ καθεύδο</w>v<w lang="el-GR">τας οὐ σάλπιγγες, ἀλλ</w>f <w lang="el-GR">ἀλεκτρυόνες ἀ?φυπνίζουσι</w>.

12.26.2 - 12.26.2

<emph rend="bold"><w lang="el-GR">τὸ</w>v <w lang="el-GR">Ἡρακλέα . . . τὸ</w>v <w lang="el-GR">μὲ</w>v <w lang="el-GR">Ὀλυμπίω</w>v <w lang="el-GR">ἀγῶ</w>v<w lang="el-GR">α θεῖ</w>v<w lang="el-GR">αι</w>:</emph> although the first Olympiad was dated from the victory of Coroebus in 776 (cf. vi. 11 a 3 n.) there were strong traditions for an earlier foundation of the festival in mythological times, and the earliest of these is found in Pindar (Olymp. 2. 3–4, 6. 67) who makes Theban Heracles the founder. Another tradition attributed the foundation to a Cretan Heracles (Paus. v. 7. 4 ff.; cf. Diod. v. 64. 6, Strabo, viii. 355). This association with Heracles is probably of Dorian origin, and becomes increasingly popular (cf. Lys. 33. 1; Diod. iv. 14; Stat. Theb. vi. 5 ff.; Apollodor. ii. 7. 2). Timaeus could well have introduced it without drawing on Gorgias' Olympic speech (above, 25 k 5 n.). See further Ziehen, RE, '<a class="linkToPlace" target="_blank" href="/place?placename=Olympia&groupId=809&placeId=1462">Olympia</a>', cols. 2520 ff. ; Gruppe, RE, Suppl-B. iii, 'Herakles', cols. 916–17. <emph rend="bold"><w lang="el-GR">ἑκουσίως δὲ παραίτιο</w>v <w lang="el-GR">οὐδε</w>v<w lang="el-GR">ὶ γεγο</w>v<w lang="el-GR">έ</w>v<w lang="el-GR">αι κακοῦ</w>:</emph> so Bttner-Wobst for MS. <w lang="el-GR">κακοῦ οὐδε</w>v<w lang="el-GR">ὶ γεγο</w>v<w lang="el-GR">έ</w>v<w lang="el-GR">αι</w> (Boissevain <w lang="el-GR">κακῶ</w>v <w lang="el-GR">οὐδε</w>v<w lang="el-GR">ὶ γεγο</w>v<w lang="el-GR">έ</w>v<w lang="el-GR">αι</w>; Hultsch <w lang="el-GR">κακοῦ παραίτιο</w>v <w lang="el-GR">οὐδε</w>v<w lang="el-GR">ὶ γεγο</w>v<w lang="el-GR">έ</w>v<w lang="el-GR">αι</w> in app. crit.). For this tradition concerning Heracles cf. Plut. Nic. 25. 1, <w lang="el-GR">καὶ γὰρ τὸν</w> e<w lang="el-GR">Ηρακλέα πάντων κρατεῖ</w>v <w lang="el-GR">ἀμυ</w>v<w lang="el-GR">όμε</w>v<w lang="el-GR">ο</w>v <w lang="el-GR">καὶ προεπιχειρούμε</w>v<w lang="el-GR">ο</w>v. A reference to Heracles would be not inappropriate from Hermocrates, in view of his worship at <a class="linkToPlace" target="_blank" href="/place?placename=Syracuse&groupId=994&placeId=1753">Syracuse</a> (cf. Gruppe, RE, Suppl.-B. iii, 'Herakles', col. 992).

12.26.3 - 12.26.3

<emph rend="bold"><w lang="el-GR">ἔχθιστος δέ μοί ἐσσι κτλ</w>.:</emph> Homer, Iliad, v. 890.

12.26.4 - 12.26.4

<emph rend="bold"><w lang="el-GR">ἀφρήτωρ, ἀθέμιστος κτλ</w>.:</emph> Homer, Iliad, ix. 63; Nestor speaks.

