Jiyoung Song
Tufts University
Symposium 210e-212c
Jiyoung Song /
- Modified on 2017-04-30 19:57:13
- Translated by Alexander Nehamas and Paul Woodruff
- Aligned by Jiyoung Song
Ἑλληνική Transliterate
English
ὃς γὰρ ἂν μέχρι ἐνταῦθα πρὸς τὰ ἐρωτικὰ παιδαγωγηθῇ , θεώμενος ἐφεξῆς τε καὶ ὀρθῶς τὰ καλά , πρὸς τέλος ἤδη ἰὼν τῶν ἐρωτικῶν ἐξαίφνης κατόψεταί τι θαυμαστὸν τὴν φύσιν καλόν , τοῦτο ἐκεῖνο , ὦ Σώκρατες , οὗ δὴ ἕνεκεν καὶ οἱ ἔμπροσθεν πάντες πόνοι ἦσαν , πρῶτον μὲν ἀεὶ ὂν καὶ οὔτε γιγνόμενον οὔτε ἀπολλύμενον , οὔτε αὐξανόμενον οὔτε φθίνον , ἔπειτα οὐ τῇ μὲν καλόν , τῇ δ᾽ αἰσχρόν , οὐδὲ τοτὲ μέν , τοτὲ δὲ οὔ , οὐδὲ πρὸς μὲν τὸ καλόν , πρὸς δὲ τὸ αἰσχρόν , οὐδ᾽ ἔνθα μὲν καλόν , ἔνθα δὲ αἰσχρόν , ὡς τισὶ μὲν ὂν καλόν , τισὶ δὲ αἰσχρόν : οὐδ᾽ αὖ φαντασθήσεται αὐτῷ τὸ καλὸν οἷον πρόσωπόν τι οὐδὲ χεῖρες οὐδὲ ἄλλο οὐδὲν ὧν σῶμα μετέχει , οὐδέ τις λόγος οὐδέ τις ἐπιστήμη , οὐδέ που ὂν ἐν ἑτέρῳ τινι , οἷον ἐν ζῴῳ ἢ ἐν γῇ ἢ ἐν οὐρανῷ ἢ ἔν τῳ ἄλλῳ , ἀλλ᾽ αὐτὸ καθ᾽ αὑτὸ μεθ᾽ αὑτοῦ μονοειδὲς ἀεὶ ὄν , τὰ δὲ ἄλλα πάντα καλὰ ἐκείνου μετέχοντα τρόπον τινὰ τοιοῦτον , οἷον γιγνομένων τε τῶν ἄλλων καὶ ἀπολλυμένων μηδὲν ἐκεῖνο μήτε τι πλέον μήτε ἔλαττον γίγνεσθαι μηδὲ πάσχειν μηδέν . ὅταν δή τις ἀπὸ τῶνδε διὰ τὸ ὀρθῶς παιδεραστεῖν ἐπανιὼν ἐκεῖνο τὸ καλὸν ἄρχηται καθορᾶν , σχεδὸν ἄν τι ἅπτοιτο τοῦ τέλους . τοῦτο γὰρ δή ἐστι τὸ ὀρθῶς ἐπὶ τὰ ἐρωτικὰ ἰέναι ἢ ὑπ᾽ ἄλλου ἄγεσθαι , ἀρχόμενον ἀπὸ τῶνδε τῶν καλῶν ἐκείνου ἕνεκα τοῦ καλοῦ ἀεὶ ἐπανιέναι , ὥσπερ ἐπαναβασμοῖς χρώμενον , ἀπὸ ἑνὸς ἐπὶ δύο καὶ ἀπὸ δυοῖν ἐπὶ πάντα τὰ καλὰ σώματα , καὶ ἀπὸ τῶν καλῶν σωμάτων ἐπὶ τὰ καλὰ ἐπιτηδεύματα , καὶ ἀπὸ τῶν ἐπιτηδευμάτων ἐπὶ τὰ καλὰ μαθήματα , καὶ ἀπὸ τῶν μαθημάτων ἐπ᾽ ἐκεῖνο τὸ μάθημα τελευτῆσαι , ὅ ἐστιν οὐκ ἄλλου ἢ αὐτοῦ ἐκείνου τοῦ καλοῦ μάθημα , καὶ γνῷ αὐτὸ τελευτῶν ὃ ἔστι καλόν . ἐνταῦθα τοῦ βίου , ὦ φίλε Σώκρατες , ἔφη ἡ Μαντινικὴ ξένη , εἴπερ που ἄλλοθι , βιωτὸν ἀνθρώπῳ , θεωμένῳ αὐτὸ τὸ καλόν . ὃ ἐάν ποτε ἴδῃς , οὐ κατὰ χρυσίον τε καὶ ἐσθῆτα καὶ τοὺς καλοὺς παῖδάς τε καὶ νεανίσκους δόξει σοι εἶναι , οὓς νῦν ὁρῶν ἐκπέπληξαι καὶ ἕτοιμος εἶ καὶ σὺ καὶ ἄλλοι πολλοί , ὁρῶντες τὰ παιδικὰ καὶ συνόντες ἀεὶ αὐτοῖς , εἴ πως οἷόν τ᾽ ἦν , μήτ᾽ ἐσθίειν μήτε πίνειν , ἀλλὰ θεᾶσθαι μόνον καὶ συνεῖναι . τί δῆτα , ἔφη , οἰόμεθα , εἴ τῳ γένοιτο αὐτὸ τὸ καλὸν ἰδεῖν εἰλικρινές , καθαρόν , ἄμεικτον , ἀλλὰ μὴ ἀνάπλεων σαρκῶν τε ἀνθρωπίνων καὶ χρωμάτων καὶ ἄλλης πολλῆς φλυαρίας θνητῆς , ἀλλ᾽ αὐτὸ τὸ θεῖον καλὸν δύναιτο μονοειδὲς κατιδεῖν ; ἆρ᾽ οἴει , ἔφη , φαῦλον βίον γίγνεσθαι ἐκεῖσε βλέποντος ἀνθρώπου καὶ ἐκεῖνο ᾧ δεῖ θεωμένου καὶ συνόντος αὐτῷ ; ἢ οὐκ ἐνθυμῇ , ἔφη , ὅτι ἐνταῦθα αὐτῷ μοναχοῦ γενήσεται , ὁρῶντι ᾧ ὁρατὸν τὸ καλόν , τίκτειν οὐκ εἴδωλα ἀρετῆς , ἅτε οὐκ εἰδώλου ἐφαπτομένῳ , ἀλλὰ ἀληθῆ , ἅτε τοῦ ἀληθοῦς ἐφαπτομένῳ : τεκόντι δὲ ἀρετὴν ἀληθῆ καὶ θρεψαμένῳ ὑπάρχει θεοφιλεῖ γενέσθαι , καὶ εἴπέρ τῳ ἄλλῳ ἀνθρώπων ἀθανάτῳ καὶ ἐκείνῳ ; ταῦτα δή , ὦ Φαῖδρέ τε καὶ οἱ ἄλλοι , ἔφη μὲν Διοτίμα , πέπεισμαι δ᾽ ἐγώ : πεπεισμένος δὲ πειρῶμαι καὶ τοὺς ἄλλους πείθειν ὅτι τούτου τοῦ κτήματος τῇ ἀνθρωπείᾳ φύσει συνεργὸν ἀμείνω Ἔρωτος οὐκ ἄν τις ῥᾳδίως λάβοι . διὸ δὴ ἔγωγέ φημι χρῆναι πάντα ἄνδρα τὸν ἔρωτα τιμᾶν , καὶ αὐτὸς τιμῶ τὰ ἐρωτικὰ καὶ διαφερόντως ἀσκῶ , καὶ τοῖς ἄλλοις παρακελεύομαι , καὶ νῦν τε καὶ ἀεὶ ἐγκωμιάζω τὴν δύναμιν καὶ ἀνδρείαν τοῦ Ἔρωτος καθ᾽ ὅσον οἷός τ᾽ εἰμί . τοῦτον οὖν τὸν λόγον , ὦ Φαῖδρε , εἰ μὲν βούλει , ὡς ἐγκώμιον εἰς ἔρωτα νόμισον εἰρῆσθαι , εἰ δέ , ὅτι καὶ ὅπῃ χαίρεις ὀνομάζων , τοῦτο ὀνόμαζε .
“You
see
,
the
man
who
has
been
thus
far
guided
in
matters
of
Love
,
who
has
beheld
beautiful
things
in
the
right
order
and
correctly
,
is
coming
now
to
the
goal
of
Loving
:
all
of
a
sudden
he
will
catch
sight
of
something
wonderfully
beautiful
in
its
nature
;
that
,
Socrates
,
is
the
reason
for
all
his
earlier
labors
:
First
,
it
always
is
and
neither
comes
to
be
nor
passes
away
,
neither
waxes
nor
wanes
.
Second
,
it
is
not
beautiful
this
way
and
ugly
that
way
,
nor
beautiful
at
one
time
and
ugly
at
another
,
nor
beautiful
in
relation
to
one
thing
and
ugly
in
relation
to
another
;
nor
is
it
beautiful
here
but
ugly
there
,
as
it
would
be
if
it
were
beautiful
for
some
people
and
ugly
for
others
.
Nor
will
the
beautiful
appear
to
him
in
the
guise
of
a
face
or
hands
or
anything
else
that
belongs
to
the
body
.
It
will
not
appear
to
him
as
a
speech
or
a
kind
of
knowledge
does
.
It
is
not
anywhere
in
another
thing
,
as
in
an
animal
,
or
in
earth
,
or
in
heaven
,
or
in
anything
else
,
but
itself
by
itself
with
itself
,
it
is
always
one
in
form
;
and
all
the
other
beautiful
things
share
in
that
,
in
such
a
way
that
when
those
others
come
to
be
or
pass
away
,
this
does
not
become
the
least
bit
smaller
or
greater
nor
suffer
any
change
.
So
when
someone
rises
by
these
stages
,
through
loving
boys
correctly
,
and
begins
to
see
this
beauty
,
he
has
almost
grasped
his
goal
.
This
is
what
it
is
to
go
aright
,
or
be
led
by
another
,
into
the
art
of
Love
:
one
goes
always
upwards
for
the
sake
of
this
Beauty
,
starting
out
from
beautiful
things
and
using
them
like
rising
stairs
:
from
one
body
to
two
and
from
two
to
all
beautiful
bodies
,
then
from
beautiful
bodies
to
beautiful
customs
,
and
from
customs
to
learning
beautiful
things
,
and
from
these
lessons
he
arrives
in
the
end
at
this
lesson
,
which
is
learning
of
this
very
Beauty
,
so
that
in
the
end
he
comes
to
know
just
what
it
is
to
be
beautiful
.
And
there
in
life
,
Socrates
,
my
friend
,
”
said
the
woman
from
Mantinea
,
“there
if
anywhere
should
a
person
live
his
life
,
beholding
that
Beauty
.
If
you
once
see
that
,
it
won’t
occur
to
you
to
measure
beauty
by
gold
or
clothing
or
beautiful
boys
and
youths
—
who
,
if
you
see
them
now
,
strike
you
out
of
your
senses
,
and
make
you
,
you
and
many
others
,
eager
to
be
with
the
boys
you
love
and
look
at
them
forever
,
if
there
were
any
way
to
do
that
,
forgetting
food
and
drink
,
everything
but
looking
at
them
and
being
with
them
.
But
how
would
it
be
,
in
our
view
,
”
she
said
,
“if
someone
got
to
see
the
Beautiful
itself
,
absolute
,
pure
,
unmixed
,
not
polluted
by
human
flesh
or
colors
or
any
other
great
nonsense
of
mortality
,
but
if
he
could
see
the
divine
Beauty
itself
in
its
one
form
?
Do
you
think
it
would
be
a
poor
life
for
a
human
being
to
look
there
and
to
behold
it
by
that
which
he
ought
,
and
to
be
with
it
?
Or
haven’t
you
remembered
,
”
she
said
,
“that
in
that
life
alone
,
when
he
looks
at
Beauty
in
the
only
way
that
Beauty
can
be
seen
—
only
then
will
it
become
possible
for
him
to
give
birth
not
to
images
of
virtue
(
because
he’s
in
touch
with
no
images
)
,
but
to
true
virtue
(
because
he
is
in
touch
with
the
true
Beauty
)
.
The
love
of
the
gods
belongs
to
anyone
who
has
given
birth
to
true
virtue
and
nourished
it
,
and
if
any
human
being
could
become
immortal
,
it
would
be
he
.
”
This
,
Phaedrus
and
the
rest
of
you
,
was
what
Diotima
told
me
.
I
was
persuaded
.
And
once
persuaded
,
I
try
to
persuade
others
too
that
human
nature
can
find
not
better
workmate
for
acquiring
this
than
Love
.
That’s
why
I
say
that
every
man
must
honor
Love
,
why
I
honor
the
rites
of
Love
myself
and
practice
them
with
special
diligence
,
and
why
I
commend
them
to
others
.
Now
and
always
I
praise
the
power
and
courage
of
Love
so
far
as
I
am
able
.
Consider
this
speech
,
then
,
Phaedrus
,
if
you
wish
,
a
speech
in
praise
of
Love
.
Or
if
not
,
call
it
whatever
and
however
you
please
to
call
it
.
Symposium 210e-212c
Jiyoung Song /
- Modified on 2017-04-30 19:50:19
- Translated by R. B. Hirschigii
- Aligned by Jiyoung Song
Ἑλληνική Transliterate
Latin
ὃς γὰρ ἂν μέχρι ἐνταῦθα πρὸς τὰ ἐρωτικὰ παιδαγωγηθῇ , θεώμενος ἐφεξῆς τε καὶ ὀρθῶς τὰ καλά , πρὸς τέλος ἤδη ἰὼν τῶν ἐρωτικῶν ἐξαίφνης κατόψεταί τι θαυμαστὸν τὴν φύσιν καλόν , τοῦτο ἐκεῖνο , ὦ Σώκρατες , οὗ δὴ ἕνεκεν καὶ οἱ ἔμπροσθεν πάντες πόνοι ἦσαν , πρῶτον μὲν ἀεὶ ὂν καὶ οὔτε γιγνόμενον οὔτε ἀπολλύμενον , οὔτε αὐξανόμενον οὔτε φθίνον , ἔπειτα οὐ τῇ μὲν καλόν , τῇ δ᾽ αἰσχρόν , οὐδὲ τοτὲ μέν , τοτὲ δὲ οὔ , οὐδὲ πρὸς μὲν τὸ καλόν , πρὸς δὲ τὸ αἰσχρόν , οὐδ᾽ ἔνθα μὲν καλόν , ἔνθα δὲ αἰσχρόν , ὡς τισὶ μὲν ὂν καλόν , τισὶ δὲ αἰσχρόν : οὐδ᾽ αὖ φαντασθήσεται αὐτῷ τὸ καλὸν οἷον πρόσωπόν τι οὐδὲ χεῖρες οὐδὲ ἄλλο οὐδὲν ὧν σῶμα μετέχει , οὐδέ τις λόγος οὐδέ τις ἐπιστήμη , οὐδέ που ὂν ἐν ἑτέρῳ τινι , οἷον ἐν ζῴῳ ἢ ἐν γῇ ἢ ἐν οὐρανῷ ἢ ἔν τῳ ἄλλῳ , ἀλλ᾽ αὐτὸ καθ᾽ αὑτὸ μεθ᾽ αὑτοῦ μονοειδὲς ἀεὶ ὄν , τὰ δὲ ἄλλα πάντα καλὰ ἐκείνου μετέχοντα τρόπον τινὰ τοιοῦτον , οἷον γιγνομένων τε τῶν ἄλλων καὶ ἀπολλυμένων μηδὲν ἐκεῖνο μήτε τι πλέον μήτε ἔλαττον γίγνεσθαι μηδὲ πάσχειν μηδέν . ὅταν δή τις ἀπὸ τῶνδε διὰ τὸ ὀρθῶς παιδεραστεῖν ἐπανιὼν ἐκεῖνο τὸ καλὸν ἄρχηται καθορᾶν , σχεδὸν ἄν τι ἅπτοιτο τοῦ τέλους . τοῦτο γὰρ δή ἐστι τὸ ὀρθῶς ἐπὶ τὰ ἐρωτικὰ ἰέναι ἢ ὑπ᾽ ἄλλου ἄγεσθαι , ἀρχόμενον ἀπὸ τῶνδε τῶν καλῶν ἐκείνου ἕνεκα τοῦ καλοῦ ἀεὶ ἐπανιέναι , ὥσπερ ἐπαναβασμοῖς χρώμενον , ἀπὸ ἑνὸς ἐπὶ δύο καὶ ἀπὸ δυοῖν ἐπὶ πάντα τὰ καλὰ σώματα , καὶ ἀπὸ τῶν καλῶν σωμάτων ἐπὶ τὰ καλὰ ἐπιτηδεύματα , καὶ ἀπὸ τῶν ἐπιτηδευμάτων ἐπὶ τὰ καλὰ μαθήματα , καὶ ἀπὸ τῶν μαθημάτων ἐπ᾽ ἐκεῖνο τὸ μάθημα τελευτῆσαι , ὅ ἐστιν οὐκ ἄλλου ἢ αὐτοῦ ἐκείνου τοῦ καλοῦ μάθημα , καὶ γνῷ αὐτὸ τελευτῶν ὃ ἔστι καλόν . ἐνταῦθα τοῦ βίου , ὦ φίλε Σώκρατες , ἔφη ἡ Μαντινικὴ ξένη , εἴπερ που ἄλλοθι , βιωτὸν ἀνθρώπῳ , θεωμένῳ αὐτὸ τὸ καλόν . ὃ ἐάν ποτε ἴδῃς , οὐ κατὰ χρυσίον τε καὶ ἐσθῆτα καὶ τοὺς καλοὺς παῖδάς τε καὶ νεανίσκους δόξει σοι εἶναι , οὓς νῦν ὁρῶν ἐκπέπληξαι καὶ ἕτοιμος εἶ καὶ σὺ καὶ ἄλλοι πολλοί , ὁρῶντες τὰ παιδικὰ καὶ συνόντες ἀεὶ αὐτοῖς , εἴ πως οἷόν τ᾽ ἦν , μήτ᾽ ἐσθίειν μήτε πίνειν , ἀλλὰ θεᾶσθαι μόνον καὶ συνεῖναι . τί δῆτα , ἔφη , οἰόμεθα , εἴ τῳ γένοιτο αὐτὸ τὸ καλὸν ἰδεῖν εἰλικρινές , καθαρόν , ἄμεικτον , ἀλλὰ μὴ ἀνάπλεων σαρκῶν τε ἀνθρωπίνων καὶ χρωμάτων καὶ ἄλλης πολλῆς φλυαρίας θνητῆς , ἀλλ᾽ αὐτὸ τὸ θεῖον καλὸν δύναιτο μονοειδὲς κατιδεῖν ; ἆρ᾽ οἴει , ἔφη , φαῦλον βίον γίγνεσθαι ἐκεῖσε βλέποντος ἀνθρώπου καὶ ἐκεῖνο ᾧ δεῖ θεωμένου καὶ συνόντος αὐτῷ ; ἢ οὐκ ἐνθυμῇ , ἔφη , ὅτι ἐνταῦθα αὐτῷ μοναχοῦ γενήσεται , ὁρῶντι ᾧ ὁρατὸν τὸ καλόν , τίκτειν οὐκ εἴδωλα ἀρετῆς , ἅτε οὐκ εἰδώλου ἐφαπτομένῳ , ἀλλὰ ἀληθῆ , ἅτε τοῦ ἀληθοῦς ἐφαπτομένῳ : τεκόντι δὲ ἀρετὴν ἀληθῆ καὶ θρεψαμένῳ ὑπάρχει θεοφιλεῖ γενέσθαι , καὶ εἴπέρ τῳ ἄλλῳ ἀνθρώπων ἀθανάτῳ καὶ ἐκείνῳ ; ταῦτα δή , ὦ Φαῖδρέ τε καὶ οἱ ἄλλοι , ἔφη μὲν Διοτίμα , πέπεισμαι δ᾽ ἐγώ : πεπεισμένος δὲ πειρῶμαι καὶ τοὺς ἄλλους πείθειν ὅτι τούτου τοῦ κτήματος τῇ ἀνθρωπείᾳ φύσει συνεργὸν ἀμείνω Ἔρωτος οὐκ ἄν τις ῥᾳδίως λάβοι . διὸ δὴ ἔγωγέ φημι χρῆναι πάντα ἄνδρα τὸν ἔρωτα τιμᾶν , καὶ αὐτὸς τιμῶ τὰ ἐρωτικὰ καὶ διαφερόντως ἀσκῶ , καὶ τοῖς ἄλλοις παρακελεύομαι , καὶ νῦν τε καὶ ἀεὶ ἐγκωμιάζω τὴν δύναμιν καὶ ἀνδρείαν τοῦ Ἔρωτος καθ᾽ ὅσον οἷός τ᾽ εἰμί . τοῦτον οὖν τὸν λόγον , ὦ Φαῖδρε , εἰ μὲν βούλει , ὡς ἐγκώμιον εἰς ἔρωτα νόμισον εἰρῆσθαι , εἰ δέ , ὅτι καὶ ὅπῃ χαίρεις ὀνομάζων , τοῦτο ὀνόμαζε .
