Chiara Palladino / Alignment samples
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Plato, Symposium 210e-212c
Chiara Palladino / Alignment samples
- Created on 2021-05-01 15:53:19
- Modified on 2021-05-03 16:56:46
- Aligned by Chiara Palladino
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
.
Apuleius, Metamorphoses 1.1
Chiara Palladino / Alignment samples
- Created on 2021-05-01 15:56:19
- Modified on 2021-05-01 16:50:41
- Aligned by Chiara Palladino
Latin
English
At ego tibi sermone isto Milesio varias fabulas conseram auresque tuas benivolas lepido susurro permulceam , modo si papyrum Aegyptiam argutia Nilotici calami inscriptam non spreveris inspicere , figuras fortunasque hominum in alias imagines conversas et in se rursum mutuo nexu refectas , ut mireris . Exordior . Quis ille ? Paucis accipe . Hymettos Attica et Isthmos Ephyraea et Taenaros Spartiaca , glebae felices aeternum libris felicioribus conditae , mea vetus prosapia est : ibi linguam Attidem primis pueritiae stipendiis merui . Mox in urbe Latia advena studiorum , Quiritium indigenam sermonem aerumnabili labore , nullo magistro praeeunte , aggressus excolui . En ecce praefamur veniam , si quid exotici ac forensis sermonis rudis locutor offendero . Iam haec equidem ipsa vocis immutatio desultoriae scientiae stilo quem accessimus respondet . Fabulam Graecanicam incipimus : lector intende ; laetaberis .
Now
!
I’d
like
to
string
together
various
tales
in
the
Milesian
style
,
and
charm
your
kindly
ear
with
seductive
murmurs
,
so
long
as
you’re
ready
to
be
amazed
at
human
forms
and
fortunes
changed
radically
and
then
restored
in
turn
in
mutual
exchange
,
and
don’t
object
to
reading
Egyptian
papyri
,
inscribed
by
a
sly
reed
from
the
Nile
.
I’ll
begin
.
Who
am
I
?
I’ll
tell
you
briefly
.
Hymettus
near
Athens
;
the
Isthmus
of
Corinth
;
and
Spartan
Mount
Taenarus
,
happy
soil
more
happily
buried
forever
in
other
books
,
that’s
my
lineage
.
There
as
a
lad
I
served
in
my
first
campaigns
with
the
Greek
tongue
.
Later
,
in
Rome
,
freshly
come
to
Latin
studies
I
assumed
and
cultivated
the
native
language
,
without
a
teacher
,
and
with
a
heap
of
pains
.
So
there
!
I
beg
your
indulgence
in
advance
if
as
a
crude
performer
in
the
exotic
speech
of
the
Forum
I
offend
.
And
in
truth
the
very
fact
of
a
change
of
voice
will
answer
like
a
circus
rider’s
skill
when
needed
.
We’re
about
to
embark
on
a
Greek
tale
.
Reader
,
attend
:
and
find
delight
.
Apuleius, Metamorphoses 4.28
Chiara Palladino / Alignment samples
- Created on 2021-05-01 15:57:51
- Modified on 2021-05-01 16:59:38
- Aligned by Chiara Palladino
Latin
English
Erant in quadam civitate rex et regina : hi tres numero filias forma conspicuas habuere , sed maiores quidem natu , quamvis gratissima specie , idonee tamen celebrari posse laudibus humanis credebantur . at vero puellae iunioris tam praecipua , tam praeclara pulchritudo nec exprimi ac ne sufficienter quidem laudari sermonis humani penuria poterat . Multi denique civium et advenae copiosi , quos eximii spectaculi rumor studiosa celebritate congregabat , inaccessae formositatis admiratione stupidi et admoventes oribus suis dexteram priore digito in erectum pollicem residente ut ipsam prorsus deam Venerem venerabantur religiosis adorationibus . Iamque proximas civitates et attiguas regiones fama pervaserat deam , quam caerulum profundum pelagi peperit et ros spumantium fluctuum educavit , iam numinis sui passim tributa venia in mediis conversari populi coetibus , vel certe rursum novo caelestium stillarum germine non maria , sed terras Venerem aliam , virginali flore praeditam , pullulasse .