12.26.5 - 12.26.5

<emph rend="bold"><w lang="el-GR">εἰρήνα βαθύπλουτε κτλ</w>.:</emph> from Euripides' Cresphontes (fr. 453, 1–8, Nauck <emph rend="superscript">2</emph> ), also quoted by Stobaeus, 55. 1 = iv. 14. 1 Hense. Pdech asserts that this play was produced after 421 and Hermocrates' speech delivered in 424; but this is not certain.

12.26.6 - 12.26.6

<emph rend="bold"><w lang="el-GR">τὸ</w>v <w lang="el-GR">μὲ</w>v <w lang="el-GR">πόλεμο</w>v <w lang="el-GR">τῇ</w> v<w lang="el-GR">όσῳ</w>:</emph> sophistic commonplaces.

12.26.7 - 12.26.7

<emph rend="bold"><w lang="el-GR">τοὺς πρεσβυτέρους ὑπὸ τῶν</w> v<w lang="el-GR">έω</w>v <w lang="el-GR">θάπτεσθαι κτλ</w>.:</emph> cf. Herod. i. 87. 4, where the same paradox is attributed to Croesus addressing Cyrus from the pyre. <milestone unit="page" n="402">[402]</milestone>

12.26.8 - 12.26.8

<emph rend="bold"><w lang="el-GR">μηδ</w>f <w lang="el-GR">ἄχρι τῶν τειχῶν</w>:</emph> since missiles can penetrate the city.

12.26.9 - 12.26.9

<emph rend="bold"><w lang="el-GR">ἄρτι γενόμενον περὶ διατριβάς</w>:</emph> 'who has just come to the schools'. <emph rend="bold"><w lang="el-GR">τὰς ἐκ τῶν ὑπομνημάτων πολυπραγμοσύνας</w>:</emph> 'the search after knowledge contained in treatises'. <w lang="el-GR">ὑπομνήματα</w> is a very general word in P.; there is no reason to suppose (with Wunderer, ii. 35) that here it means collections of quotations arranged under headings. <emph rend="bold"><w lang="el-GR">παραγγελματικῶς . . . ποιεῖσθαι τὴν ἐπιχείρησιν</w>:</emph> 'to make up an essay according to the rules containing everything consonant with the character of certain historic personages'; for <w lang="el-GR">παραγγελματικῶς</w> cf. 25 i 9 n., <w lang="el-GR">παραγγελίαν</w>; Dion. Hal. de comp. uerb. 22. 151. 〈 <emph rend="bold"><w lang="el-GR">οὐχ ἑτ</w></emph> 〉 <emph rend="bold"><w lang="el-GR">έροις, ἀλλὰ τούτοις</w>:</emph> if the supplement is correct, Hultsch is right in suspecting the hand of the epitomator, for the phrasing is infelicitous and <w lang="el-GR">δοκεῖ</w> requires an infinitive.

12.26.1 - 12.26.1

<emph rend="bold"><w lang="el-GR">Τιμολέων ἐν τῇ αὐτῇ βύβλῳ</w>:</emph> for Timoleon cf. 25 k 2 n. Laqueur argues that 25 a 1–26. 9 forms part of a later insertion, and that the words <w lang="el-GR">ἐν τῇ αὐτῇ βύβλῳ</w> refer back to 25. 7 (RE, 'Timaios', col. 1080); and Mller believes in two systems of calculating Timaeus' books, one excluding books i–viii, so that book xxi might sometimes be reckoned as book xiii. Neither provides a convincing explanation of a real difficulty; for whatever stood at 25 k 3 (and it can hardly have been 'book xxi': see note), Timoleon's speech will not have been recorded in the same book as Hermocrates' address at Gela. Perhaps the simplest solution is to assume a lacuna between 26 and 26 a, containing a mention of the book of Timaeus to which P. refers back (one of books xxiii–xxviii? see 25. 7 n.). On the identification of Timoleon's speech see 25. 7 n.; it is that described in Diod. xvi. 79. 2, where two themes are mentioned, the cowardice of the Carthaginians and the recollection of Gelon's victories. Of these only the first is referred to here. <emph rend="bold"><w lang="el-GR">πρὸς τὴν ἀνανδρίαν</w>:</emph> cf. Diod. xvi. 79. 2, <w lang="el-GR">διῆλθε . . . τὴν τῶν Φοινίκων ἀνανδρίαν</w>. That Diodorus here follows Timaeus is clear from the account of the omen following the speech, which Plutarch specifically attributes to Timaeus (FGH, 566 F 118 = Plut. Mor. 676 D).