Quicumque
hucusque
per
amatoria
gradatim
deducitur
,
recto
ordine
pulchra
intuitus
,
ad
finem
jam
amatorii
affectus
perveniens
,
subito
quandam
natura
mirabilem
inspiciet
pulchritudinem
,
hoc
illud
,
o
Socrates
,
cujus
gratia
labores
omnes
praecedentes
subiimus
,
quod
principio
quidem
semper
est
,
nec
fit
nec
interit
nec
crescit
unquam
neque
decrescit
,
praeterea
non
hac
ex
parte
pulchrum
,
ex
illa
turpe
,
vel
tum
pulchrum
,
tum
minime
,
neque
ad
hoc
quidem
pulchrum
,
turpe
vero
ad
illud
,
vel
hic
pulchrum
,
ibi
turpe
,
ut
quibusdam
pulchrum
sit
,
quibusdam
vero
nequaquam
:
neque
rursus
imaginatione
quadam
ipsum
pulchrum
ita
fingetur
,
uti
vultus
pulcher
vel
pulchrae
manus
aut
aliud
quiddam
,
cuius
corpus
est
particeps
,
neque
ut
oratio
quaedam
,
aut
scientia
quaedam
,
neque
in
alio
esse
putabitur
,
velut
in
animali
vel
terra
vel
caelo
aut
alio
quopiam
,
sed
id
ipsum
per
se
ipsum
cum
semelipso
uniforme
semper
exsistens
,
cetera
vero
omnia
,
quae
pulchra
sunt
,
illius
participatione
quadam
pulchra
,
ea
scilicet
conditione
,
ut
nascentibus
et
intereuntibus
reliquis
,
nihil
subtrahatur
illi
aut
addatur
et
nihil
patiatur
.
quando
vero
ab
his
aliquis
recte
pueros
amando
adscendens
,
illud
ipsum
pulchrum
contueri
incipit
,
fere
jam
finem
attingit
.
hoc
est
profecto
ad
amatoria
recte
pergere
vel
ab
alio
duci
,
quando
videlicet
quis
ab
his
pulchris
gratia
pulchri
illius
adscendere
incipit
,
quasi
quibusdam
gradibus
utens
,
ab
uno
primum
in
duo
transiens
et
a
duobus
in
omnia
quae
pulchra
sunt
corpora
,
ab
his
in
omnia
studia
pulchra
,
a
pulchris
studiis
ad
doctrinas
pulchras
conversus
,
donec
a
doctrinis
in
illam
doctrinam
perveniens
,
quae
non
alius
est
quam
illius
ipsius
pulchri
doctrina
,
atque
ita
demum
quod
ipsum
pulchrum
est
,
cognoscat
.
in
hoc
utique
vitae
statu
,
o
amice
Socrates
,
inquit
hospes
illa
Mantinica
,
si
usquam
alibi
,
homini
videlicet
ipsum
pulchrum
spectanti
vita
vitalis
.
quod
si
quando
videris
,
supra
quam
dici
possit
pretiosius
auro
ornatisque
vestibus
et
pulchris
pueris
adolescentibusque
censebis
,
quos
nunc
et
tu
et
alii
multi
,
dum
spectatis
,
nimium
stupetis
et
parati
estis
videntes
amasios
et
semper
cum
illis
versantes
,
si
fieri
id
posset
,
cibo
potuque
carere
,
solumque
spectare
illos
et
una
esse
.
quam
felix
illud
spectaculum
fore
putamus
,
si
cui
contigerit
,
ut
ipsum
pulchrum
intueatur
,
sincerum
,
integrum
,
purum
,
simplex
,
non
humanis
carnibus
,
coloribus
,
non
aliis
mortalibus
nugis
contaminatum
,
sed
ipsum
uniforme
pulchrum
divinum
inspiciat
?
num
vitam
parvi
facias
hominis
qui
illuc
suspiciat
et
spectantis
quo
pulchrum
spectandum
est
,
et
cum
illi
versantis
?
nonne
cogitas
quod
sibi
solum
cernens
ille
eo
oculo
pulchrum
quo
percipi
potest
,
non
imagines
virtutis
ulterius
,
sed
virtutes
ipsas
pariet
,
quippe
cum
non
simulacrum
,
sed
rem
ipsam
attingat
,
cumque
virtutem
veram
pariat
atque
alat
,
deo
amicus
efficietur
et
,
si
quis
alius
hominum
,
is
maxime
immortalis
exsistet
?
Haec
,
o
Phaedre
et
vos
caeteri
convivae
,
Diotima
narrabat
,
cui
fidem
adhibeo
ego
:
atque
aliis
persuadere
studeo
,
hominum
naturam
haud
facile
posse
ad
obtinendam
hanc
possessionem
quemquam
Amore
meliorem
auctorem
invenire
.
quamobrem
honorandum
Amorem
ab
omnibus
hominibus
censeo
,
et
ipse
amatoria
colo
meque
summopere
in
his
exerceo
et
ceteros
exhortor
,
et
nunc
quidem
ac
semper
pro
ingenii
facultate
Amoris
vim
et
fortitudinem
laudo
.
Hunc
,
o
Phaedre
,
sermonem
,
si
vis
,
laudationem
quandam
Amoris
existima
;
sin
autem
aliter
appellare
placet
,
appella
.
Posthomerica 3.30-185
Jiyoung Song /
- Created on 2017-04-25 16:44:46
- Modified on 2017-04-27 19:58:32
- Translated by A. S. Way
- Aligned by Jiyoung Song
Ἑλληνική Transliterate
English
εἰ μή οἱ μέγα Φοῖβος ἀνηλέϊ χώσατο θυμῷ ,
ὡς ἴδεν ἄσπετα φῦλα δαϊκταμένων ἡρώων .
αἶψα δ᾽ ἀπ᾽ Οὐλύμποιο κατήλυθε θηρὶ ἐοικὼς
ἰοδόκην ὤμοισιν ἔχων καὶ ἀναλθέας ἰούς ·
ἔστη δ᾽ Αἰακίδαο καταντίον · ἀμφὶ δ᾽ ἄρ᾽ αὐτῷ
γωρυὸς καὶ τόξα μὲγ᾽ ἴαχεν · ἐκ δέ οἱ ὄσσων
πῦρ ἄμοτον μάρμαιρε · ποσὶν δ᾽ ὑπεκίνυτο γαῖα .
σμερδαλέον δ᾽ ἤϋσε μέγας θεός , ὄφρ᾽ Ἀχιλῆα
τρέψῃ ἀπὸ πτολέμοιο θεοῦ ὄπα ταρβήσαντα
θεσπεσίην , καὶ Τρῶας ὑπὲκ θανάτοιο σαώσῃ ·
‘χάζεο , Πηλείδη , Τρώων ἑκάς , οὐ γὰρ ἔοικεν
οὔ σ᾽ ἔτι δυσμενέεσσι κακὰς ἐπὶ κῆρας ἰάλλειν ,
μή σε καὶ ἀθανάτων τις ἀπ᾽ Οὐλύμποιο χαλέψῃ . ’
ὣς ἄρ᾽ ἔφη · ὁ δ᾽ ἄρ᾽ οὔτι θεοῦ τρέσεν ἄμβροτον αὐδήν ·
ἤδη γάρ οἱ Κῆρες ἀμείλιχοι ἀμφεποτῶντο ·
τοὔνεκ᾽ ἄρ᾽ οὐκ ἀλέγιζε θεοῦ , μέγα δ᾽ ἴαχεν ἄντην ·
‘Φοῖβε , τί ἤ με θεοῖσι καὶ οὐ μεμαῶτα μάχεσθαι
ὀτρύνεις Τρώεσσιν ὑπερφιάλοισιν ἀμύνων ;
ἤδη γὰρ καὶ πρόσθε μ᾽ ἀποστρέψας ὀρυμαγδοῦ
ἤπαφες , ὁππότε πρῶτον ὑπεξεσάωσας ὀλέθρου
Ἕκτορα , τῷ μέγα Τρῶες ἀνὰ πτόλιν εὐχετόωντο .
ἀλλ᾽ ἀναχάζεο τῆλε καὶ ἐς μακάρων ἕδος ἄλλων
ἔρχεο , μή σε βάλοιμι καὶ ἀθάνατόν περ ἐόντα . ’
ὣς εἰπὼν ἀπάτερθε θεὸν λίπε , βῆ δ᾽ ἐπὶ Τρῶας ,
οἵ ῥ᾽ ἔτι που φεύγεσκον ἀεὶ προπάροιθε πόληος ,
καὶ τοὺς μὲν σεύεσκεν · ὁ δ᾽ ἀσχαλόων ἐνὶ θυμῷ
Φοῖβος ἑὸν κατὰ θυμὸν ἔπος ποτὶ τοῖον ἔειπεν ·
‘ὦ πόποι , ὡς ὅ γε μαίνετ᾽ ἀνὰ φρένας · ἀλλά οἱ οὔτι
οὐδ᾽ αὐτὸς Κρονίδης ἔτ᾽ ἀλέξεται οὔτε τις ἄλλος
οὕτω μαργαίνοντι καὶ ἀντιόωντι θεοῖσιν . ’
ὣς ἄρ᾽ ἔφη , καὶ ἄϊστος ὁμοῦ νεφέεσσιν ἐτύχθη ·
ἠέρα δ᾽ ἐσσάμενος στυγερὸν προέηκε Βέλεμνον ,
καί ἑ θοῶς οὔτησε κατὰ σφυρόν · αἶψα δ᾽ ἀνῖαι
δῦσαν ὑπὸ κραδίην · ὁ δ᾽ ἀνετράπετ᾽ ἠΰτε πύργος ,
ὅν τε βίη τυφῶνος ὑποχθονίῃ στροφάλιγγι
ῥήξῃ ὑπὲρ δαπέδοιο κραδαινομένης βαθὺ γαίης ·
ὣς ἐκλίθη δέμας ἠῢ κατ᾽ οὔδεος Αἰακίδαο .
ἀμφὶ δὲ παπτήνας ὀλοὸν καὶ † ἔπος ἀκράαντον ὁμόκλα ·
‘τίς νύ μοι αἰνὸν ὀϊστὸν ἐπιπροέηκε κρυφηδόν ;
τλήτω μευ κατέναντα καὶ εἰς ἀναφανδὸν ἱκέσθαι ,
ὄφρα δέ οἱ μέλαν αἷμα καὶ ἔγκατα πάντα χυθείη
ἡμετέρῳ περὶ δουρὶ καὶ Ἄϊδα λυγρὸν ἵκηται ·
οἶδα γὰρ ὡς οὔτις με δυνήσεται ἐγγύθεν ἐλθὼν
ἐγχείῃ δαμάσασθαι ἐπιχθονίων ἡρώων ,
οὐδ᾽ εἴπερ στέρνοισι μάλ᾽ ἄτρομον ἦτορ ἔχῃσιν ,
ἄτρομον ἦτορ ἔχῃσι λίην καὶ χάλκεος εἴη ·
κρύβδα δ᾽ ἀνάλκιδες αἰὲν ἀγαυοτέρους λοχόωσι .
τῷ μευ ἴτω κατέναντα , καὶ εἰ θεὸς εὔχεται εἶναι
χωόμενος Δαναοῖς , ἐπεὶ ἦ νύ μοι ἦτορ ἔολπεν
ἔμμεναι Ἀπόλλωνα λυγρῇ κεκαλυμμένον ὄρφνῃ .
ὣς γάρ μοι τὸ πάροιθε φίλη διεπέφραδε μήτηρ
κείνου ὑπαὶ βελέεσσιν ὀϊζυρῶς ἀπολέσθαι
Σκαιῇς ἀμφὶ πύλῃσι · τὸ δ᾽ οὐκ ἀνεμώλιον ἦεν . ’
ἦ καὶ λυγρὸν ὀϊστὸν ἀμειλίκτοισι χέρεσσιν
ἕλκεος ἐξείρυσσεν ἀναλθέος · ἐκ δέ οἱ αἷμα
ἔσσυτο τειρομένοιο · πότμος δέ οἱ ἦτορ ἐδάμνα .
ἀσχαλόων δ᾽ ἔρριψε βέλος · τὸ δ᾽ ἄρ᾽ αἶψα κιοῦσαι
πνοιαὶ ἀνηρείψαντο , δόσαν δέ μιν Ἀπόλλωνι
ἐς Διὸς οἰχομένῳ ζάθεον πέδον · οὐ γὰρ ἐῴκει
ἄμβροτον ἰὸν ὀλέσθαι ἀπ᾽ ἀθανάτοιο μολόντα .
δεξάμενος δ᾽ ὅ γε κραιπνὸς ἀφίκετο μακρὸν Ὄλυμπον
ἄλλων ἀθανάτων ἐς ὁμήγυριν , ᾗχι μάλιστα
πανσυδίῃ ἀγέροντο μάχην ἐσορώμενοι ἀνδρῶν ·
οἱ μὲν γὰρ Τρώεσσι μενοίνεον εὖχος ὀρέξαι
οἱ δ᾽ αὖτ᾽ Ἀργείοις , διὰ δ᾽ ἄνδιχα μητιόωντες
δέρκοντο κτείνοντας ἀνὰ μόθον ὀλλυμένους τε .
τὸν δ᾽ ὁπότ᾽ εἰσενόησε Διὸς πινυτὴ παράκοιτις ,
αὐτίκα μιν νείκεσσεν ἀνιηροῖς ἐπέεσσιν ·
‘Φοῖβε , τί ἢ τόδ᾽ ἔρεξας ἀτάσθαλον ἤματι τῷδε ,
λησάμενος κείνοιο , τὸν ἀθάνατοι γάμον αὐτοὶ
ἀντιθέῳ Πηλῆι συνήρσαμεν ; ἐν δὲ σὺ μέσσοις
δαινυμένοις ἤειδες , ὅπως Θέτιν ἀργυρόπεζαν
Πηλεὺς ἤγετ᾽ ἄκοιτιν ἁλὸς μέγα λαῖτμα λιποῦσαν ,
καί σευ φορμίζοντος ἐπήιεν ἀθρόα φῦλα ,
θῆρές τ᾽ οἰωνοί τε βαθυσκόπελοί τε κολῶναι
καὶ ποταμοὶ καὶ πᾶσα βαθύσκιος ἤιεν ὕλη .
ἀλλὰ τά γ᾽ ἐξελάθου , καὶ ἀμείλιχον ἔργον ἔρξας
κτείνας ἀνέρα δῖον , ὃν ἀθανάτοισι σὺν ἄλλοίς
νέκταρ ἀποσπένδων ἠρήσαο παῖδα γενέσθαι
ἐκ Θέτιδος Πηλῆι · τεῆς δ᾽ ἐπελήσαο ἀρῆς
ἦρα φέρων λαοῖσι κραταιοῦ Λαομέδοντος ,
ᾧ πάρα βουκολέεσκες · ὁ δ᾽ ἀθάνατόν περ ἐόντα
θνητὸς ἐὼν ἀκάχιζε · σὺ δ᾽ ἀφρονέων ἐνὶ θυμῷ
ἦρα φέρεις Τρώεσσι λελασμένος ὅσσ᾽ ἐμόγησας .