In
a
certain
city
there
lived
a
king
and
queen
,
who
had
three
daughters
of
surpassing
beauty
.
Though
the
elder
two
were
extremely
pleasing
,
still
it
was
thought
they
were
only
worthy
of
mortal
praise
;
but
the
youngest
girl’s
looks
were
so
delightful
,
so
dazzling
,
no
human
speech
in
its
poverty
could
celebrate
them
,
or
even
rise
to
adequate
description
.
Crowds
of
eager
citizens
,
and
visitors
alike
,
drawn
by
tales
of
this
peerless
vision
,
stood
dumbfounded
,
marvelling
at
her
exceptional
loveliness
,
pressing
thumb
and
forefinger
together
and
touching
them
to
their
lips
,
and
bowing
their
heads
towards
her
in
pious
prayer
as
if
she
were
truly
the
goddess
Venus
.
Soon
the
news
spread
through
neighbouring
cities
,
and
the
lands
beyond
its
borders
,
that
the
goddess
herself
,
born
from
the
blue
depths
of
the
sea
,
emerging
in
spray
from
the
foaming
waves
,
was
now
gracing
the
earth
in
various
places
,
appearing
in
many
a
mortal
gathering
or
,
if
not
that
,
then
earth
not
ocean
had
given
rise
to
a
new
creation
,
a
new
celestial
emanation
,
another
Venus
,
and
as
yet
a
virgin
flower
.
Apuleius, Metamorphoses, 4.29
Chiara Palladino / Alignment samples
- Created on 2021-05-01 15:59:21
- Modified on 2021-05-01 17:05:59
- Aligned by Chiara Palladino
Latin
English
Sic immensum procedit in dies opinio , sic insulas iam proxumas et terrae plusculum provinciasque plurimas fama porrecta pervagatur : iam multi mortalium longis itineribus atque altissimis maris meatibus ad saeculi specimen gloriosum confluebant : Paphon nemo , Cnidon nemo ac ne ipsa quidem Cythera ad conspectum deae Veneris navigabant . Sacra differuntur , templa deformantur , pulvinaria proteruntur , caerimoniae negleguntur ; incoronata simulacra et arae viduae frigido cinere foedatae . Puellae supplicatur , et in humanis vultibus deae tantae numina placantur , et in matutino progressu virginis victimis et epulis Veneris absentis nomen propitiatur , iamque per plateas commeantem populi frequentes floribus sertis et solutis apprecantur . Haec honorum caelestium ad puellae mortalis : cultum immodica translatio verae Veneris vehementer incendit animos , et impatiens indignationis capite quassanti fremens altius , sic secum disserit :
So
daily
more
and
more
increased
this
opinion
,
and
now
was
her
flying
fame
dispersed
into
the
next
islands
and
well
nigh
into
every
part
and
province
of
the
whole
world
.
Whereupon
innumerable
strangers
resorted
from
far
countries
,
adventuring
themselves
by
long
journeys
on
land
and
by
great
travels
on
water
,
to
behold
this
wonder
of
the
age
.
By
occasion
whereof
such
a
contempt
grew
towards
the
goddess
Venus
,
that
no
person
travelled
unto
the
town
Paphos
nor
unto
Cnidos
,
no
nor
to
the
isle
Cythera
to
worship
her
.
Her
liturgies
were
left
out
,
her
temples
defaced
,
her
couches
contemned
,
her
ceremonies
neglected
,
and
her
bare
altars
unswept
and
foul
with
the
ashes
of
old
burnt
sacrifice
.