12.26.2 - 12.26.2

<emph rend="bold"><w lang="el-GR">ἐρημότερα τῆς Λιβύης</w>:</emph> cf. Eurip. Hel. 404, 1211 for references to the proverbial deserts of <a class="linkToPlace" target="_blank" href="/place?placename=Libya&groupId=686&placeId=427">Libya</a> (on which cf. Herod. ii. 32. 4). Wunderer, i. 28, suggests that the explanation which Timaeus puts in Timoleon's mouth came from some collection of proverbs, such as Demon's. It hardly fits Timaeus' own picture of <a class="linkToPlace" target="_blank" href="/place?placename=Libya&groupId=686&placeId=427">Libya</a>: cf. 3. 3.

12.26.3 - 12.26.3

<emph rend="bold"><w lang="el-GR">ἐντὸς τῶν χιτώνων ἔχοντος</w>:</emph> the custom of orientals before their king; cf. Xen. Hell. ii. 1. 8, <w lang="el-GR">Κῦρος ἀπέκτεινεν Αὐτοβοισάκην καὶ Μιτραῖον . . . ὅτι αὐτῷ ἀπαντῶντες οὐ διέωσαν διὰ τῆς κόρης τὰς χεῖρας, ὃ ποιοῦσι βασιλεῖ μόνον ἡ δὲ κόρη ἐστὶ μακρότερον ἢ χειρίς, ἐν ᾗ τὴν χεῖρα ἔχων οὐδὲν ἂν δύναιτο ποιῆσαι</w>.

12.26.4 - 12.26.4

<emph rend="bold"><w lang="el-GR">φανεροὶ γένωνται τοῖς ὑπεναντίοις</w>:</emph> Campe suggested that the <milestone unit="page" n="403">[403]</milestone> words <w lang="el-GR">ἄνδρες ὄντες</w> had been omitted before <w lang="el-GR">φανεροί</w>; but the omission was probably more considerable (so Bttner-Wobst).

12.26.1 - 12.26.1

<emph rend="bold"><w lang="el-GR">Γέλωνος ἐπαγγελλομένου κτλ</w>.:</emph> cf. 25 k 2. According to Herodotus (vii. 153. 1, 157. 1 ff.) the request came from the Greeks, who sent envoys to <a class="linkToPlace" target="_blank" href="/place?placename=Sicily&groupId=973&placeId=1724">Sicily</a>; the version here, which must surely be that of Timaeus (not Ephorus, as Dunbabin, 421, says), is more favourable to the Sicilian, who offers the help through envoys sent to <a class="linkToPlace" target="_blank" href="/place?placename=Corinth&groupId=493&placeId=928">Corinth</a> <w lang="el-GR">(τοῖς παρὰ τοῦ Γέλωνος πρεσβευταῖς)</w>. Jacoby, commenting on FGH, 566 F 94, seems correct in treating this as an invention, since the pro-Sicilian version in Herodotus vii. 165 shows no trace of it. It is noteworthy that P. does not attempt to refute Timaeus' version by quoting Herodotus against him, just as in 25 k 5 he makes no reference to Thucydides. The numbers here, 20,000 foot and 200 warships, are those given by Herodotus (vii. 158. 4) who, however, adds 2,000 horse, 2,000 archers, 2,000 slingers, and 2,000 light horse. For the battle of <a class="linkToPlace" target="_blank" href="/place?placename=Himera&groupId=632&placeId=1163">Himera</a> fought shortly afterwards against the Carthaginians Diodorus (xi. 21. 1) gives Gelo's army as 50,000 foot and 5,000 horse; these Jacoby (loc. cit.) takes to be from Ephorus, but their divergence from the numbers Gelo offered to the Greeks is without significance for there is no reason why they should be identical. On their historicity see P. A. Brunt, Historia, 1953, 160. <emph rend="bold"><w lang="el-GR">τοὺς προκαθημένους ἐν Κορίνθῳ</w>:</emph> the representatives of the allied Greek states who assembled in congress at the Isthmus in 481 (Herod. vii. 132, 145, 172. 1).