σχέτλιος , οὔ νύ τι οἶδας ἐνὶ φρεσὶ λευγαλέῃσιν ,
οὔθ᾽ ὅτις ἀργαλέος καὶ ἐπάξιος ἄλγεα πάσχειν ,
οὔθ᾽ ὅτις ἀθανάτοισι τετιμένος · ἦ γὰρ Ἀχιλλεὺς
ἤπιος ἄμμι τέτυκτο καὶ ἐξ ἡμέων γένος ἦεν .
ἀλλ᾽ οὐ μὰν Τρώεσσιν ἐλαφρότερον πόνον οἴω
ἔσσεσθ᾽ Αἰακίδαο δεδουπότος , οὕνεκ᾽ ἄρ᾽ αὐτοῦ
υἱὸς ἀπὸ Σκύροιο θοῶς ἐς ἀπηνέα δῆριν
Ἀργείοις ἐπαρωγὸς ἐλεύσεται εἴκελος ἀλκὴν
πατρὶ ἑῷ · πολέσιν δὲ κακὸν δηίοισι πελάσσει .
ἦ νυ σοὶ οὐ Τρώων ἐπιμέμβλεται , ἀλλ᾽ Ἀχιλῆι
ἀμφ᾽ ἀρετῆς ἐμέγηρας , ἐπεὶ πέλε φἐρτατος ἀνδρῶν ;
νήπιε , πῶς ἔτι σοῖσιν ἐν ὄμμασι Νηρηίνην
ὄψει ἐν ἀθανάτοισι Διὸς ποτὶ δώματ᾽ ἰοῦσαν ,
ἥ σε πάρος κύδαινε καὶ ὡς φίλον ἔδρακεν υἷα ; ’
ἦ μέγα νεικείουσα πολυσθενέος Διὸς υἷα
Ἥρη ἀκηχεμένη · ὁ δ᾽ ἄρ᾽ οὐκ ἀπαμείβετο μύθῳ ·
ἅζετο γὰρ παράκοιτιν ἑοῦ πατρὸς ἀκαμάτοιο ·
οὐδέ οἱ ὀφθαλμοῖαι καταντίον εἰσοράασθαι
ἔσθενεν , ἀλλ᾽ ἀπάνευθε θεῶν ἄλληκτον ἐόντων
ἧστο κατωπιόων · ἄμοτον δέ οἱ ἐακύζοντο
ἀθάνατοι κατ᾽ Ὄλυμπον ὅσοι Δαναοῖσιν ἄμυνον ·
ὅσσοι δ᾽ αὖ Τρώεσσι μενοίνεον εὖχος ὀρέξαι ,
κεῖνοί μιν κύδαινον ἐνὶ φρεσὶ καγχαλόωντες
κρύβδ᾽ Ἥρης · πάντες γὰρ ἐναντίον Οὐρανίωνες
ἅζοντ᾽ ἀσχαλόωσαν . ὁ δ᾽ οὔπω λήθετο θυμοῦ
Πηλείδης · ἔτι γάρ οἱ ἀμαιμακέτοις ἐνὶ γυίοις
ἔζεεν αἷμα κελαινὸν ἐελδομένοιο μάχεσθαι .
οὐδ᾽ ἄρα οἱ Τρώων τις ἐτόλμα ἐγγὺς ἱκέσθαι
βλημένου , ἀλλ᾽ ἀπάνευθεν ἀφέστασαν , εὖτε λέοντος
ἀγρόται ἐν ξυλόχοισι τεθηπότες , ὅν τε βάλῃσι
θηρητήρ , ὁ δ᾽ ἄρ᾽ οὔτι πεπαρμένος ἦτορ ἄκοντι
λήθεται ἠνορέης , ἀλλὴ στρέφετ᾽ ἄγριον ὄμμα
σμερδαλέον βλοσυρῇσιν ὑπαὶ γενύεσσι βεβρυχώς .
ὣς ἄρα Πηλείδαο χόλος καὶ λοίγιον ἕλκος
θυμὸν ἄδην ὀρόθυνε · θεοῦ δέ μιν ἰὸς ἐδάμνα .
ἀλλὰ καὶ ὣς ἀνόρουσε καὶ ἔνθορε δυσμενέεσσι
πάλλων ὄβριμον ἔγχος · ἕλεν δ᾽ Ὀρυθάονα δῖον ,
Ἕκτορος ἐσθλὸν ἑταῖρον , ἔσω κροτάφοιο τυχήσας ·
οὐ γάρ οἱ κόρυς ἔσχε μακρὸν δόρυ , μαιμώωντος
ἀλλὰ δι᾽ αὐτῆς αἶψα καὶ ὀστέου ἔνδον ἵκανεν
ἶνας ἐς ἐγκεφάλοιο , κέδασσε δέ οἱ θαλερὸν κῆρ .
Ἱππόνοον δ᾽ ἐδάμασσε κατ᾽ ὀφρύος ἔγχος ἐρείσας
ἐς θέμεθ1λ᾽ ὀφθαλμοῖο · χαμαὶ δέ οἱ ἔκπεσε γλήνη
ἐκ βλεφάρων · ψυχὴ δὲ κατ᾽ Ἄϊδος ἐξεποτήθη .
Ἀλκαθόου δ᾽ ἄρ᾽ ἔπειτα διὰ γναθμοῖο περήσας
γλῶσσαν ὅλην ἀνέκερσεν · ὁ δ᾽ ἐς πέδον ἤριπε γαίης
ἐκπνείων , αἰχμὴ δὲ δι᾽ οὔατος ἐξεφαάνθη .
καὶ τοὺς μὲν κατέπεφνε καταντίον ἀΐσσοντας
δῖος ἀνήρ · πολλῶν δὲ καὶ ἄλλων θυμὸν ἔλυσε
φευγόντων · ἔτι γάρ οἱ ἐνὶ φρεσὶν ἔζεεν αἷμα .
ἀλλ᾽ ὅτε οἱ ψύχοντο μέλη καὶ ἀπήιε θυμός ,
ἔστη ἐρεισάμενος μελίῃ ἔπι · τοὶ δ᾽ ἐπέτοντο
πανσυδίῃ τρομέοντες , ὁ δέ σφισι τοῖον ὁμόκλα ·
‘ἆ δειλοὶ Τρῶες καὶ Δάρδανοι , οὐδὲ θανόντος
ἔγχος ἐμὸν φεύξεσθε ἀμείλιχον , ἀλλ᾽ ἅμα πάντες
τίσετ᾽ ἄρ᾽ αἰνὸν ὄλεθρον Ἐριννύσιν ἡμετέρῃσιν . ’
ὣς φάτο · τοὶ δ᾽ ἀΐοντες ὑπέτρεσαν , εὖτ᾽ ἐν ὄρεσσι ὄρεσσι
φθόγγον ἐριβρύχοιο νεβροὶ τρομέωσι λέοντος
δείλαιοι μέγα θῆρα πεφυζότες · ὣς ἄρα λαοὶ
Τρώων ἱπποπόλων ἠδ᾽ ἀλλοδαπῶν ἐπικούρων
ὑστατίην Ἀχιλῆος ὑποτρομέεσκον ὁμοκλήν ,
ἐλπόμενοί μιν ἔτ᾽ ἔμμεν ἀνούτατον . ὃς δ᾽ ὑπὸ πότμῳ
θυμὸν τολμήεντα καὶ ὄβριμα γυῖα βαρυνθεὶς
ἤριπεν ἀμφὶ νέκυσσιν ἀλίγκιος οὔρεϊ μακρῷ ·
γαῖα δ᾽ ὑπεπλατάγησε , καὶ ἄσπετον ἔβραχε τεύχη
Πηλείδαο πεσόντος ἀμύμονος . οἱ δ᾽ ἔτι θυμῷ
δήιοι εἰσορόωντες ἀπειρέσιον τρομέεσκον ·
ὡς δ᾽ ὅτε θῆρα δαφοινὸν ὑπ᾽ αἰζηοῖσι δαμέντα
μῆλα περιτρομέουσι παρὰ σταθμὸν ἀθρήσαντα
βλήμενον , οὐδέ οἱ ἄγχι παρελθέμεναι μεμάασιν ,
ἀλλά μιν ὡς ζώοντα νέκυν περιπεφρίκασιν ·
ὣς Τρῶες φοβέοντο καὶ οὐκέτ᾽ ἐόντ᾽ Ἀχιλῆα .
ὡς ἴδεν ἄσπετα φῦλα δαϊκταμένων ἡρώων .
αἶψα δ᾽ ἀπ᾽ Οὐλύμποιο κατήλυθε θηρὶ ἐοικὼς
ἰοδόκην ὤμοισιν ἔχων καὶ ἀναλθέας ἰούς ·
ἔστη δ᾽ Αἰακίδαο καταντίον · ἀμφὶ δ᾽ ἄρ᾽ αὐτῷ
γωρυὸς καὶ τόξα μὲγ᾽ ἴαχεν · ἐκ δέ οἱ ὄσσων
πῦρ ἄμοτον μάρμαιρε · ποσὶν δ᾽ ὑπεκίνυτο γαῖα .
σμερδαλέον δ᾽ ἤϋσε μέγας θεός , ὄφρ᾽ Ἀχιλῆα
τρέψῃ ἀπὸ πτολέμοιο θεοῦ ὄπα ταρβήσαντα
θεσπεσίην , καὶ Τρῶας ὑπὲκ θανάτοιο σαώσῃ ·
‘χάζεο , Πηλείδη , Τρώων ἑκάς , οὐ γὰρ ἔοικεν
οὔ σ᾽ ἔτι δυσμενέεσσι κακὰς ἐπὶ κῆρας ἰάλλειν ,
μή σε καὶ ἀθανάτων τις ἀπ᾽ Οὐλύμποιο χαλέψῃ . ’
ὣς ἄρ᾽ ἔφη · ὁ δ᾽ ἄρ᾽ οὔτι θεοῦ τρέσεν ἄμβροτον αὐδήν ·
ἤδη γάρ οἱ Κῆρες ἀμείλιχοι ἀμφεποτῶντο ·
τοὔνεκ᾽ ἄρ᾽ οὐκ ἀλέγιζε θεοῦ , μέγα δ᾽ ἴαχεν ἄντην ·
‘Φοῖβε , τί ἤ με θεοῖσι καὶ οὐ μεμαῶτα μάχεσθαι
ὀτρύνεις Τρώεσσιν ὑπερφιάλοισιν ἀμύνων ;
ἤδη γὰρ καὶ πρόσθε μ᾽ ἀποστρέψας ὀρυμαγδοῦ
ἤπαφες , ὁππότε πρῶτον ὑπεξεσάωσας ὀλέθρου
Ἕκτορα , τῷ μέγα Τρῶες ἀνὰ πτόλιν εὐχετόωντο .
ἀλλ᾽ ἀναχάζεο τῆλε καὶ ἐς μακάρων ἕδος ἄλλων
ἔρχεο , μή σε βάλοιμι καὶ ἀθάνατόν περ ἐόντα . ’
ὣς εἰπὼν ἀπάτερθε θεὸν λίπε , βῆ δ᾽ ἐπὶ Τρῶας ,
οἵ ῥ᾽ ἔτι που φεύγεσκον ἀεὶ προπάροιθε πόληος ,
καὶ τοὺς μὲν σεύεσκεν · ὁ δ᾽ ἀσχαλόων ἐνὶ θυμῷ
Φοῖβος ἑὸν κατὰ θυμὸν ἔπος ποτὶ τοῖον ἔειπεν ·
‘ὦ πόποι , ὡς ὅ γε μαίνετ᾽ ἀνὰ φρένας · ἀλλά οἱ οὔτι
οὐδ᾽ αὐτὸς Κρονίδης ἔτ᾽ ἀλέξεται οὔτε τις ἄλλος
οὕτω μαργαίνοντι καὶ ἀντιόωντι θεοῖσιν . ’
ὣς ἄρ᾽ ἔφη , καὶ ἄϊστος ὁμοῦ νεφέεσσιν ἐτύχθη ·
ἠέρα δ᾽ ἐσσάμενος στυγερὸν προέηκε Βέλεμνον ,
καί ἑ θοῶς οὔτησε κατὰ σφυρόν · αἶψα δ᾽ ἀνῖαι
δῦσαν ὑπὸ κραδίην · ὁ δ᾽ ἀνετράπετ᾽ ἠΰτε πύργος ,
ὅν τε βίη τυφῶνος ὑποχθονίῃ στροφάλιγγι
ῥήξῃ ὑπὲρ δαπέδοιο κραδαινομένης βαθὺ γαίης ·
ὣς ἐκλίθη δέμας ἠῢ κατ᾽ οὔδεος Αἰακίδαο .
ἀμφὶ δὲ παπτήνας ὀλοὸν καὶ † ἔπος ἀκράαντον ὁμόκλα ·
‘τίς νύ μοι αἰνὸν ὀϊστὸν ἐπιπροέηκε κρυφηδόν ;
τλήτω μευ κατέναντα καὶ εἰς ἀναφανδὸν ἱκέσθαι ,
ὄφρα δέ οἱ μέλαν αἷμα καὶ ἔγκατα πάντα χυθείη
ἡμετέρῳ περὶ δουρὶ καὶ Ἄϊδα λυγρὸν ἵκηται ·
οἶδα γὰρ ὡς οὔτις με δυνήσεται ἐγγύθεν ἐλθὼν
ἐγχείῃ δαμάσασθαι ἐπιχθονίων ἡρώων ,
οὐδ᾽ εἴπερ στέρνοισι μάλ᾽ ἄτρομον ἦτορ ἔχῃσιν ,
ἄτρομον ἦτορ ἔχῃσι λίην καὶ χάλκεος εἴη ·
κρύβδα δ᾽ ἀνάλκιδες αἰὲν ἀγαυοτέρους λοχόωσι .
τῷ μευ ἴτω κατέναντα , καὶ εἰ θεὸς εὔχεται εἶναι
χωόμενος Δαναοῖς , ἐπεὶ ἦ νύ μοι ἦτορ ἔολπεν
ἔμμεναι Ἀπόλλωνα λυγρῇ κεκαλυμμένον ὄρφνῃ .
ὣς γάρ μοι τὸ πάροιθε φίλη διεπέφραδε μήτηρ
κείνου ὑπαὶ βελέεσσιν ὀϊζυρῶς ἀπολέσθαι
Σκαιῇς ἀμφὶ πύλῃσι · τὸ δ᾽ οὐκ ἀνεμώλιον ἦεν . ’
ἦ καὶ λυγρὸν ὀϊστὸν ἀμειλίκτοισι χέρεσσιν
ἕλκεος ἐξείρυσσεν ἀναλθέος · ἐκ δέ οἱ αἷμα
ἔσσυτο τειρομένοιο · πότμος δέ οἱ ἦτορ ἐδάμνα .
ἀσχαλόων δ᾽ ἔρριψε βέλος · τὸ δ᾽ ἄρ᾽ αἶψα κιοῦσαι
πνοιαὶ ἀνηρείψαντο , δόσαν δέ μιν Ἀπόλλωνι
ἐς Διὸς οἰχομένῳ ζάθεον πέδον · οὐ γὰρ ἐῴκει
ἄμβροτον ἰὸν ὀλέσθαι ἀπ᾽ ἀθανάτοιο μολόντα .
δεξάμενος δ᾽ ὅ γε κραιπνὸς ἀφίκετο μακρὸν Ὄλυμπον
ἄλλων ἀθανάτων ἐς ὁμήγυριν , ᾗχι μάλιστα
πανσυδίῃ ἀγέροντο μάχην ἐσορώμενοι ἀνδρῶν ·
οἱ μὲν γὰρ Τρώεσσι μενοίνεον εὖχος ὀρέξαι
οἱ δ᾽ αὖτ᾽ Ἀργείοις , διὰ δ᾽ ἄνδιχα μητιόωντες
δέρκοντο κτείνοντας ἀνὰ μόθον ὀλλυμένους τε .
τὸν δ᾽ ὁπότ᾽ εἰσενόησε Διὸς πινυτὴ παράκοιτις ,
αὐτίκα μιν νείκεσσεν ἀνιηροῖς ἐπέεσσιν ·
‘Φοῖβε , τί ἢ τόδ᾽ ἔρεξας ἀτάσθαλον ἤματι τῷδε ,
λησάμενος κείνοιο , τὸν ἀθάνατοι γάμον αὐτοὶ
ἀντιθέῳ Πηλῆι συνήρσαμεν ; ἐν δὲ σὺ μέσσοις
δαινυμένοις ἤειδες , ὅπως Θέτιν ἀργυρόπεζαν
Πηλεὺς ἤγετ᾽ ἄκοιτιν ἁλὸς μέγα λαῖτμα λιποῦσαν ,
καί σευ φορμίζοντος ἐπήιεν ἀθρόα φῦλα ,
θῆρές τ᾽ οἰωνοί τε βαθυσκόπελοί τε κολῶναι
καὶ ποταμοὶ καὶ πᾶσα βαθύσκιος ἤιεν ὕλη .
ἀλλὰ τά γ᾽ ἐξελάθου , καὶ ἀμείλιχον ἔργον ἔρξας
κτείνας ἀνέρα δῖον , ὃν ἀθανάτοισι σὺν ἄλλοίς
νέκταρ ἀποσπένδων ἠρήσαο παῖδα γενέσθαι
ἐκ Θέτιδος Πηλῆι · τεῆς δ᾽ ἐπελήσαο ἀρῆς
ἦρα φέρων λαοῖσι κραταιοῦ Λαομέδοντος ,
ᾧ πάρα βουκολέεσκες · ὁ δ᾽ ἀθάνατόν περ ἐόντα
θνητὸς ἐὼν ἀκάχιζε · σὺ δ᾽ ἀφρονέων ἐνὶ θυμῷ
ἦρα φέρεις Τρώεσσι λελασμένος ὅσσ᾽ ἐμόγησας .
σχέτλιος , οὔ νύ τι οἶδας ἐνὶ φρεσὶ λευγαλέῃσιν ,
οὔθ᾽ ὅτις ἀργαλέος καὶ ἐπάξιος ἄλγεα πάσχειν ,
οὔθ᾽ ὅτις ἀθανάτοισι τετιμένος · ἦ γὰρ Ἀχιλλεὺς
ἤπιος ἄμμι τέτυκτο καὶ ἐξ ἡμέων γένος ἦεν .
ἀλλ᾽ οὐ μὰν Τρώεσσιν ἐλαφρότερον πόνον οἴω
ἔσσεσθ᾽ Αἰακίδαο δεδουπότος , οὕνεκ᾽ ἄρ᾽ αὐτοῦ
υἱὸς ἀπὸ Σκύροιο θοῶς ἐς ἀπηνέα δῆριν
Ἀργείοις ἐπαρωγὸς ἐλεύσεται εἴκελος ἀλκὴν
πατρὶ ἑῷ · πολέσιν δὲ κακὸν δηίοισι πελάσσει .
ἦ νυ σοὶ οὐ Τρώων ἐπιμέμβλεται , ἀλλ᾽ Ἀχιλῆι
ἀμφ᾽ ἀρετῆς ἐμέγηρας , ἐπεὶ πέλε φἐρτατος ἀνδρῶν ;
νήπιε , πῶς ἔτι σοῖσιν ἐν ὄμμασι Νηρηίνην
ὄψει ἐν ἀθανάτοισι Διὸς ποτὶ δώματ᾽ ἰοῦσαν ,
ἥ σε πάρος κύδαινε καὶ ὡς φίλον ἔδρακεν υἷα ; ’
ἦ μέγα νεικείουσα πολυσθενέος Διὸς υἷα
Ἥρη ἀκηχεμένη · ὁ δ᾽ ἄρ᾽ οὐκ ἀπαμείβετο μύθῳ ·
ἅζετο γὰρ παράκοιτιν ἑοῦ πατρὸς ἀκαμάτοιο ·
οὐδέ οἱ ὀφθαλμοῖαι καταντίον εἰσοράασθαι
ἔσθενεν , ἀλλ᾽ ἀπάνευθε θεῶν ἄλληκτον ἐόντων
ἧστο κατωπιόων · ἄμοτον δέ οἱ ἐακύζοντο
ἀθάνατοι κατ᾽ Ὄλυμπον ὅσοι Δαναοῖσιν ἄμυνον ·
ὅσσοι δ᾽ αὖ Τρώεσσι μενοίνεον εὖχος ὀρέξαι ,
κεῖνοί μιν κύδαινον ἐνὶ φρεσὶ καγχαλόωντες
κρύβδ᾽ Ἥρης · πάντες γὰρ ἐναντίον Οὐρανίωνες
ἅζοντ᾽ ἀσχαλόωσαν . ὁ δ᾽ οὔπω λήθετο θυμοῦ
Πηλείδης · ἔτι γάρ οἱ ἀμαιμακέτοις ἐνὶ γυίοις
ἔζεεν αἷμα κελαινὸν ἐελδομένοιο μάχεσθαι .
οὐδ᾽ ἄρα οἱ Τρώων τις ἐτόλμα ἐγγὺς ἱκέσθαι
βλημένου , ἀλλ᾽ ἀπάνευθεν ἀφέστασαν , εὖτε λέοντος
ἀγρόται ἐν ξυλόχοισι τεθηπότες , ὅν τε βάλῃσι
θηρητήρ , ὁ δ᾽ ἄρ᾽ οὔτι πεπαρμένος ἦτορ ἄκοντι
λήθεται ἠνορέης , ἀλλὴ στρέφετ᾽ ἄγριον ὄμμα
σμερδαλέον βλοσυρῇσιν ὑπαὶ γενύεσσι βεβρυχώς .
ὣς ἄρα Πηλείδαο χόλος καὶ λοίγιον ἕλκος
θυμὸν ἄδην ὀρόθυνε · θεοῦ δέ μιν ἰὸς ἐδάμνα .
ἀλλὰ καὶ ὣς ἀνόρουσε καὶ ἔνθορε δυσμενέεσσι
πάλλων ὄβριμον ἔγχος · ἕλεν δ᾽ Ὀρυθάονα δῖον ,
Ἕκτορος ἐσθλὸν ἑταῖρον , ἔσω κροτάφοιο τυχήσας ·
οὐ γάρ οἱ κόρυς ἔσχε μακρὸν δόρυ , μαιμώωντος
ἀλλὰ δι᾽ αὐτῆς αἶψα καὶ ὀστέου ἔνδον ἵκανεν
ἶνας ἐς ἐγκεφάλοιο , κέδασσε δέ οἱ θαλερὸν κῆρ .
Ἱππόνοον δ᾽ ἐδάμασσε κατ᾽ ὀφρύος ἔγχος ἐρείσας
ἐς θέμεθ1λ᾽ ὀφθαλμοῖο · χαμαὶ δέ οἱ ἔκπεσε γλήνη
ἐκ βλεφάρων · ψυχὴ δὲ κατ᾽ Ἄϊδος ἐξεποτήθη .
Ἀλκαθόου δ᾽ ἄρ᾽ ἔπειτα διὰ γναθμοῖο περήσας
γλῶσσαν ὅλην ἀνέκερσεν · ὁ δ᾽ ἐς πέδον ἤριπε γαίης
ἐκπνείων , αἰχμὴ δὲ δι᾽ οὔατος ἐξεφαάνθη .
καὶ τοὺς μὲν κατέπεφνε καταντίον ἀΐσσοντας
δῖος ἀνήρ · πολλῶν δὲ καὶ ἄλλων θυμὸν ἔλυσε
φευγόντων · ἔτι γάρ οἱ ἐνὶ φρεσὶν ἔζεεν αἷμα .
ἀλλ᾽ ὅτε οἱ ψύχοντο μέλη καὶ ἀπήιε θυμός ,
ἔστη ἐρεισάμενος μελίῃ ἔπι · τοὶ δ᾽ ἐπέτοντο
πανσυδίῃ τρομέοντες , ὁ δέ σφισι τοῖον ὁμόκλα ·
‘ἆ δειλοὶ Τρῶες καὶ Δάρδανοι , οὐδὲ θανόντος
ἔγχος ἐμὸν φεύξεσθε ἀμείλιχον , ἀλλ᾽ ἅμα πάντες
τίσετ᾽ ἄρ᾽ αἰνὸν ὄλεθρον Ἐριννύσιν ἡμετέρῃσιν . ’
ὣς φάτο · τοὶ δ᾽ ἀΐοντες ὑπέτρεσαν , εὖτ᾽ ἐν ὄρεσσι ὄρεσσι
φθόγγον ἐριβρύχοιο νεβροὶ τρομέωσι λέοντος
δείλαιοι μέγα θῆρα πεφυζότες · ὣς ἄρα λαοὶ
Τρώων ἱπποπόλων ἠδ᾽ ἀλλοδαπῶν ἐπικούρων
ὑστατίην Ἀχιλῆος ὑποτρομέεσκον ὁμοκλήν ,
ἐλπόμενοί μιν ἔτ᾽ ἔμμεν ἀνούτατον . ὃς δ᾽ ὑπὸ πότμῳ
θυμὸν τολμήεντα καὶ ὄβριμα γυῖα βαρυνθεὶς
ἤριπεν ἀμφὶ νέκυσσιν ἀλίγκιος οὔρεϊ μακρῷ ·
γαῖα δ᾽ ὑπεπλατάγησε , καὶ ἄσπετον ἔβραχε τεύχη
Πηλείδαο πεσόντος ἀμύμονος . οἱ δ᾽ ἔτι θυμῷ
δήιοι εἰσορόωντες ἀπειρέσιον τρομέεσκον ·
ὡς δ᾽ ὅτε θῆρα δαφοινὸν ὑπ᾽ αἰζηοῖσι δαμέντα
μῆλα περιτρομέουσι παρὰ σταθμὸν ἀθρήσαντα
βλήμενον , οὐδέ οἱ ἄγχι παρελθέμεναι μεμάασιν ,
ἀλλά μιν ὡς ζώοντα νέκυν περιπεφρίκασιν ·
ὣς Τρῶες φοβέοντο καὶ οὐκέτ᾽ ἐόντ᾽ Ἀχιλῆα .
but
now
was
Phoebus
wroth
against
him
with
grim
fury
,
when
he
saw
those
countless
troops
of
heroes
slain
of
him
.
Down
from
Olympus
with
a
lion-leap
he
came
:
his
quiver
on
his
shoulders
lay
,
and
shafts
that
deal
the
wounds
incurable
.
Facing
Achilles
stood
he
;
round
him
clashed
quiver
and
arrows
;
blazed
with
quenchless
flame
his
eyes
,
and
shook
the
earth
beneath
his
feet
.
Then
with
a
terrible
shout
the
great
God
cried
,
so
to
turn
back
from
war
Achilles
awed
by
the
voice
divine
,
and
save
from
death
the
Trojans
:
"
Back
from
the
Trojans
,
Peleus
'
son
!
Beseems
not
that
longer
thou
deal
death
unto
thy
foes
,
lest
an
Olympian
God
abase
thy
pride
.
"
But nothing quailed the hero at the voice immortal , for that round him even now hovered the unrelenting Fates . He recked naught of the God , and shouted his defiance . " Phoebus , why dost thou in mine own despite stir me to fight with Gods , and wouldst protect the arrogant Trojans ? Heretofore hast thou by thy beguiling turned me from the fray , when from destruction thou at the first didst save Hector , whereat the Trojans all through Troy exulted . Nay , thou get thee back : return unto the mansion of the Blessed , lest I smite thee -- ay , immortal though thou be ! "
Then on the God he turned his back , and sped after the Trojans fleeing cityward , and harried still their flight ; but wroth at heart thus Phoebus spake to his indignant soul : " Out on this man ! he is sense-bereft ! But now not Zeus himself nor any other Power shall save this madman who defies the Gods ! "
From mortal sight he vanished into cloud , and cloaked with mist a baleful shaft he shot which leapt to Achilles ' ankle : sudden pangs with mortal sickness made his whole heart faint . He reeled , and like a tower he fell , that falls smit by a whirlwind when an earthquake cleaves a chasm for rushing blasts from underground ; so fell the goodly form of Aeacus ' son . He glared , a murderous glance , to right , to left , [ upon the Trojans , and a terrible threat ] shouted , a threat that could not be fulfilled : " Who shot at me a stealthy-smiting shaft ? Let him but dare to meet me face to face ! So shall his blood and all his bowels gush out about my spear , and he be hellward sped ! I know that none can meet me man to man and quell in fight -- of earth-born heroes none , though such an one should bear within his breast a heart unquailing , and have thews of brass . But dastards still in stealthy ambush lurk for lives of heroes . Let him face me then ! -- ay ! though he be a God whose anger burns against the Danaans ! Yea , mine heart forebodes that this my smiter was Apollo , cloaked in deadly darkness . So in days gone by my mother told me how that by his shafts I was to die before the Scaean Gates a piteous death . Her words were not vain words . "
Then with unflinching hands from out the wound incurable he drew the deadly shaft in agonized pain . Forth gushed the blood ; his heart waxed faint beneath the shadow of coming doom . Then in indignant wrath he hurled from him the arrow : a sudden gust of wind swept by , and caught it up , and , even as he trod Zeus ' threshold , to Apollo gave it back ; for it beseemed not that a shaft divine , sped forth by an Immortal , should be lost . He unto high Olympus swiftly came , to the great gathering of immortal Gods , where all assembled watched the war of men , these longing for the Trojans ' triumph , those for Danaan victory ; so with diverse wills watched they the strife , the slayers and the slain .
Him did the Bride of Zeus behold , and straight upbraided with exceeding bitter words : " What deed of outrage , Phoebus , hast thou done this day , forgetful of that day whereon to godlike Peleus ' spousals gathered all the Immortals ? Yea , amidst the feasters thou sangest how Thetis silver-footed left the sea ' s abysses to be Peleus ' bride ; and as thou harpedst all earth ' s children came to hearken , beasts and birds , high craggy hills , rivers , and all deep-shadowed forests came . All this hast thou forgotten , and hast wrought a ruthless deed , hast slain a godlike man , albeit thou with other Gods didst pour the nectar , praying that he might be the son by Thetis given to Peleus . But that prayer hast thou forgotten , favouring the folk of tyrannous Laomedon , whose kine thou keptest . He , a mortal , did despite to thee , the deathless ! O , thou art wit-bereft ! Thou favourest Troy , thy sufferings all forgot . Thou wretch , and doth thy false heart know not this , what man is an offence , and meriteth suffering , and who is honoured of the Gods ? Ever Achilles showed us reverence -- yea , was of our race . Ha , but the punishment of Troy , I ween , shall not be lighter , though Aeacus ' son have fallen ; for his son right soon shall come from Scyros to the war to help the Argive men , no less in might than was his sire , a bane to many a foe . But thou -- thou for the Trojans dost not care , but for his valour enviedst Peleus ' son , seeing he was the mightest of all men . Thou fool ! how wilt thou meet the Nereid ' s eyes , when she shall stand in Zeus ' hall midst the Gods , who praised thee once , and loved as her own son ? "
So Hera spake , in bitterness of soul upbraiding , but he answered her not a word , of reverence for his mighty Father ' s bride ; nor could he lift his eyes to meet her eyes , but sat abashed , aloof from all the Gods eternal , while in unforgiving wrath scowled on him all the Immortals who maintained the Danaans ' cause ; but such as fain would bring triumph to Troy , these with exultant hearts extolled him , hiding it from Hera ' s eyes , before whose wrath all Heaven-abiders shrank .
But Peleus ' son the while forgat not yet war ' s fury : still in his invincible limbs the hot blood throbbed , and still he longed for fight . Was none of all the Trojans dared draw nigh the stricken hero , but at distance stood , as round a wounded lion hunters stand mid forest-brakes afraid , and , though the shaft stands in his heart , yet faileth not in him his royal courage , but with terrible glare roll his fierce eyes , and roar his grimly jaws ; so wrath and anguish of his deadly hurt to fury stung Peleides ' soul ; but aye his strength ebbed through the god-envenomed wound . Yet leapt he up , and rushed upon the foe , and flashed the lightning of his lance ; it slew the goodly Orythaon , comrade stout of Hector , through his temples crashing clear : his helm stayed not the long lance fury-sped which leapt therethrough , and won within the bones the heart of the brain , and spilt his lusty life . Then stabbed he ' neath the brow Hipponous even to the eye-roots , that the eyeball fell to earth : his soul to Hades flitted forth . Then through the jaw he pierced Alcathous , and shore away his tongue : in dust he fell gasping his life out , and the spear-head shot out through his ear . These , as they rushed on him , that hero slew ; but many a fleer ' s life he spilt , for in his heart still leapt the blood .
But when his limbs grew chill , and ebbed away his spirit , leaning on his spear he stood , while still the Trojans fled in huddled rout of panic , and he shouted unto them : " Trojan and Dardan cravens , ye shall not even in my death , escape my merciless spear , but unto mine Avenging Spirits ye shall pay -- ay , one and all -- destruction ' s debt ! "
He spake ; they heard and quailed : as mid the hills fawns tremble at a lion ' s deep-mouthed roar , and terror-stricken flee the monster , so the ranks of Trojan chariot-lords , the lines of battle-helpers drawn from alien lands , quailed at the last shout of Achilles , deemed that he was woundless yet . But ' neath the weight of doom his aweless heart , his mighty limbs , at last were overborne . Down midst the dead he fell , as fails a beetling mountain-cliff . Earth rang beneath him : clanged with a thundercrash his arms , as Peleus ' son the princely fell . And still his foes with most exceeding dread stared at him , even as , when some murderous beast lies slain by shepherds , tremble still the sheep eyeing him , as beside the fold he lies , and shrinking , as they pass him , far aloof and , even as he were living , fear him dead ; so feared they him , Achilles now no more .
But nothing quailed the hero at the voice immortal , for that round him even now hovered the unrelenting Fates . He recked naught of the God , and shouted his defiance . " Phoebus , why dost thou in mine own despite stir me to fight with Gods , and wouldst protect the arrogant Trojans ? Heretofore hast thou by thy beguiling turned me from the fray , when from destruction thou at the first didst save Hector , whereat the Trojans all through Troy exulted . Nay , thou get thee back : return unto the mansion of the Blessed , lest I smite thee -- ay , immortal though thou be ! "
Then on the God he turned his back , and sped after the Trojans fleeing cityward , and harried still their flight ; but wroth at heart thus Phoebus spake to his indignant soul : " Out on this man ! he is sense-bereft ! But now not Zeus himself nor any other Power shall save this madman who defies the Gods ! "
From mortal sight he vanished into cloud , and cloaked with mist a baleful shaft he shot which leapt to Achilles ' ankle : sudden pangs with mortal sickness made his whole heart faint . He reeled , and like a tower he fell , that falls smit by a whirlwind when an earthquake cleaves a chasm for rushing blasts from underground ; so fell the goodly form of Aeacus ' son . He glared , a murderous glance , to right , to left , [ upon the Trojans , and a terrible threat ] shouted , a threat that could not be fulfilled : " Who shot at me a stealthy-smiting shaft ? Let him but dare to meet me face to face ! So shall his blood and all his bowels gush out about my spear , and he be hellward sped ! I know that none can meet me man to man and quell in fight -- of earth-born heroes none , though such an one should bear within his breast a heart unquailing , and have thews of brass . But dastards still in stealthy ambush lurk for lives of heroes . Let him face me then ! -- ay ! though he be a God whose anger burns against the Danaans ! Yea , mine heart forebodes that this my smiter was Apollo , cloaked in deadly darkness . So in days gone by my mother told me how that by his shafts I was to die before the Scaean Gates a piteous death . Her words were not vain words . "
Then with unflinching hands from out the wound incurable he drew the deadly shaft in agonized pain . Forth gushed the blood ; his heart waxed faint beneath the shadow of coming doom . Then in indignant wrath he hurled from him the arrow : a sudden gust of wind swept by , and caught it up , and , even as he trod Zeus ' threshold , to Apollo gave it back ; for it beseemed not that a shaft divine , sped forth by an Immortal , should be lost . He unto high Olympus swiftly came , to the great gathering of immortal Gods , where all assembled watched the war of men , these longing for the Trojans ' triumph , those for Danaan victory ; so with diverse wills watched they the strife , the slayers and the slain .