12.26.2 - 12.26.2

<emph rend="bold"><w lang="el-GR">τὴν δ</w>f <w lang="el-GR">ἡγεμονίαν ἀνάγκῃ . . . περιθήσειν τοῖς ἀρίστοις</w>:</emph> in the Herodotean version it is made quite clear that <a class="linkToPlace" target="_blank" href="/place?placename=Sparta&groupId=660&placeId=1208">Sparta</a> is to be hegemon (Herod. vii. 159–62).

12.26.4 - 12.26.4

<emph rend="bold"><w lang="el-GR">ἐκτείνει λόγους</w>:</emph> a technical expression for spinning out material into a long narrative (cf. Avenarius, 90). <emph rend="bold"><w lang="el-GR">τὴν μὲ</w>v <w lang="el-GR">Σικελίαν μεγαλομερεστέραν κτλ</w>.:</emph> if Diod. xi. 23 goes back to Timaeus, it provides an example of how he related the struggle of Gelo against the Carthaginians with the Persian War in Greece; cf. also Diod. xxi. 17. 3, <w lang="el-GR">παρ</w>f <w lang="el-GR">ὅλην . . . τὴν γραφὴν ἐγκωμιάζων τὴν τῶν Συρακοσίων ἀνδρείαν</w>; Cic. de rep. iii. 43, 'urbs illa praeclara, quam ait Timaeus Graecarum maximam, omnium autem esse pulcherrimam'.

12.26.5 - 12.26.5

<emph rend="bold"><w lang="el-GR">τοῖς μειρακίοις τοῖς ἐν ταῖς διατριβαῖς κτλ</w>.:</emph> cf. 26. 9. The words <w lang="el-GR">καὶ τοῖς</w> 〈<w lang="el-GR">περι</w>〉<w lang="el-GR">πάτοις</w>? are Bttner-Wobst's conjecture for MS. <w lang="el-GR">καὶ τοῖς τόποις</w>. It was based on a hint from Campius and the comparison of Baton in Athen. iv. 163 B, <w lang="el-GR">τοὺς τὸν φρόνιμον ζητοῦντας? ἐν τοῖς περιπάτοις καὶ ταῖς διατριβαῖς ὥσπερ ἀποδεδρακότα. περίπατοι</w> will be 'the philosophical schools'. But Pdech, perhaps rightly, keeps <w lang="el-GR">τόποις</w> in the sense 'communes loci'. <emph rend="bold"><w lang="el-GR">Θερσίτοῦ . . . ἐγκώμιον ἢ Πηνελόπης . . . ψόγον</w>:</emph> these were paradoxical; cf. Aeschines, iii. 231, <w lang="el-GR">καὶ εἰ μέν τις τῶν τραγικῶν ποιητῶν</w> . . . <milestone unit="page" n="404">[404]</milestone> <w lang="el-GR">ποιήσειεν ἐν τραγῳδίᾳ τὸν Θερσίτην ὑπὸ τῶν Ἑλλήνων στεφανούμενον, οὐδεὶς ἂν ὑμῶν ὑπομείνειεν, ὅτι φησὶν Ὅμηρος ἄνανδρον αὐτὸν εἶναι καὶ συκοφάντην</w>. But encomia of Thersites, the demagogue, were written, more or less seriously; an example survives in the <w lang="el-GR">ἐγκώμιον Θερσίτου</w> of Libanius (viii. 243–51 Förster). See too Aeneas, Ep. 15 (Epist. gr. 27, Hercher); Gell. xvii. 12. 1–2; Gebhard, RE, 'Thersites', col. 2467. Defamation of Penelope is more common; she is lewd and adulterous in Lycophron, 772; Duris, FGH, 76 F 21, made her the mother of Pan by all the suitors; and other accounts convicted her of adultery with Amphinomus or Antinous (Apollod. epit. vii. 38–39) or had <a class="linkToPlace" target="_blank" href="/place?placename=Odysseus&groupId=801&placeId=1446">Odysseus</a> drive her out for loose behaviour (Pausan. viii. 12. 6). Normally, however, she was the type of the true and chaste wife (references in Wst, RE, 'Penelope', cols. 483–4) and Philodemus (de rhet. 4, cols. 35 a–36 a = i. 217 Sudhaus) protests against those who <w lang="el-GR">προκρείνοντες ἐν ταῖς συμβλήσεσιν Πηνελόπης Κλυταιμήστραν καὶ τὸν Πάριν Ἀλέξανδρον Ἕκτορος ἀφανίζουσι τὰς ἀρετὰς τῶν ἀγαθῶν</w>. See further W. H. Roscher, Phil. 1894, 368–72, and, for the particular branch of encomium and vituperation known as 'adoxography', that is the paradoxical treatment of worthless or inappropriate topics (such as P. mentions here), A. S. Pease, CP, 1926, 27–42. <emph rend="bold"><w lang="el-GR">ἤ τινος ἑτέρου τῶν τοιούτων</w>:</emph> e.g. Gorgias' encomia on Helen and Palamedes, Isocrates' Helen and Busiris, Polycrates' Busiris, Libanius' vituperation of Achilles and Hector (cf. Pease, op. cit. (see previous note) 29, 37–38) or the encomium on Polyphemus by Zoilus of <a class="linkToPlace" target="_blank" href="/place?placename=Amphipolis&groupId=320&placeId=623">Amphipolis</a> (FGH, 71 F 2), which forms part of his attack on Homer.

12.26.1 - 12.26.1

<emph rend="bold"><w lang="el-GR">οὐκ εἰς σύγκρισιν, ἀλλ</w>f <w lang="el-GR">εἰς καταμώκησιν</w>:</emph> he exposes them 'not to serious comparison (i.e. with others), but to ridicule'. 〈 <emph rend="bold"><w lang="el-GR">πρὸς</w></emph> 〉 <emph rend="bold"><w lang="el-GR">τὸν προχειρότατον λόγον ἠσκηκόσι</w>:</emph> so Bttner-Wobst for MS. <w lang="el-GR">τὸν προχειριστότατον λόγον</w>; Pdech omits 〈<w lang="el-GR">πρὸς</w>〉 and Hultsch reads <w lang="el-GR">χείριστα τὸν λόγον</w>. Tr. 'have trained themselves in extreme readiness of speech' (Paton).

12.26.2 - 12.26.2

<emph rend="bold"><w lang="el-GR">ἐκείνων τινὲς . . . τοιαύταις χρῶνται παραδοξολοίαις</w>:</emph> P. refers to the New Academy, which from the time of Arcesilaus (c. 315–241/40). took a turn towards the scepticism which became even more pronounced under Carneades (214/13–129/8), on whom cf. xxxiii. 2 = Aul. Gell. vi. 14. 10. Arcesilaus attacked the Stoic theory of comprehension, denying the possibility of knowledge and insisting that the philosopher must necessarily withold judgement; cf. Sex. Emp. Math. vii. 156 ff., <w lang="el-GR">μηδενὸς γὰρ ὄντος καταληπτοῦ, εἰ συγκατατίθεταί τινι, τῷ ἀκαταλήπτῳ συγκαταθήσεται, ἡ δὲ τῷ ἀκαταλήπτῳ συγκατάθεσις? δόξα ἐστίν. ὥστε εἰ τῶν συγκατατιθεμένων ἐστὶν ὁ σοφός, τῶν δοξαστῶν ἔσται ὁ σοφός. οὐχὶ δέ γε τῶν δοξαστῶν ἐστιν ὁ σοφός (τοῦτο γὰρ</w> <emph rend="bold" /> <w lang="el-GR">ἀφροσύνης ἦν κατ</w>f <w lang="el-GR">αὐτούς, καὶ τῶν ἁμαρτημάτων αἴτιον) οὐκ ἄρα τῶν συγκατατιθεμένων ἐ?στὶν ὁ σοφός. εἰ δὲ τοῦτο, περὶ πάντων αὐτὸν δεήσει</w> <milestone unit="page" n="405">[405]</milestone> <w lang="el-GR">ἀσυγκαταθετεῖν. τὸ δὲ ἀσυγκαταθετεῖν οὐδὲν ἕτερόν ἐστιν ἢ τὸ ἐπέχειν ἐφέξει ἄρα περὶ πάντων ὁ σοφός</w>. This passage illustrates the distinction New Academic teaching drew between the comprehensible and the incomprehensible. See also Cic. Acad. i. 45, de orat. iii. 67. Carneades argued the same case, denying even the possibility of knowing that nothing could be known; cf. Cic. Acad. ii. 28, 'Antipatro hoc idem postulanti, cum diceret ei, qui adfirmaret nihil posse percipi, unum tamen illud dicere percipi posse consentaneum esse, ut alia non possent, Carneades acutius resistebat, nam tantum abesse dicebat, ut id consentaneum esset, ut maxime etiam repugnaret'. Such teachings as these gave rise to word-spinning and paradoxical arguments among the lesser lights in the Academy, here criticized. <emph rend="bold"><w lang="el-GR">τοιαύτας εὐποροῦσι πιθανότητας</w>:</emph> 'probabilities' (cf. 7. 