Him did the Bride of Zeus behold , and straight upbraided with exceeding bitter words : " What deed of outrage , Phoebus , hast thou done this day , forgetful of that day whereon to godlike Peleus ' spousals gathered all the Immortals ? Yea , amidst the feasters thou sangest how Thetis silver-footed left the sea ' s abysses to be Peleus ' bride ; and as thou harpedst all earth ' s children came to hearken , beasts and birds , high craggy hills , rivers , and all deep-shadowed forests came . All this hast thou forgotten , and hast wrought a ruthless deed , hast slain a godlike man , albeit thou with other Gods didst pour the nectar , praying that he might be the son by Thetis given to Peleus . But that prayer hast thou forgotten , favouring the folk of tyrannous Laomedon , whose kine thou keptest . He , a mortal , did despite to thee , the deathless ! O , thou art wit-bereft ! Thou favourest Troy , thy sufferings all forgot . Thou wretch , and doth thy false heart know not this , what man is an offence , and meriteth suffering , and who is honoured of the Gods ? Ever Achilles showed us reverence -- yea , was of our race . Ha , but the punishment of Troy , I ween , shall not be lighter , though Aeacus ' son have fallen ; for his son right soon shall come from Scyros to the war to help the Argive men , no less in might than was his sire , a bane to many a foe . But thou -- thou for the Trojans dost not care , but for his valour enviedst Peleus ' son , seeing he was the mightest of all men . Thou fool ! how wilt thou meet the Nereid ' s eyes , when she shall stand in Zeus ' hall midst the Gods , who praised thee once , and loved as her own son ? "
So Hera spake , in bitterness of soul upbraiding , but he answered her not a word , of reverence for his mighty Father ' s bride ; nor could he lift his eyes to meet her eyes , but sat abashed , aloof from all the Gods eternal , while in unforgiving wrath scowled on him all the Immortals who maintained the Danaans ' cause ; but such as fain would bring triumph to Troy , these with exultant hearts extolled him , hiding it from Hera ' s eyes , before whose wrath all Heaven-abiders shrank .
But Peleus ' son the while forgat not yet war ' s fury : still in his invincible limbs the hot blood throbbed , and still he longed for fight . Was none of all the Trojans dared draw nigh the stricken hero , but at distance stood , as round a wounded lion hunters stand mid forest-brakes afraid , and , though the shaft stands in his heart , yet faileth not in him his royal courage , but with terrible glare roll his fierce eyes , and roar his grimly jaws ; so wrath and anguish of his deadly hurt to fury stung Peleides ' soul ; but aye his strength ebbed through the god-envenomed wound . Yet leapt he up , and rushed upon the foe , and flashed the lightning of his lance ; it slew the goodly Orythaon , comrade stout of Hector , through his temples crashing clear : his helm stayed not the long lance fury-sped which leapt therethrough , and won within the bones the heart of the brain , and spilt his lusty life . Then stabbed he ' neath the brow Hipponous even to the eye-roots , that the eyeball fell to earth : his soul to Hades flitted forth . Then through the jaw he pierced Alcathous , and shore away his tongue : in dust he fell gasping his life out , and the spear-head shot out through his ear . These , as they rushed on him , that hero slew ; but many a fleer ' s life he spilt , for in his heart still leapt the blood .
But when his limbs grew chill , and ebbed away his spirit , leaning on his spear he stood , while still the Trojans fled in huddled rout of panic , and he shouted unto them : " Trojan and Dardan cravens , ye shall not even in my death , escape my merciless spear , but unto mine Avenging Spirits ye shall pay -- ay , one and all -- destruction ' s debt ! "
He spake ; they heard and quailed : as mid the hills fawns tremble at a lion ' s deep-mouthed roar , and terror-stricken flee the monster , so the ranks of Trojan chariot-lords , the lines of battle-helpers drawn from alien lands , quailed at the last shout of Achilles , deemed that he was woundless yet . But ' neath the weight of doom his aweless heart , his mighty limbs , at last were overborne . Down midst the dead he fell , as fails a beetling mountain-cliff . Earth rang beneath him : clanged with a thundercrash his arms , as Peleus ' son the princely fell . And still his foes with most exceeding dread stared at him , even as , when some murderous beast lies slain by shepherds , tremble still the sheep eyeing him , as beside the fold he lies , and shrinking , as they pass him , far aloof and , even as he were living , fear him dead ; so feared they him , Achilles now no more .
Alcestis 747-871
Jiyoung Song /
- Created on 2017-04-25 16:53:57
- Modified on 2017-04-26 15:36:32
- Translated by David Kovacs
- Aligned by Jiyoung Song
Ἑλληνική Transliterate
English
Θεράπων
πολλοὺς μὲν ἤδη κἀπὸ παντοίας χθονὸς
ξένους μολόντας οἶδ᾽ ἐς Ἀδμήτου δόμους ,
οἷς δεῖπνα προύθηκ᾽ : ἀλλὰ τοῦδ᾽ οὔπω ξένον
κακίον᾽ ἐς τήνδ᾽ ἑστίαν ἐδεξάμην .
ὃς πρῶτα μὲν πενθοῦντα δεσπότην ὁρῶν
ἐσῆλθε κἀτόλμησ᾽ ἀμείψασθαι πύλας .
ἔπειτα δ᾽ οὔτι σωφρόνως ἐδέξατο
τὰ προστυχόντα ξένια , συμφορὰν μαθών ,
ἀλλ᾽ , εἴ τι μὴ φέροιμεν , ὤτρυνεν φέρειν .
ποτῆρα δ᾽ †ἐν χείρεσσι† κίσσινον λαβὼν
πίνει μελαίνης μητρὸς εὔζωρον μέθυ ,
ἕως ἐθέρμην᾽ αὐτὸν ἀμφιβᾶσα φλὸξ
οἴνου . στέφει δὲ κρᾶτα μυρσίνης κλάδοις ,
ἄμουσ᾽ ὑλακτῶν : δισσὰ δ᾽ ἦν μέλη κλύειν :
ὁ μὲν γὰρ ᾖδε , τῶν ἐν Ἀδμήτου κακῶν
οὐδὲν προτιμῶν , οἰκέται δ᾽ ἐκλαίομεν
δέσποιναν , ὄμμα δ᾽ οὐκ ἐδείκνυμεν ξένῳ
τέγγοντες : Ἄδμητος γὰρ ὧδ᾽ ἐφίετο .
καὶ νῦν ἐγὼ μὲν ἐν δόμοισιν ἑστιῶ
ξένον , πανοῦργον κλῶπα καὶ λῃστήν τινα ,
ἡ δ᾽ ἐκ δόμων βέβηκεν , οὐδ᾽ ἐφεσπόμην
οὐδ᾽ ἐξέτεινα χεῖρ᾽ ἀποιμώζων ἐμὴν
δέσποιναν , ἣ ' μοὶ πᾶσί τ᾽ οἰκέταισιν ἦν
μήτηρ : κακῶν γὰρ μυρίων ἐρρύετο ,
ὀργὰς μαλάσσουσ᾽ ἀνδρός . ἆρα τὸν ξένον
στυγῶ δικαίως , ἐν κακοῖς ἀφιγμένον ;
Ἡρακλῆς
οὗτος , τί σεμνὸν καὶ πεφροντικὸς βλέπεις ;
οὐ χρὴ σκυθρωπὸν τοῖς ξένοις τὸν πρόσπολον
εἶναι , δέχεσθαι δ᾽ εὐπροσηγόρῳ φρενί .
σὺ δ᾽ ἄνδρ᾽ ἑταῖρον δεσπότου παρόνθ᾽ ὁρῶν
στυγνῷ προσώπῳ καὶ συνωφρυωμένῳ
δέχῃ , θυραίου πήματος σπουδὴν ἔχων .
δεῦρ᾽ ἔλθ᾽ , ὅπως ἂν καὶ σοφώτερος γένῃ .
τὰ θνητὰ πράγμαθ᾽ ἥντιν᾽ οἶσθ᾽ ἔχει φύσιν ;
οἶμαι μὲν οὔ : πόθεν γάρ ; ἀλλ᾽ ἄκουέ μου .
βροτοῖς ἅπασι κατθανεῖν ὀφείλεται ,
κοὐκ ἔστι θνητῶν ὅστις ἐξεπίσταται
τὴν αὔριον μέλλουσαν εἰ βιώσεται :
τὸ τῆς τύχης γὰρ ἀφανὲς οἷ προβήσεται ,
κἄστ᾽ οὐ διδακτὸν οὐδ᾽ ἁλίσκεται τέχνῃ .
ταῦτ᾽ οὖν ἀκούσας καὶ μαθὼν ἐμοῦ πάρα
εὔφραινε σαυτόν , πῖνε , τὸν καθ᾽ ἡμέραν
βίον λογίζου σόν , τὰ δ᾽ ἄλλα τῆς τύχης .
τίμα δὲ καὶ τὴν πλεῖστον ἡδίστην θεῶν
Κύπριν βροτοῖσιν : εὐμενὴς γὰρ ἡ θεός .
τὰ δ᾽ ἄλλ᾽ ἔασον πάντα καὶ πιθοῦ λόγοις
ἐμοῖσιν , εἴπερ ὀρθά σοι δοκῶ λέγειν .
οἶμαι μέν . οὔκουν τὴν ἄγαν λύπην ἀφεὶς
πίῃ μεθ᾽ ἡμῶν [ τάσδ᾽ ὑπερβαλὼν τύχας ,
στεφάνοις πυκασθείς ] ; καὶ σάφ᾽ οἶδ᾽ ὁθούνεκα
τοῦ νῦν σκυθρωποῦ καὶ ξυνεστῶτος φρενῶν
μεθορμιεῖ σε πίτυλος ἐμπεσὼν σκύφου .
ὄντας δὲ θνητοὺς θνητὰ καὶ φρονεῖν χρεών :
ὡς τοῖς γε σεμνοῖς καὶ συνωφρυωμένοις
ἅπασίν ἐστιν , ὥς γ᾽ ἐμοὶ χρῆσθαι κριτῇ ,
οὐ βίος ἀληθῶς ὁ βίος ἀλλὰ συμφορά .
Θεράπων
ἐπιστάμεσθα ταῦτα : νῦν δὲ πράσσομεν
οὐχ οἷα κώμου καὶ γέλωτος ἄξια .
Ἡρακλῆς
γυνὴ θυραῖος ἡ θανοῦσα : μὴ λίαν
πένθει : δόμων γὰρ ζῶσι τῶνδε δεσπόται .
Θεράπων
τί ζῶσιν ; οὐ κάτοισθα τἀν δόμοις κακά ;
Ἡρακλῆς
εἰ μή τι σός με δεσπότης ἐψεύσατο .
Θεράπων
ἄγαν ἐκεῖνός ἐστ᾽ ἄγαν φιλόξενος .
Ἡρακλῆς
οὐ χρῆν μ᾽ ὀθνείου γ᾽ οὕνεκ᾽ εὖ πάσχειν νεκροῦ ;
Θεράπων
ἦ κάρτα μέντοι καὶ λίαν οἰκεῖος ἦν .
Ἡρακλῆς
μῶν ξυμφοράν τιν᾽ οὖσαν οὐκ ἔφραζέ μοι ;
Θεράπων
χαίρων ἴθ᾽ : ἡμῖν δεσποτῶν μέλει κακά .
Ἡρακλῆς
ὅδ᾽ οὐ θυραίων πημάτων ἄρχει λόγος .
Θεράπων
οὐ γάρ τι κωμάζοντ᾽ ἂν ἠχθόμην σ᾽ ὁρῶν .
Ἡρακλῆς
ἀλλ᾽ ἦ πέπονθα δείν᾽ ὑπὸ ξένων ἐμῶν ;
Θεράπων
οὐκ ἦλθες ἐν δέοντι δέξασθαι δόμοις .
[ πένθος γὰρ ἡμῖν ἐστι : καὶ στολμοὺς βλέπεις
μελαμπέπλους κουράν τε . ]
Ἡρακλῆς
[ τίς δ᾽ ὁ κατθανών ; ]
μῶν ἢ τέκνων τι φροῦδον ἢ γέρων πατήρ ;
Θεράπων
γυνὴ μὲν οὖν ὄλωλεν Ἀδμήτου , ξένε .
Ἡρακλῆς
τί φῄς ; ἔπειτα δῆτά μ᾽ ἐξενίζετε ;
Θεράπων
ᾐδεῖτο γάρ σε τῶνδ᾽ ἀπώσασθαι δόμων .
Ἡρακλῆς
ὦ σχέτλι᾽ , οἵας ἤμπλακες ξυναόρου .
Θεράπων
ἀπωλόμεσθα πάντες , οὐ κείνη μόνη .
Ἡρακλῆς
ἀλλ᾽ ᾐσθόμην μὲν ὄμμ᾽ ἰδὼν δακρυρροοῦν
κουράν τε καὶ πρόσωπον : ἀλλ᾽ ἔπειθέ με
λέγων θυραῖον κῆδος ἐς τάφον φέρειν .
βίᾳ δὲ θυμοῦ τάσδ᾽ ὑπερβαλὼν πύλας
ἔπινον ἀνδρὸς ἐν φιλοξένου δόμοις
πράσσοντος οὕτω . κᾆτα κωμάζω κάρα
στεφάνοις πυκασθείς ; ἀλλὰ σοῦ τὸ νῦν φράσαι ,
κακοῦ τοσούτου δώμασιν προσκειμένου ,
ποῦ καί σφε θάπτει , ποῦ νιν εὑρήσω μολών .
Θεράπων
ὀρθὴν παρ᾽ οἶμον ἣ ' πὶ Λάρισαν φέρει
τύμβον κατόψῃ ξεστὸν ἐκ προαστίου .
Ἡρακλῆς
ὦ πολλὰ τλᾶσα καρδία καὶ χεὶρ ἐμή ,
νῦν δεῖξον οἷον παῖδά σ᾽ ἡ Τιρυνθία
ἐγείνατ᾽ Ἠλεκτρύωνος Ἀλκμήνη Διί .
δεῖ γάρ με σῶσαι τὴν θανοῦσαν ἀρτίως
γυναῖκα κἀς τόνδ᾽ αὖθις ἱδρῦσαι δόμον
Ἄλκηστιν Ἀδμήτῳ θ᾽ ὑπουργῆσαι χάριν .
ἐλθὼν δ᾽ ἄνακτα τὸν μελάμπεπλον νεκρῶν
Θάνατον φυλάξω , καί νιν εὑρήσειν δοκῶ
πίνοντα τύμβου πλησίον προσφαγμάτων .
κἄνπερ λοχαίας αὐτὸν ἐξ ἕδρας συθεὶς
μάρψω , κύκλον δὲ περιβάλω χεροῖν ἐμαῖν ,
οὐκ ἔστιν ὅστις αὐτὸν ἐξαιρήσεται
μογοῦντα πλευρά , πρὶν γυναῖκ᾽ ἐμοὶ μεθῇ .
ἢν δ᾽ οὖν ἁμάρτω τῆσδ᾽ ἄγρας καὶ μὴ μόλῃ
πρὸς αἱματηρὸν πέλανον , εἶμι τῶν κάτω
Κόρης Ἄνακτός τ᾽ εἰς ἀνηλίους δόμους ,
αἰτήσομαί τε καὶ πέποιθ᾽ ἄξειν ἄνω
Ἄλκηστιν , ὥστε χερσὶν ἐνθεῖναι ξένου ,
ὅς μ᾽ ἐς δόμους ἐδέξατ᾽ οὐδ᾽ ἀπήλασεν ,
καίπερ βαρείᾳ συμφορᾷ πεπληγμένος ,
ἔκρυπτε δ᾽ ὢν γενναῖος , αἰδεσθεὶς ἐμέ .
τίς τοῦδε μᾶλλον Θεσσαλῶν φιλόξενος ,
τίς Ἑλλάδ᾽ οἰκῶν ; τοιγὰρ οὐκ ἐρεῖ κακὸν
εὐεργετῆσαι φῶτα γενναῖος γεγώς .
Ἄδμητος
ἰώ ,
στυγναὶ πρόσοδοι , στυγναὶ δ᾽ ὄψεις
χήρων μελάθρων .
ἰώ μοί μοι . αἰαῖ αἰαῖ .
ποῖ βῶ ; ποῖ στῶ ; τί λέγω ; τί δὲ μή ;
πῶς ἂν ὀλοίμην ;
ἦ βαρυδαίμονα μήτηρ μ᾽ ἔτεκεν .
ζηλῶ φθιμένους , κείνων ἔραμαι ,
κεῖν᾽ ἐπιθυμῶ δώματα ναίειν .
οὔτε γὰρ αὐγὰς χαίρω προσορῶν
οὔτ᾽ ἐπὶ γαίας πόδα πεζεύων :
τοῖον ὅμηρόν μ᾽ ἀποσυλήσας
Ἅιδῃ Θάνατος παρέδωκεν .
πολλοὺς μὲν ἤδη κἀπὸ παντοίας χθονὸς
ξένους μολόντας οἶδ᾽ ἐς Ἀδμήτου δόμους ,
οἷς δεῖπνα προύθηκ᾽ : ἀλλὰ τοῦδ᾽ οὔπω ξένον
κακίον᾽ ἐς τήνδ᾽ ἑστίαν ἐδεξάμην .