4) carry no guarantee of truth; cf. xiii. 5. 5, <w lang="el-GR">ἐνίοτε καὶ πασῶν τῶν πιθανοτήτων μετὰ τοῦ ψεύδους ταττομένων</w>. It was Carneades who, having denied the possibility of knowledge, first accepted the existence of 'perceptions which carry conviction', <w lang="el-GR">πιθανὴ φαντασία</w> (Sex. Emp. Math. vii. 184); and under Carneades and Cleitomachus the Academy was much concerned with developing a theory of 'probabilities' (cf. Sex. Emp. Pyrrh. i. 227–9; V. Brochard, Les Sceptiques grecs <emph rend="superscript">2</emph> (Paris, 1923), 135 ff.). <emph rend="bold"><w lang="el-GR">τοὺς ἐν Ἀθήναις ὄντας ὀσφραίνεσθαι . . . ἐν Ἐφέσῳ κτλ</w>.:</emph> perhaps part of a discussion on whether one can distinguish between true and false impressions (as the Stoics asserted and the New Academy denied: cf. Sex. Emp. Math. vii. 154) or, as Pdech suggests, an example of the sorites argument based on the impossibility of drawing a clear distinction between 'near' and 'far', and so of determining at what point a smell ceases to be perceptible. Why Ephesus is mentioned is not known. The following point concerns the distinction between being somewhere and dreaming one is there. Carneades invoked the evidence of dreams and drunken and insane hallucinations to counter the Stoic doctrine of the <w lang="el-GR">καταληπτικὴ φαντασία</w>, and that of other dogmatists who taught the certitude of knowledge (cf. Sex. Emp. Math. vii. 403 ff.); the argument here is almost certainly from Carneades; cf. Brochard, op. cit (previous note), 129 n. 1.

12.26.3 - 12.26.3

<emph rend="bold"><w lang="el-GR">τὴν ὅλην αἵρεσιν</w>:</emph> 'the whole sect'. <emph rend="bold"><w lang="el-GR">ὥστε καὶ τὰ καλῶς ἀπορούμενα . . . ἦχθαι</w>:</emph> 'so that even reasonable subjects of debate have lost credit with people generally'; P. recognizes the importance of scepticism kept within limits.

12.26.4 - 12.26.4

<emph rend="bold"><w lang="el-GR">τῶν μὲν ἠθικῶν καὶ πραγματικῶν λόγων</w>:</emph> 'questions of ethics and politics'. <emph rend="bold"><w lang="el-GR">ἀνωφελεῖς καὶ παραδόξους εὑρεσιλογίας</w>:</emph> 'useless and paradoxical verbiage'.

12.26.1 - 12.26.1

<emph rend="bold"><w lang="el-GR">διὰ τὴν ἐπίφασιν τῆς ἀληθινολογίας</w>:</emph> 'through the superficial appearance of veracity' (Paton). <milestone unit="page" n="406">[406]</milestone> <emph rend="bold"><w lang="el-GR">τινὰς δὲ καὶ προσκέκληται</w>:</emph> 'and some he has won over to himself', cf. viii. 23. 5; these are the more intelligent minority. Paton, 'in other cases he invites discussion', is misleading. <emph rend="bold"><w lang="el-GR">μετ᾿ ἀποδείξεως . . . πείσειν</w>:</emph> 'convince by the proofs he brings'.

12.26.2 - 12.26.2

<emph rend="bold"><w lang="el-GR">τῶν περὶ τὰς ἀποικίας . . . ἀποφάσεων</w>:</emph> cf. ix. 1. 4: this appeals to antiquarians. As an example Pdech quotes Timaeus' discussion of the origins of the Sicans who, he argued, were autochthonous, against Philistus' view that they came from Iberia (FGH, 556 F 45, 566 F 38 = Diod. v. 6. 1). Laqueur (RE, 'Timaios', col. 1203) suggests that among those who were misled by Timaeus' account of the foundation of Italian cities was Cato and that P. is hinting at him. That Cato used Timaeus is not certain but likely (cf. Geffcken, Timaios' Geographie des Westens (Phil. Unters. 12), 1892, 179 n. 3); but there is no evidence that Cato was one of those here referred to whose eyes were opened to Timaeus' unreliability and who subsequently became his most obstinate critics.

12.26.3 - 12.26.3

<emph rend="bold"><w lang="el-GR">διὰ τῆς ἀκριβολογίας</w>:</emph> 'owing to his affectation of accuracy'; <w lang="el-GR">ἀκριβολογία</w> is a disparaging term; cf. ii. 16. 14; <w lang="el-GR">ἀκριβολογεῖσθαι</w>, xxix. 5. 1, xxxiii. 21. 1. <emph rend="bold"><w lang="el-GR">κατεσχεδιακέναι τῆς οἰκουμένης</w>:</emph> 'to have made random statements about the world'. <emph rend="bold"><w lang="el-GR">ἐν οἷς πολλὰ μὲν ὑγιῶς λέγεται</w>:</emph> the antecedent of <w lang="el-GR">οἷς</w> is <w lang="el-GR">ἑκάστοις</w>, but <w lang="el-GR">τὰς ἐν ἑκάστοις ἱστορίας</w> may be either 'stories in various fields' or 'the stories in the various parts of Timaeus' work'. The relative clause may therefore refer to the existence of both true and false elements in the stories which Timaeus appears to sift before incorporating them in his histories (in which case we are not told anything about the success of his sifting) or it may refer to the stories already incorporated in his histories, in which case P. is saying that Timaeus himself wrote <w lang="el-GR">πολλὰ μὲν ὑγιῶς . . . πολλὰ δὲ καὶ ψευδῶς</w>. The second is the interpretation of Shuckburgh and Jacoby (FGH, iii b, p. 527), the first, that of Paton and Pdech. Both are possible, but the first, which gives P.'s attitude towards Timaeus, is the more probable.

12.26.4 - 12.26.4

<emph rend="bold"><w lang="el-GR">ὅταν . . . ἀποπιστεύσωσι</w>:</emph> 'when they have placed confidence in his altogether excessive claims'. <emph rend="bold"><w lang="el-GR">ἐπὶ τῶν Λοκρῶν</w>:</emph> above, 5–11, 16.

12.26.5 - 12.26.5

<emph rend="bold"><w lang="el-GR">καὶ σχεδὸν . . . τοῦτ᾿ ἀποφέρονται τὸ λυσιτελές</w>:</emph> 'and that I might almost say is the only benefit which the most diligent students of his history get from their reading' (Shuckburgh). Paton misses the sarcasm.

12.26.6 - 12.26.6

<emph rend="bold"><w lang="el-GR">διεξοδικοῖς λόγοις</w>:</emph> 'verbose passages'; cf. xxxvi. 1. 6 (of the actual speeches of politicians). <emph rend="bold"><w lang="el-GR">μειρακιώδεις καὶ διατριβικοὶ κτλ</w>.:</emph> cf. 25 i 5, 25 k 2.

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