ὃς πρῶτα μὲν πενθοῦντα δεσπότην ὁρῶν
ἐσῆλθε κἀτόλμησ᾽ ἀμείψασθαι πύλας .
ἔπειτα δ᾽ οὔτι σωφρόνως ἐδέξατο
τὰ προστυχόντα ξένια , συμφορὰν μαθών ,
ἀλλ᾽ , εἴ τι μὴ φέροιμεν , ὤτρυνεν φέρειν .
ποτῆρα δ᾽ †ἐν χείρεσσι† κίσσινον λαβὼν
πίνει μελαίνης μητρὸς εὔζωρον μέθυ ,
ἕως ἐθέρμην᾽ αὐτὸν ἀμφιβᾶσα φλὸξ
οἴνου . στέφει δὲ κρᾶτα μυρσίνης κλάδοις ,
ἄμουσ᾽ ὑλακτῶν : δισσὰ δ᾽ ἦν μέλη κλύειν :
ὁ μὲν γὰρ ᾖδε , τῶν ἐν Ἀδμήτου κακῶν
οὐδὲν προτιμῶν , οἰκέται δ᾽ ἐκλαίομεν
δέσποιναν , ὄμμα δ᾽ οὐκ ἐδείκνυμεν ξένῳ
τέγγοντες : Ἄδμητος γὰρ ὧδ᾽ ἐφίετο .
καὶ νῦν ἐγὼ μὲν ἐν δόμοισιν ἑστιῶ
ξένον , πανοῦργον κλῶπα καὶ λῃστήν τινα ,
ἡ δ᾽ ἐκ δόμων βέβηκεν , οὐδ᾽ ἐφεσπόμην
οὐδ᾽ ἐξέτεινα χεῖρ᾽ ἀποιμώζων ἐμὴν
δέσποιναν , ἣ ' μοὶ πᾶσί τ᾽ οἰκέταισιν ἦν
μήτηρ : κακῶν γὰρ μυρίων ἐρρύετο ,
ὀργὰς μαλάσσουσ᾽ ἀνδρός . ἆρα τὸν ξένον
στυγῶ δικαίως , ἐν κακοῖς ἀφιγμένον ;
Ἡρακλῆς
οὗτος , τί σεμνὸν καὶ πεφροντικὸς βλέπεις ;
οὐ χρὴ σκυθρωπὸν τοῖς ξένοις τὸν πρόσπολον
εἶναι , δέχεσθαι δ᾽ εὐπροσηγόρῳ φρενί .
σὺ δ᾽ ἄνδρ᾽ ἑταῖρον δεσπότου παρόνθ᾽ ὁρῶν
στυγνῷ προσώπῳ καὶ συνωφρυωμένῳ
δέχῃ , θυραίου πήματος σπουδὴν ἔχων .
δεῦρ᾽ ἔλθ᾽ , ὅπως ἂν καὶ σοφώτερος γένῃ .
τὰ θνητὰ πράγμαθ᾽ ἥντιν᾽ οἶσθ᾽ ἔχει φύσιν ;
οἶμαι μὲν οὔ : πόθεν γάρ ; ἀλλ᾽ ἄκουέ μου .
βροτοῖς ἅπασι κατθανεῖν ὀφείλεται ,
κοὐκ ἔστι θνητῶν ὅστις ἐξεπίσταται
τὴν αὔριον μέλλουσαν εἰ βιώσεται :
τὸ τῆς τύχης γὰρ ἀφανὲς οἷ προβήσεται ,
κἄστ᾽ οὐ διδακτὸν οὐδ᾽ ἁλίσκεται τέχνῃ .
ταῦτ᾽ οὖν ἀκούσας καὶ μαθὼν ἐμοῦ πάρα
εὔφραινε σαυτόν , πῖνε , τὸν καθ᾽ ἡμέραν
βίον λογίζου σόν , τὰ δ᾽ ἄλλα τῆς τύχης .
τίμα δὲ καὶ τὴν πλεῖστον ἡδίστην θεῶν
Κύπριν βροτοῖσιν : εὐμενὴς γὰρ ἡ θεός .
τὰ δ᾽ ἄλλ᾽ ἔασον πάντα καὶ πιθοῦ λόγοις
ἐμοῖσιν , εἴπερ ὀρθά σοι δοκῶ λέγειν .
οἶμαι μέν . οὔκουν τὴν ἄγαν λύπην ἀφεὶς
πίῃ μεθ᾽ ἡμῶν [ τάσδ᾽ ὑπερβαλὼν τύχας ,
στεφάνοις πυκασθείς ] ; καὶ σάφ᾽ οἶδ᾽ ὁθούνεκα
τοῦ νῦν σκυθρωποῦ καὶ ξυνεστῶτος φρενῶν
μεθορμιεῖ σε πίτυλος ἐμπεσὼν σκύφου .
ὄντας δὲ θνητοὺς θνητὰ καὶ φρονεῖν χρεών :
ὡς τοῖς γε σεμνοῖς καὶ συνωφρυωμένοις
ἅπασίν ἐστιν , ὥς γ᾽ ἐμοὶ χρῆσθαι κριτῇ ,
οὐ βίος ἀληθῶς ὁ βίος ἀλλὰ συμφορά .
Θεράπων
ἐπιστάμεσθα ταῦτα : νῦν δὲ πράσσομεν
οὐχ οἷα κώμου καὶ γέλωτος ἄξια .
Ἡρακλῆς
γυνὴ θυραῖος ἡ θανοῦσα : μὴ λίαν
πένθει : δόμων γὰρ ζῶσι τῶνδε δεσπόται .
Θεράπων
τί ζῶσιν ; οὐ κάτοισθα τἀν δόμοις κακά ;
Ἡρακλῆς
εἰ μή τι σός με δεσπότης ἐψεύσατο .
Θεράπων
ἄγαν ἐκεῖνός ἐστ᾽ ἄγαν φιλόξενος .
Ἡρακλῆς
οὐ χρῆν μ᾽ ὀθνείου γ᾽ οὕνεκ᾽ εὖ πάσχειν νεκροῦ ;
Θεράπων
ἦ κάρτα μέντοι καὶ λίαν οἰκεῖος ἦν .
Ἡρακλῆς
μῶν ξυμφοράν τιν᾽ οὖσαν οὐκ ἔφραζέ μοι ;
Θεράπων
χαίρων ἴθ᾽ : ἡμῖν δεσποτῶν μέλει κακά .
Ἡρακλῆς
ὅδ᾽ οὐ θυραίων πημάτων ἄρχει λόγος .
Θεράπων
οὐ γάρ τι κωμάζοντ᾽ ἂν ἠχθόμην σ᾽ ὁρῶν .
Ἡρακλῆς
ἀλλ᾽ ἦ πέπονθα δείν᾽ ὑπὸ ξένων ἐμῶν ;
Θεράπων
οὐκ ἦλθες ἐν δέοντι δέξασθαι δόμοις .
[ πένθος γὰρ ἡμῖν ἐστι : καὶ στολμοὺς βλέπεις
μελαμπέπλους κουράν τε . ]
Ἡρακλῆς
[ τίς δ᾽ ὁ κατθανών ; ]
μῶν ἢ τέκνων τι φροῦδον ἢ γέρων πατήρ ;
Θεράπων
γυνὴ μὲν οὖν ὄλωλεν Ἀδμήτου , ξένε .
Ἡρακλῆς
τί φῄς ; ἔπειτα δῆτά μ᾽ ἐξενίζετε ;
Θεράπων
ᾐδεῖτο γάρ σε τῶνδ᾽ ἀπώσασθαι δόμων .
Ἡρακλῆς
ὦ σχέτλι᾽ , οἵας ἤμπλακες ξυναόρου .
Θεράπων
ἀπωλόμεσθα πάντες , οὐ κείνη μόνη .
Ἡρακλῆς
ἀλλ᾽ ᾐσθόμην μὲν ὄμμ᾽ ἰδὼν δακρυρροοῦν
κουράν τε καὶ πρόσωπον : ἀλλ᾽ ἔπειθέ με
λέγων θυραῖον κῆδος ἐς τάφον φέρειν .
βίᾳ δὲ θυμοῦ τάσδ᾽ ὑπερβαλὼν πύλας
ἔπινον ἀνδρὸς ἐν φιλοξένου δόμοις
πράσσοντος οὕτω . κᾆτα κωμάζω κάρα
στεφάνοις πυκασθείς ; ἀλλὰ σοῦ τὸ νῦν φράσαι ,
κακοῦ τοσούτου δώμασιν προσκειμένου ,
ποῦ καί σφε θάπτει , ποῦ νιν εὑρήσω μολών .
Θεράπων
ὀρθὴν παρ᾽ οἶμον ἣ ' πὶ Λάρισαν φέρει
τύμβον κατόψῃ ξεστὸν ἐκ προαστίου .
Ἡρακλῆς
ὦ πολλὰ τλᾶσα καρδία καὶ χεὶρ ἐμή ,
νῦν δεῖξον οἷον παῖδά σ᾽ ἡ Τιρυνθία
ἐγείνατ᾽ Ἠλεκτρύωνος Ἀλκμήνη Διί .
δεῖ γάρ με σῶσαι τὴν θανοῦσαν ἀρτίως
γυναῖκα κἀς τόνδ᾽ αὖθις ἱδρῦσαι δόμον
Ἄλκηστιν Ἀδμήτῳ θ᾽ ὑπουργῆσαι χάριν .
ἐλθὼν δ᾽ ἄνακτα τὸν μελάμπεπλον νεκρῶν
Θάνατον φυλάξω , καί νιν εὑρήσειν δοκῶ
πίνοντα τύμβου πλησίον προσφαγμάτων .
κἄνπερ λοχαίας αὐτὸν ἐξ ἕδρας συθεὶς
μάρψω , κύκλον δὲ περιβάλω χεροῖν ἐμαῖν ,
οὐκ ἔστιν ὅστις αὐτὸν ἐξαιρήσεται
μογοῦντα πλευρά , πρὶν γυναῖκ᾽ ἐμοὶ μεθῇ .
ἢν δ᾽ οὖν ἁμάρτω τῆσδ᾽ ἄγρας καὶ μὴ μόλῃ
πρὸς αἱματηρὸν πέλανον , εἶμι τῶν κάτω
Κόρης Ἄνακτός τ᾽ εἰς ἀνηλίους δόμους ,
αἰτήσομαί τε καὶ πέποιθ᾽ ἄξειν ἄνω
Ἄλκηστιν , ὥστε χερσὶν ἐνθεῖναι ξένου ,
ὅς μ᾽ ἐς δόμους ἐδέξατ᾽ οὐδ᾽ ἀπήλασεν ,
καίπερ βαρείᾳ συμφορᾷ πεπληγμένος ,
ἔκρυπτε δ᾽ ὢν γενναῖος , αἰδεσθεὶς ἐμέ .
τίς τοῦδε μᾶλλον Θεσσαλῶν φιλόξενος ,
τίς Ἑλλάδ᾽ οἰκῶν ; τοιγὰρ οὐκ ἐρεῖ κακὸν
εὐεργετῆσαι φῶτα γενναῖος γεγώς .
Ἄδμητος
ἰώ ,
στυγναὶ πρόσοδοι , στυγναὶ δ᾽ ὄψεις
χήρων μελάθρων .
ἰώ μοί μοι . αἰαῖ αἰαῖ .
ποῖ βῶ ; ποῖ στῶ ; τί λέγω ; τί δὲ μή ;
πῶς ἂν ὀλοίμην ;
ἦ βαρυδαίμονα μήτηρ μ᾽ ἔτεκεν .
ζηλῶ φθιμένους , κείνων ἔραμαι ,
κεῖν᾽ ἐπιθυμῶ δώματα ναίειν .
οὔτε γὰρ αὐγὰς χαίρω προσορῶν
οὔτ᾽ ἐπὶ γαίας πόδα πεζεύων :
τοῖον ὅμηρόν μ᾽ ἀποσυλήσας
Ἅιδῃ Θάνατος παρέδωκεν .
Serving-man
I have known many men from all manner of lands to come as guests to Admetus ' house , and I have served them dinner . But never yet have I welcomed a worse guest to our hearth than this one . In the first place , though he saw that our master was in mourning , he was shameless enough to enter our doors . Then he did not soberly accept the fare that was set before him , as he might in view of our misfortunes , but if we failed to bring anything , he ordered it brought . Then taking an ivy-wood drinking-bowl in his hands and drinking unmixed wine , offspring of the dark grape , until the fire in it enveloped and warmed his heart , he garlanded his head with sprays of myrtle and howled songs out of tune . There were two sorts of melody one could hear . He was singing , paying no attention to the trouble in Admetus ' house , while we servants were bewailing our mistress . But we did not show our faces in tears to the stranger , for those were Admetus ' orders . And now I must feast the stranger in our house , some knavish thief or brigand , while my mistress has left the house without my following or holding out my hand in mourning for her . She was like a mother to me and to the other servants , rescuing us from countless troubles and softening her husband ' s temper . Do I not have reason to hate the guest , who has arrived in our hour of misfortune ?
Heracles
You there , why do you look so grave and care-worn ? A servant ought not to scowl at the guest but welcome him with an affable air . But you , though you see an old friend of your master arrive , receive him with an unfriendly face and with your brows knit together , worrying about a grief that does not concern your house .
Come here so that you may be made wiser ! Do you know the nature of our mortal life ? I think not . How could you ? But listen to me . Death is a debt all mortals must pay , and no man knows for certain whether he will still be living on the morrow . The outcome of our fortune is hid from our eyes , and it lies beyond the scope of any teaching or craft . So now that you have learned this from me , cheer your heart , drink , regard this day ' s life as yours but all else as Fortune ' s ! Honor Aphrodite , too , sweetest of the gods to mortals , for she is a kindly goddess . Forget all else and take my advice , if you think what I say is correct , as I suppose you do . Lay aside your excessive grief and have some wine with me [ overcoming these misfortunes , head crowned with garlands ] ! I am quite sure that when the fit of drinking is upon you , it will bring you round from your clotted and gloomy state of mind . Being mortal we ought to think mortal thoughts . As for those who are solemn and knit their brows together , their life , in my judgement , is no life worthy of the name but merely a disaster .
Serving-man
We understand this . But our present circumstances do not call for carousing and laughter .
Heracles
The woman who died is no relation . Do not grieve so excessively . The lord and lady of this house are living .
Serving-man
How do you mean living ? Do you not know of the grief in our house ?
Heracles
Yes , unless your master has deceived me .
Serving-man
My master is too , too hospitable !
Heracles
Should I not enjoy myself just because someone not your own has died ?
Serving-man
But she was very much our own , too much so .
Heracles
Did he conceal from me some misfortune ?
Serving-man
Pay it no heed . The master ' s troubles are our concern .
Heracles
It is no foreign grief these words prelude .
Serving-man
No , for otherwise I would not have been vexed at seeing you carousing .
Heracles
But has my host done a terrible thing to me ?
Serving-man
You have not come at the proper time for the house to receive you . [ For we are in mourning , and you see our shorn hair and our black garb . ]
Heracles
[ Who is it that has died ? ] Is one of his children or his aged father gone ?
Serving-man
No , stranger , it is Admetus ' wife who has died .
Heracles
What are you saying ? And yet you still entertained me ?
Serving-man
Yes , for his sense of honor kept him from thrusting you from his house .
Heracles
O poor man , what a help-meet you have lost !
Serving-man
We have all perished , not she alone .
Heracles
I noticed the weeping eyes and the shorn hair and the expression of grief , but he convinced me that he was burying someone unrelated . And against my better judgement I passed through these gates and caroused in the house of this hospitable man in his hour of grief . And can I now go on revelling , my head garlanded ? But it is your task now , with such a great misfortune brought on the house , to tell me , where he is burying her , where I must go to find her .
Serving-man
Next to the straight road that leads to Larisa you will see from the outskirts of the city a sculpted tomb .
Heracles
O heart and hand that have endured so much , now show what kind of son Tirynthian Alcmene , daughter of Electryon , bore to Zeus . For I must save the woman who has just died and show my gratitude to Admetus by restoring Alcestis once more to this house . I shall go and look out for the black-robed lord of the dead , Death himself , and I think I shall find him drinking from the offerings near the tomb . And if once I rush from ambush and catch and encircle him in my side-crushing grip , no one shall take him from me until he releases the woman to me . But if I fail to catch this quarry and he does not come to the blood offering , I shall go down to the sunless house of Persephone and her lord in the world below and shall ask for Alcestis , and I think I shall bring her up and put her in the hands of my friend . He welcomed me into his house and did not drive me away , though smitten with a heavy misfortune . In his nobility he concealed it , out of respect for me . What Thessalian is more hospitable than he , what Greek ? Therefore he must never be able to say that in his nobility he has done a kindness to a man who is ungrateful .
Admetus
Oh , how hateful the approach , how hateful the sight of this bereaved house . Ah , woe is me ! Where shall I go , where stay ? What shall I say , what conceal ? I wish I could die ! It was to an ill fate that my mother bore me . I envy the dead , I long for their state , I yearn to dwell in those halls below . For I take no joy in looking on the light or in walking about on the earth . Such is the hostage Death took from me and handed over to Hades .
I have known many men from all manner of lands to come as guests to Admetus ' house , and I have served them dinner . But never yet have I welcomed a worse guest to our hearth than this one . In the first place , though he saw that our master was in mourning , he was shameless enough to enter our doors . Then he did not soberly accept the fare that was set before him , as he might in view of our misfortunes , but if we failed to bring anything , he ordered it brought . Then taking an ivy-wood drinking-bowl in his hands and drinking unmixed wine , offspring of the dark grape , until the fire in it enveloped and warmed his heart , he garlanded his head with sprays of myrtle and howled songs out of tune . There were two sorts of melody one could hear . He was singing , paying no attention to the trouble in Admetus ' house , while we servants were bewailing our mistress . But we did not show our faces in tears to the stranger , for those were Admetus ' orders . And now I must feast the stranger in our house , some knavish thief or brigand , while my mistress has left the house without my following or holding out my hand in mourning for her . She was like a mother to me and to the other servants , rescuing us from countless troubles and softening her husband ' s temper . Do I not have reason to hate the guest , who has arrived in our hour of misfortune ?
Heracles
You there , why do you look so grave and care-worn ? A servant ought not to scowl at the guest but welcome him with an affable air . But you , though you see an old friend of your master arrive , receive him with an unfriendly face and with your brows knit together , worrying about a grief that does not concern your house .
Come here so that you may be made wiser ! Do you know the nature of our mortal life ? I think not . How could you ? But listen to me . Death is a debt all mortals must pay , and no man knows for certain whether he will still be living on the morrow . The outcome of our fortune is hid from our eyes , and it lies beyond the scope of any teaching or craft . So now that you have learned this from me , cheer your heart , drink , regard this day ' s life as yours but all else as Fortune ' s ! Honor Aphrodite , too , sweetest of the gods to mortals , for she is a kindly goddess . Forget all else and take my advice , if you think what I say is correct , as I suppose you do . Lay aside your excessive grief and have some wine with me [ overcoming these misfortunes , head crowned with garlands ] ! I am quite sure that when the fit of drinking is upon you , it will bring you round from your clotted and gloomy state of mind . Being mortal we ought to think mortal thoughts . As for those who are solemn and knit their brows together , their life , in my judgement , is no life worthy of the name but merely a disaster .
Serving-man
We understand this . But our present circumstances do not call for carousing and laughter .
Heracles
The woman who died is no relation . Do not grieve so excessively . The lord and lady of this house are living .
Serving-man
How do you mean living ? Do you not know of the grief in our house ?
Heracles
Yes , unless your master has deceived me .
Serving-man
My master is too , too hospitable !
Heracles
Should I not enjoy myself just because someone not your own has died ?
Serving-man
But she was very much our own , too much so .
Heracles
Did he conceal from me some misfortune ?
Serving-man
Pay it no heed . The master ' s troubles are our concern .
Heracles
It is no foreign grief these words prelude .
Serving-man
No , for otherwise I would not have been vexed at seeing you carousing .
Heracles
But has my host done a terrible thing to me ?
Serving-man
You have not come at the proper time for the house to receive you . [ For we are in mourning , and you see our shorn hair and our black garb . ]
Heracles
[ Who is it that has died ? ] Is one of his children or his aged father gone ?
Serving-man
No , stranger , it is Admetus ' wife who has died .
Heracles
What are you saying ? And yet you still entertained me ?
Serving-man
Yes , for his sense of honor kept him from thrusting you from his house .
Heracles
O poor man , what a help-meet you have lost !
Serving-man
We have all perished , not she alone .
Heracles
I noticed the weeping eyes and the shorn hair and the expression of grief , but he convinced me that he was burying someone unrelated . And against my better judgement I passed through these gates and caroused in the house of this hospitable man in his hour of grief . And can I now go on revelling , my head garlanded ? But it is your task now , with such a great misfortune brought on the house , to tell me , where he is burying her , where I must go to find her .
Serving-man
Next to the straight road that leads to Larisa you will see from the outskirts of the city a sculpted tomb .
Heracles
O heart and hand that have endured so much , now show what kind of son Tirynthian Alcmene , daughter of Electryon , bore to Zeus . For I must save the woman who has just died and show my gratitude to Admetus by restoring Alcestis once more to this house . I shall go and look out for the black-robed lord of the dead , Death himself , and I think I shall find him drinking from the offerings near the tomb . And if once I rush from ambush and catch and encircle him in my side-crushing grip , no one shall take him from me until he releases the woman to me . But if I fail to catch this quarry and he does not come to the blood offering , I shall go down to the sunless house of Persephone and her lord in the world below and shall ask for Alcestis , and I think I shall bring her up and put her in the hands of my friend . He welcomed me into his house and did not drive me away , though smitten with a heavy misfortune . In his nobility he concealed it , out of respect for me . What Thessalian is more hospitable than he , what Greek ? Therefore he must never be able to say that in his nobility he has done a kindness to a man who is ungrateful .
Admetus
Oh , how hateful the approach , how hateful the sight of this bereaved house . Ah , woe is me ! Where shall I go , where stay ? What shall I say , what conceal ? I wish I could die ! It was to an ill fate that my mother bore me . I envy the dead , I long for their state , I yearn to dwell in those halls below . For I take no joy in looking on the light or in walking about on the earth . Such is the hostage Death took from me and handed over to Hades .
Eusebius' Church History II Ch. 1
Jiyoung Song /
- Created on 2017-12-01 17:48:20
- Modified on 2018-02-13 16:26:27
- Translated by Arthur Cushman McGiffert
- Aligned by Jiyoung Song
English translation from:
http://www.newadvent.org/fathers/250102.htm
https://www.ccel.org/ccel/schaff/npnf201.iii.vii.i.html
Ἑλληνική Transliterate
English
Πρῶτος τοιγαροῦν εἰς τὴν ἀποστολὴν ἀντὶ τοῦ προδότου Ἰούδα κληροῦται Ματθίας , εἷς καὶ αὐτός , ὡς δεδήλωται , τῶν τοῦ κυρίου γενόμενος μαθητῶν . καθίστανται δὲ δἰ ' εὐχῆς καὶ χειρῶν ἐπιθέσεως τῶν ἀποστόλων εἰς διακονίαν , ὑπηρεσίας ἕνεκα τοῦ κοινοῦ , ἄνδρες δεδοκιμασμένοι , τὸν ἀριθμὸν ἑπτά , οἱ ἀμφὶ τὸν Στέφανον , ὃς καὶ πρῶτος μετὰ τὸν κύριον ἅμα τῇ χειροτονίᾳ , ὥσπερ εἰς αὐτὸ τοῦτο προαχθείς , λίθοις εἰς θάνατον πρὸς τῶν κυριοκτόνων βάλλεται , καὶ ταύτῃ πρῶτος τὸν αὐτῷ φερώνυμον τῶν ἀξιονίκων τοῦ Χριστοῦ μαρτύρων ἀποφέρεται στέφανον .
Τότε δῆτα καὶ Ἰάκωβον , τὸν τοῦ κυρίου λεγόμενον ἀδελφόν ὅτι δὴ καὶ οὗτος τοῦ Ἰωσὴφ ὠνόμαστο παῖς τοῦ δὲ Χριστοῦ πατὴρ , ὁ Ἰωσήφ , ᾧ μνηστευθεῖσα ἡ παρθένος , πρὶν ἢ συνελθεῖν αὐτούς , ηὕρητο ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου , ὡς ἡ ἱερὰ τῶν εὐαγγελίων διδάσκει γραφή : τοῦτον δὴ οὖν αὐτὸν Ἰάκωβον , ὃν καὶ δίκαιον ἐπίκλην οἱ πάλαι δἰ ' ἀρετῆς ἐκάλουν προτερήματα , πρῶτον ἱστοροῦσιν τῆς ἐν Ἱεροσολύμοις ἐκκλησίας τὸν τῆς ἐπισκοπῆς ἐγχειρισθῆναι θρόνον .
Κλήμης δὲ ἐν ἕκτῳ τῶν Ὑποτυπώσεων γράφων ὧδε παρίστησιν ‘ Πέτρον γάρ φησιν καὶ Ἰάκωβον καὶ Ἰωάννην μετὰ τὴν ἀνάληψιν τοῦ σωτῆρος , ὡς ἂν καὶ ὑπὸ τοῦ κυρίου προτετιμημένους , μὴ ἐπιδικάζεσθαι δόξης , ἀλλὰ Ἰάκωβον τὸν δίκαιον ἐπίσκοπον τῶν Ἱεροσολύμων ἑλέσθαι . ’
ὁ δ ' αὐτὸς ἐν ἑβδόμῳ τῆς αὐτῆς ὑποθέσεως ἔτι καὶ ταῦτα περὶ αὐτοῦ φησιν ‘ Ἰακώβῳ τῷ δικαίῳ καὶ Ἰωάννῃ καὶ Πέτρῳ μετὰ τὴν ἀνάστασιν παρέδωκεν τὴν γνῶσιν ὁ κύριος , οὗτοι τοῖς λοιποῖς ἀποστόλοις παρέδωκαν , οἱ δὲ λοιποὶ ἀπόστολοι τοῖς ἑβδομήκοντα : ὧν εἷς ἦν καὶ Βαρναβᾶς . δύο δὲ γεγόνασιν Ἰάκωβοι , εἷς ὁ δίκαιος , ὁ κατὰ τοῦ πτερυγίου βληθεὶς καὶ ὑπὸ γναφέως ξύλῳ πληγεὶς εἰς θάνατον , ἕτερος δὲ ὁ καρατομηθείς . ’ Αὐτοῦ δὴ τοῦ δικαίου καὶ ὁ Παῦλος μνημονεύει γράφων ‘ ἕτερον δὲ τῶν ἀποστόλων οὐκ εἶδον , εἰ μὴ Ἰάκωβον τὸν ἀδελφὸν τοῦ κυρίου . ’
Ἐν τούτοις καὶ τὰ τῆς τοῦ σωτῆρος ἡμῶν πρὸς τὸν τῶν Ὀσροηνῶν βασιλέα τέλος ἐλάμβανεν ὑποσχέσεως . ὁ γοῦν Θωμᾶς τὸν Θαδδαῖον κινήσει θειοτέρᾳ ἐπὶ τὰ Ἔδεσσα κήρυκα καὶ εὐαγγελιστὴν τῆς περὶ τοῦ Χριστοῦ διδασκαλίας ἐκπέμπει , ὡς ἀπὸ τῆς εὑρεθείσης αὐτόθι γραφῆς μικρῷ πρόσθεν ἐδηλώσαμεν . ὁ δὲ τοῖς τόποις ἐπιστάς , τόν τε Ἄβγαρον ἰᾶται τῷ Χριστοῦ λόγῳ καὶ τοὺς αὐτόθι πάντας τοῖς τῶν θαυμάτων παραδόξοις ἐκπλήττει , ἱκανῶς τε αὐτοὺς τοῖς ἔργοις διαθεὶς , καὶ ἐπὶ σέβας ἀγαγὼν τῆς τοῦ Χριστοῦ δυνάμεως , μαθητὰς τῆς σωτηρίου διδασκαλίας κατεστήσατο , εἰς ἔτι τε νῦν ἐξ ἐκείνου ἡ πᾶσα τῶν Ἐδεσσηνῶν πόλις τῇ Χριστοῦ προσανάκειται προσηγορίᾳ , οὐ τὸ τυχὸν ἐπιφερομένη δεῖγμα τῆς τοῦ σωτῆρος ἡμῶν καὶ εἰς αὐτοὺς εὐεργεσίας .
καὶ ταῦτα μὲν ὡς ἐξ ἀρχαίων ἱστορίας εἰρήσθω , μετίωμεν δ’ αὖθις ἐπὶ τὴν θείαν γραφήν . Γενομένου δῆτα ἐπὶ τῇ τοῦ Στεφάνου μαρτυρίᾳ πρώτου καὶ μεγίστου πρὸς αὐτῶν Ἰουδαίων κατὰ τῆς ἐν Ἱεροσολύμοις ἐκκλησίας διωγμοῦ πάντων τε τῶν μαθητῶν πλὴν ὅτι τῶν δώδεκα μόνων ἀνὰ τὴν Ἰουδαίαν τε καὶ Σαμάρειαν διασπαρέντων τινὲς , ᾗ φησιν ἡ θεία γραφή , διελθόντες ἕως Φοινίκης καὶ Κύπρου καὶ Ἀντιοχείας , οὔπω μὲν ἔθνεσιν οἷοί τε ἦσαν τοῦ τῆς πίστεως μεταδιδόναι λόγου τολμᾶν , μόνοις δὲ τοῦτον Ἰουδαίοις κατήγγελλον .
τηνικαῦτα καὶ Παῦλος ἐλυμαίνετο εἰς ἔτι τότε τὴν ἐκκλησίαν , κατ ' οἴκους τῶν πιστῶν εἰσπορευόμενος , σύρων τε ἄνδρας καὶ γυναῖκας καὶ εἰς φυλακὴν παραδιδούς .
ἀλλὰ καὶ Φίλιππος , εἷς τῶν ἅμα Στεφάνῳ προχειρισθέντων εἰς τὴν διακονίαν , ἐν τοῖς διασπαρεῖσιν γενόμενος , κάτεισιν εἰς τὴν Σαμάρειαν , θείας τε ἔμπλεως δυνάμεως κηρύττει πρῶτος τοῖς αὐτόθι τὸν λόγον . τοσαύτη δ ' αὐτῷ θεία συνήργει χάρις , ὡς καὶ Σίμωνα τὸν μάγον μετὰ πλείστων ὅσων τοῖς αὐτοῦ λόγοις ἑγχθῆναι ἐπὶ τοσοῦτον δ ' ὁ Σίμων βεβοημένος κατ ' ἐκεῖνο καιροῦ τῶν ἠπατημένων ἐκράτει γοητείᾳ , ὡς τὴν μεγάλην αὐτὸν ἡγεῖσθαι εἶναι δύναμιν τοῦ θεοῦ .
τότε δ ' οὖν καὶ οὗτος τὰς ὑπὸ τοῦ Φιλίππου δυνάμει θείᾳ τελουμένας καταπλαγεὶς παραδοξοποιίας παραδύεται , καὶ μέχρι λουτροῦ τὴν εἰς Χριστὸν πίστιν καθυποκρίνεται . ὃ καὶ θαυμάζειν ἄξιον εἰς δεῦρο γινόμενον πρὸς τῶν ἔτι καὶ νῦν τὴν ἀπ ' ἐκείνου μιαρωτάτην μετιόντων αἵρεσιν , οἳ τῇ τοῦ σφῶν προπάτορος μεθόδῳ τὴν ἐκκλησίαν λοιμώδους καὶ ψωραλέας νόσου δίκην ὑποδυόμενοι τὰ μέγιστα λυμαίνονται τοὺς οἷς ἐναπομάξασθαι οἷοί τε ἂν εἶεν τὸν ἐν αὐτοῖς ἀποκεκρυμμένον δυσαλθῆ καὶ χαλεπὸν ἰόν . ἤδη γέ τοι πλείους τούτων ἀπεώσθησαν , ὁποῖοί τινες ἦσαν τὴν μοχθηρίαν ἁλόντες , ὥσπερ οὖν καὶ ὁ Σίμων αὐτὸς πρὸς τοῦ Πέτρου καταφωραθεὶς ὃς ἦν τὴν προσήκουσαν ἔτισεν τιμωρίαν .
ἀλλὰ γὰρ εἰς αὔξην ὁσημέραι προϊόντος τοῦ σωτηρίου κηρύγματος , οἰκονομία τις ἦγεν καὶ ἀπὸ τῆς Αἰθιόπων γῆς τῆς αὐτόθι βασιλίδος , κατά τι πάτριον ἔθος ὑπὸ γυναικὸς τοῦ ἔθνους εἰσέτι νῦν βασιλευομένου , δυνάστην : ὃν πρῶτον ἐξ ἐθνῶν πρὸς τοῦ Φιλίππου δἰ ἐπιφανείας τὰ τοῦ θείου λόγου ὄργια μετασχόντα , τῶν τε ἀνὰ τὴν οἰκουμένην πιστῶν ἀπαρχὴν γενόμενον , πρῶτον κατέχει λόγος ἐπὶ τὴν πάτριον παλινοστήσαντα γῆν εὐαγγελίσασθαι τὴν τοῦ τῶν ὅλων θεοῦ γνῶσιν , καὶ τὴν ζωοποιὸν εἰς ἀνθρώπους τοῦ σωτῆρος ἡμῶν ἐπιδημίαν , ἔργῳ πληρωθείσης δἰ αὐτοῦ τῆς ‘ Αἰθιοπία προφθάσει χεῖρα αὐτῆς τῷ θεῷ ’ περιεχούσης προφητείας .
ἐπὶ τούτοις Παῦλος , τὸ τῆς ἐκλογῆς σκεῦος , οὐκ ἐξ ἀνθρώπων οὐδὲ δἰ ' ἀνθρώπων , δἰ ' ἀποκαλύψεως δ ' αὐτοῦ Ἰησοῦ Χριστοῦ καὶ θεοῦ πατρὸς , τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν , ἀπόστολος ἀναδείκνυται , δἰ ' ὀπτασίας καὶ τῆς κατὰ τὴν ἀποκάλυψιν οὐρανίου φωνῆς ἀξιωθεὶς τῆς κλήσεως .
Τότε δῆτα καὶ Ἰάκωβον , τὸν τοῦ κυρίου λεγόμενον ἀδελφόν ὅτι δὴ καὶ οὗτος τοῦ Ἰωσὴφ ὠνόμαστο παῖς τοῦ δὲ Χριστοῦ πατὴρ , ὁ Ἰωσήφ , ᾧ μνηστευθεῖσα ἡ παρθένος , πρὶν ἢ συνελθεῖν αὐτούς , ηὕρητο ἐν γαστρὶ ἔχουσα ἐκ πνεύματος ἁγίου , ὡς ἡ ἱερὰ τῶν εὐαγγελίων διδάσκει γραφή : τοῦτον δὴ οὖν αὐτὸν Ἰάκωβον , ὃν καὶ δίκαιον ἐπίκλην οἱ πάλαι δἰ ' ἀρετῆς ἐκάλουν προτερήματα , πρῶτον ἱστοροῦσιν τῆς ἐν Ἱεροσολύμοις ἐκκλησίας τὸν τῆς ἐπισκοπῆς ἐγχειρισθῆναι θρόνον .
Κλήμης δὲ ἐν ἕκτῳ τῶν Ὑποτυπώσεων γράφων ὧδε παρίστησιν ‘ Πέτρον γάρ φησιν καὶ Ἰάκωβον καὶ Ἰωάννην μετὰ τὴν ἀνάληψιν τοῦ σωτῆρος , ὡς ἂν καὶ ὑπὸ τοῦ κυρίου προτετιμημένους , μὴ ἐπιδικάζεσθαι δόξης , ἀλλὰ Ἰάκωβον τὸν δίκαιον ἐπίσκοπον τῶν Ἱεροσολύμων ἑλέσθαι . ’
ὁ δ ' αὐτὸς ἐν ἑβδόμῳ τῆς αὐτῆς ὑποθέσεως ἔτι καὶ ταῦτα περὶ αὐτοῦ φησιν ‘ Ἰακώβῳ τῷ δικαίῳ καὶ Ἰωάννῃ καὶ Πέτρῳ μετὰ τὴν ἀνάστασιν παρέδωκεν τὴν γνῶσιν ὁ κύριος , οὗτοι τοῖς λοιποῖς ἀποστόλοις παρέδωκαν , οἱ δὲ λοιποὶ ἀπόστολοι τοῖς ἑβδομήκοντα : ὧν εἷς ἦν καὶ Βαρναβᾶς . δύο δὲ γεγόνασιν Ἰάκωβοι , εἷς ὁ δίκαιος , ὁ κατὰ τοῦ πτερυγίου βληθεὶς καὶ ὑπὸ γναφέως ξύλῳ πληγεὶς εἰς θάνατον , ἕτερος δὲ ὁ καρατομηθείς . ’ Αὐτοῦ δὴ τοῦ δικαίου καὶ ὁ Παῦλος μνημονεύει γράφων ‘ ἕτερον δὲ τῶν ἀποστόλων οὐκ εἶδον , εἰ μὴ Ἰάκωβον τὸν ἀδελφὸν τοῦ κυρίου . ’
Ἐν τούτοις καὶ τὰ τῆς τοῦ σωτῆρος ἡμῶν πρὸς τὸν τῶν Ὀσροηνῶν βασιλέα τέλος ἐλάμβανεν ὑποσχέσεως . ὁ γοῦν Θωμᾶς τὸν Θαδδαῖον κινήσει θειοτέρᾳ ἐπὶ τὰ Ἔδεσσα κήρυκα καὶ εὐαγγελιστὴν τῆς περὶ τοῦ Χριστοῦ διδασκαλίας ἐκπέμπει , ὡς ἀπὸ τῆς εὑρεθείσης αὐτόθι γραφῆς μικρῷ πρόσθεν ἐδηλώσαμεν . ὁ δὲ τοῖς τόποις ἐπιστάς , τόν τε Ἄβγαρον ἰᾶται τῷ Χριστοῦ λόγῳ καὶ τοὺς αὐτόθι πάντας τοῖς τῶν θαυμάτων παραδόξοις ἐκπλήττει , ἱκανῶς τε αὐτοὺς τοῖς ἔργοις διαθεὶς , καὶ ἐπὶ σέβας ἀγαγὼν τῆς τοῦ Χριστοῦ δυνάμεως , μαθητὰς τῆς σωτηρίου διδασκαλίας κατεστήσατο , εἰς ἔτι τε νῦν ἐξ ἐκείνου ἡ πᾶσα τῶν Ἐδεσσηνῶν πόλις τῇ Χριστοῦ προσανάκειται προσηγορίᾳ , οὐ τὸ τυχὸν ἐπιφερομένη δεῖγμα τῆς τοῦ σωτῆρος ἡμῶν καὶ εἰς αὐτοὺς εὐεργεσίας .
καὶ ταῦτα μὲν ὡς ἐξ ἀρχαίων ἱστορίας εἰρήσθω , μετίωμεν δ’ αὖθις ἐπὶ τὴν θείαν γραφήν . Γενομένου δῆτα ἐπὶ τῇ τοῦ Στεφάνου μαρτυρίᾳ πρώτου καὶ μεγίστου πρὸς αὐτῶν Ἰουδαίων κατὰ τῆς ἐν Ἱεροσολύμοις ἐκκλησίας διωγμοῦ πάντων τε τῶν μαθητῶν πλὴν ὅτι τῶν δώδεκα μόνων ἀνὰ τὴν Ἰουδαίαν τε καὶ Σαμάρειαν διασπαρέντων τινὲς , ᾗ φησιν ἡ θεία γραφή , διελθόντες ἕως Φοινίκης καὶ Κύπρου καὶ Ἀντιοχείας , οὔπω μὲν ἔθνεσιν οἷοί τε ἦσαν τοῦ τῆς πίστεως μεταδιδόναι λόγου τολμᾶν , μόνοις δὲ τοῦτον Ἰουδαίοις κατήγγελλον .
τηνικαῦτα καὶ Παῦλος ἐλυμαίνετο εἰς ἔτι τότε τὴν ἐκκλησίαν , κατ ' οἴκους τῶν πιστῶν εἰσπορευόμενος , σύρων τε ἄνδρας καὶ γυναῖκας καὶ εἰς φυλακὴν παραδιδούς .
ἀλλὰ καὶ Φίλιππος , εἷς τῶν ἅμα Στεφάνῳ προχειρισθέντων εἰς τὴν διακονίαν , ἐν τοῖς διασπαρεῖσιν γενόμενος , κάτεισιν εἰς τὴν Σαμάρειαν , θείας τε ἔμπλεως δυνάμεως κηρύττει πρῶτος τοῖς αὐτόθι τὸν λόγον . τοσαύτη δ ' αὐτῷ θεία συνήργει χάρις , ὡς καὶ Σίμωνα τὸν μάγον μετὰ πλείστων ὅσων τοῖς αὐτοῦ λόγοις ἑγχθῆναι ἐπὶ τοσοῦτον δ ' ὁ Σίμων βεβοημένος κατ ' ἐκεῖνο καιροῦ τῶν ἠπατημένων ἐκράτει γοητείᾳ , ὡς τὴν μεγάλην αὐτὸν ἡγεῖσθαι εἶναι δύναμιν τοῦ θεοῦ .
τότε δ ' οὖν καὶ οὗτος τὰς ὑπὸ τοῦ Φιλίππου δυνάμει θείᾳ τελουμένας καταπλαγεὶς παραδοξοποιίας παραδύεται , καὶ μέχρι λουτροῦ τὴν εἰς Χριστὸν πίστιν καθυποκρίνεται . ὃ καὶ θαυμάζειν ἄξιον εἰς δεῦρο γινόμενον πρὸς τῶν ἔτι καὶ νῦν τὴν ἀπ ' ἐκείνου μιαρωτάτην μετιόντων αἵρεσιν , οἳ τῇ τοῦ σφῶν προπάτορος μεθόδῳ τὴν ἐκκλησίαν λοιμώδους καὶ ψωραλέας νόσου δίκην ὑποδυόμενοι τὰ μέγιστα λυμαίνονται τοὺς οἷς ἐναπομάξασθαι οἷοί τε ἂν εἶεν τὸν ἐν αὐτοῖς ἀποκεκρυμμένον δυσαλθῆ καὶ χαλεπὸν ἰόν . ἤδη γέ τοι πλείους τούτων ἀπεώσθησαν , ὁποῖοί τινες ἦσαν τὴν μοχθηρίαν ἁλόντες , ὥσπερ οὖν καὶ ὁ Σίμων αὐτὸς πρὸς τοῦ Πέτρου καταφωραθεὶς ὃς ἦν τὴν προσήκουσαν ἔτισεν τιμωρίαν .
ἀλλὰ γὰρ εἰς αὔξην ὁσημέραι προϊόντος τοῦ σωτηρίου κηρύγματος , οἰκονομία τις ἦγεν καὶ ἀπὸ τῆς Αἰθιόπων γῆς τῆς αὐτόθι βασιλίδος , κατά τι πάτριον ἔθος ὑπὸ γυναικὸς τοῦ ἔθνους εἰσέτι νῦν βασιλευομένου , δυνάστην : ὃν πρῶτον ἐξ ἐθνῶν πρὸς τοῦ Φιλίππου δἰ ἐπιφανείας τὰ τοῦ θείου λόγου ὄργια μετασχόντα , τῶν τε ἀνὰ τὴν οἰκουμένην πιστῶν ἀπαρχὴν γενόμενον , πρῶτον κατέχει λόγος ἐπὶ τὴν πάτριον παλινοστήσαντα γῆν εὐαγγελίσασθαι τὴν τοῦ τῶν ὅλων θεοῦ γνῶσιν , καὶ τὴν ζωοποιὸν εἰς ἀνθρώπους τοῦ σωτῆρος ἡμῶν ἐπιδημίαν , ἔργῳ πληρωθείσης δἰ αὐτοῦ τῆς ‘ Αἰθιοπία προφθάσει χεῖρα αὐτῆς τῷ θεῷ ’ περιεχούσης προφητείας .
ἐπὶ τούτοις Παῦλος , τὸ τῆς ἐκλογῆς σκεῦος , οὐκ ἐξ ἀνθρώπων οὐδὲ δἰ ' ἀνθρώπων , δἰ ' ἀποκαλύψεως δ ' αὐτοῦ Ἰησοῦ Χριστοῦ καὶ θεοῦ πατρὸς , τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν , ἀπόστολος ἀναδείκνυται , δἰ ' ὀπτασίας καὶ τῆς κατὰ τὴν ἀποκάλυψιν οὐρανίου φωνῆς ἀξιωθεὶς τῆς κλήσεως .
First
,
then
,
in
the
place
of
Judas
,
the
betrayer
,
Matthias
,
who
,
as
has
been
shown
was
also
one
of
the
Seventy
,
was
chosen
to
the
apostolate
.
And
there
were
appointed
to
the
diaconate
,
for
the
service
of
the
congregation
,
by
prayer
and
the
laying
on
of
the
hands
of
the
apostles
,
approved
men
,
seven
in
number
,
of
whom
Stephen
was
one
.
He
first
,
after
the
Lord
,
was
stoned
to
death
at
the
time
of
his
ordination
by
the
slayers
of
the
Lord
,
as
if
he
had
been
promoted
for
this
very
purpose
.
And
thus
he
was
the
first
to
receive
the
crown
,
corresponding
to
his
name
,
which
belongs
to
the
martyrs
of
Christ
,
who
are
worthy
of
the
meed
of
victory
.
Then James , whom the ancients surnamed the Just on account of the excellence of his virtue , is recorded to have been the first to be made bishop of the church of Jerusalem . This James was called the brother of the Lord because he was known as a son of Joseph , and Joseph was supposed to be the father of Christ , because the Virgin , being betrothed to him , " was found with child by the Holy Ghost before they came together , " ( Matthew 1 : 18 ) as the account of the holy Gospels shows .
But Clement in the sixth book of his Hypotyposes writes thus : " For they say that Peter and James and John after the ascension of our Saviour , as if also preferred by our Lord , strove not after honor , but chose James the Just bishop of Jerusalem . "
But the same writer , in the seventh book of the same work , relates also the following things concerning him : " The Lord after his resurrection imparted knowledge to James the Just and to John and Peter , and they imparted it to the rest of the apostles , and the rest of the apostles to the seventy , of whom Barnabas was one . But there were two Jameses : one called the Just , who was thrown from the pinnacle of the temple and was beaten to death with a club by a fuller , and another who was beheaded . " Paul also makes mention of the same James the Just , where he writes , " Other of the apostles saw I none , save James the Lord ' s brother . " ( Galatians 1 : 19 )
At that time also the promise of our Saviour to the king of the Osrhœnians was fulfilled . For Thomas , under a divine impulse , sent Thaddeus to Edessa as a preacher and evangelist of the religion of Christ , as we have shown a little above from the document found there . When he came to that place he healed Abgarus by the word of Christ ; and after bringing all the people there into the right attitude of mind by means of his works , and leading them to adore the power of Christ , he made them disciples of the Saviour ' s teaching . And from that time down to the present the whole city of the Edessenes has been devoted to the name of Christ , offering no common proof of the beneficence of our Saviour toward them also .
These things have been drawn from ancient accounts ; but let us now turn again to the divine Scripture . When the first and greatest persecution was instigated by the Jews against the church of Jerusalem in connection with the martyrdom of Stephen , and when all the disciples , except the Twelve , were scattered throughout Judea and Samaria , some , as the divine Scripture says , went as far as Phœnicia and Cyprus and Antioch , but could not yet venture to impart the word of faith to the nations , and therefore preached it to the Jews alone .
During this time Paul was still persecuting the church , and entering the houses of believers was dragging men and women away and committing them to prison .
Philip also , one of those who with Stephen had been entrusted with the diaconate , being among those who were scattered abroad , went down to Samaria , and being filled with the divine power , he first preached the word to the inhabitants of that country . And divine grace worked so mightily with him that even Simon Magus with many others was attracted by his words . Simon was at that time so celebrated , and had acquired , by his jugglery , such influence over those who were deceived by him , that he was thought to be the great power of God .
But at this time , being amazed at the wonderful deeds wrought by Philip through the divine power , he feigned and counterfeited faith in Christ , even going so far as to receive baptism . And what is surprising , the same thing is done even to this day by those who follow his most impure heresy . For they , after the manner of their forefather , slipping into the Church , like a pestilential and leprous disease greatly afflict those into whom they are able to infuse the deadly and terrible poison concealed in themselves . The most of these have been expelled as soon as they have been caught in their wickedness , as Simon himself , when detected by Peter , received the merited punishment .
But as the preaching of the Saviour ' s Gospel was daily advancing , a certain providence led from the land of the Ethiopians an officer of the queen of that country , for Ethiopia even to the present day is ruled , according to ancestral custom , by a woman . He , first among the Gentiles , received of the mysteries of the divine word from Philip in consequence of a revelation , and having become the first-fruits of believers throughout the world , he is said to have been the first on returning to his country to proclaim the knowledge of the God of the universe and the life-giving sojourn of our Saviour among men ; so that through him in truth the prophecy obtained its fulfillment , which declares that " Ethiopia stretches out her hand unto God . "
In addition to these , Paul , that " chosen vessel , " ( Acts 9 : 15 ) " not of men neither through men , but by the revelation of Jesus Christ himself and of God the Father who raised him from the dead , " ( Galatians 1 : 1 ) was appointed an apostle , being made worthy of the call by a vision and by a voice which was uttered in a revelation from heaven .
Then James , whom the ancients surnamed the Just on account of the excellence of his virtue , is recorded to have been the first to be made bishop of the church of Jerusalem . This James was called the brother of the Lord because he was known as a son of Joseph , and Joseph was supposed to be the father of Christ , because the Virgin , being betrothed to him , " was found with child by the Holy Ghost before they came together , " ( Matthew 1 : 18 ) as the account of the holy Gospels shows .
But Clement in the sixth book of his Hypotyposes writes thus : " For they say that Peter and James and John after the ascension of our Saviour , as if also preferred by our Lord , strove not after honor , but chose James the Just bishop of Jerusalem . "
But the same writer , in the seventh book of the same work , relates also the following things concerning him : " The Lord after his resurrection imparted knowledge to James the Just and to John and Peter , and they imparted it to the rest of the apostles , and the rest of the apostles to the seventy , of whom Barnabas was one . But there were two Jameses : one called the Just , who was thrown from the pinnacle of the temple and was beaten to death with a club by a fuller , and another who was beheaded . " Paul also makes mention of the same James the Just , where he writes , " Other of the apostles saw I none , save James the Lord ' s brother . " ( Galatians 1 : 19 )
At that time also the promise of our Saviour to the king of the Osrhœnians was fulfilled . For Thomas , under a divine impulse , sent Thaddeus to Edessa as a preacher and evangelist of the religion of Christ , as we have shown a little above from the document found there . When he came to that place he healed Abgarus by the word of Christ ; and after bringing all the people there into the right attitude of mind by means of his works , and leading them to adore the power of Christ , he made them disciples of the Saviour ' s teaching . And from that time down to the present the whole city of the Edessenes has been devoted to the name of Christ , offering no common proof of the beneficence of our Saviour toward them also .
These things have been drawn from ancient accounts ; but let us now turn again to the divine Scripture . When the first and greatest persecution was instigated by the Jews against the church of Jerusalem in connection with the martyrdom of Stephen , and when all the disciples , except the Twelve , were scattered throughout Judea and Samaria , some , as the divine Scripture says , went as far as Phœnicia and Cyprus and Antioch , but could not yet venture to impart the word of faith to the nations , and therefore preached it to the Jews alone .
During this time Paul was still persecuting the church , and entering the houses of believers was dragging men and women away and committing them to prison .
Philip also , one of those who with Stephen had been entrusted with the diaconate , being among those who were scattered abroad , went down to Samaria , and being filled with the divine power , he first preached the word to the inhabitants of that country . And divine grace worked so mightily with him that even Simon Magus with many others was attracted by his words . Simon was at that time so celebrated , and had acquired , by his jugglery , such influence over those who were deceived by him , that he was thought to be the great power of God .
But at this time , being amazed at the wonderful deeds wrought by Philip through the divine power , he feigned and counterfeited faith in Christ , even going so far as to receive baptism . And what is surprising , the same thing is done even to this day by those who follow his most impure heresy . For they , after the manner of their forefather , slipping into the Church , like a pestilential and leprous disease greatly afflict those into whom they are able to infuse the deadly and terrible poison concealed in themselves . The most of these have been expelled as soon as they have been caught in their wickedness , as Simon himself , when detected by Peter , received the merited punishment .
But as the preaching of the Saviour ' s Gospel was daily advancing , a certain providence led from the land of the Ethiopians an officer of the queen of that country , for Ethiopia even to the present day is ruled , according to ancestral custom , by a woman . He , first among the Gentiles , received of the mysteries of the divine word from Philip in consequence of a revelation , and having become the first-fruits of believers throughout the world , he is said to have been the first on returning to his country to proclaim the knowledge of the God of the universe and the life-giving sojourn of our Saviour among men ; so that through him in truth the prophecy obtained its fulfillment , which declares that " Ethiopia stretches out her hand unto God . "
In addition to these , Paul , that " chosen vessel , " ( Acts 9 : 15 ) " not of men neither through men , but by the revelation of Jesus Christ himself and of God the Father who raised him from the dead , " ( Galatians 1 : 1 ) was appointed an apostle , being made worthy of the call by a vision and by a voice which was uttered in a revelation from heaven .