For
why
,
every
person
honoured
and
worshipped
this
maiden
instead
of
Venus
,
calling
upon
the
divinity
of
that
great
goddess
in
a
human
form
,
and
in
the
morning
at
her
first
coming
abroad
,
offered
unto
her
oblations
,
provided
banquets
,
called
her
by
the
name
of
Venus
which
was
not
Venus
indeed
,
and
in
her
honour
,
as
she
walked
in
the
streets
,
presented
flowers
and
garlands
in
most
reverent
fashion
.
This
sudden
change
and
alteration
of
celestial
honour
unto
the
worship
of
a
mortal
maiden
did
greatly
inflame
and
kindle
the
mind
of
very
Venus
,
who
(
unable
to
temper
her
head
in
raging
sort
)
reasoned
with
herself
in
this
manner
:
Apuleius, Metamorphoses 4.30
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English
' En rerum naturae prisca parens , en elementorum origo initialis , en orbis totius alma Venus , quae cum mortali puella partiario maiestatis honore tractor et nomen meum caelo conditum terrenis sordibus profanatur ! Nimirum communi numinis piamento vicariae venerationis incertum sustinebo , et imaginem meam circumferet puella moritura . Frustra me pastor ille , cuius iustitiam fidemque magnus comprobavit Iupiter , ob eximiam speciem tantis praetulit deabus . Sed non adeo gaudens ista , quaecumque est , meos honores usurpaverit : iam faxo eam huius etiam ipsius illicitae formositatis paeniteat ' . Et vocat confestim puerum suum pinnatum illum et satis temerarium , qui malis suis moribus contempta disciplina publica , flammis et sagittis armatus per alienas domos nocte discurrens et omnium matrimonia corrumpens impune committit tanta flagitia , et nihil prorsus boni facit .
'
Behold
I
,
the
original
of
nature
,
the
first
beginning
of
all
the
elements
,
behold
I
,
the
Lady
Venus
of
all
the
world
,
am
now
joined
with
a
mortal
maiden
as
a
partaker
of
my
honour
;
my
name
,
registered
in
the
city
of
heaven
,
is
profaned
and
made
vile
by
terrene
absurdities
.
If
I
shall
suffer
any
mortal
creature
to
present
my
majesty
in
earth
,
and
must
be
content
with
sharing
the
godhead
and
receiving
worship
through
other
,
or
that
any
girl
that
one
day
is
to
die
shall
bear
about
a
false
surmised
shape
of
my
person
,
then
in
vain
did
Paris
that
shepherd
(
in
whose
just
judgement
and
confidence
the
great
Jupiter
had
affiance
)
prefer
me
above
the
other
great
goddesses
for
the
excellency
of
my
beauty
:
but
she
,
whatsoever
she
be
,
shall
not
for
nought
have
usurped
mine
honour
,
but
she
shall
shortly
repent
her
of
her
unlawful
loveliness
'
.
Then
by
and
by
she
called
her
winged
son
Cupid
,
rash
enough
and
hardy
,
who
by
his
evil
manners
,
contemning
all
public
justice
and
law
,
armed
with
fire
and
arrows
,
running
up
and
down
in
the
nights
from
house
to
house
,
and
corrupting
the
lawful
marriages
of
every
person
,
doth
nothing
(
and
yet
he
is
not
punished
)
but
that
which
is
evil
.
Apuleius, Metamorphoses 4.32
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Latin
English
Interea Psyche cum sua sibi perspicua pulchritudine nullum decoris sui fructum percipit . Spectatur ab omnibus , laudatur ab omnibus , nec quisquam , non rex , non regius , nec de plebe saltem cupiens eius nuptiarum petitor accedit : mirantur quidem divinam speciem , sed ut simulacrum fabre politum mirantur omnes . Olim duae maiores sorores , quarum temperatam formositatem nulli diffamarant populi , procis regibus desponsae iam beatas nuptias adeptae sed Psyche virgo vidua domi residens deflet desertam suam solitudinem , aegra corporis , animi saucia , et quamvis gentibus totis complacitam odit in se suam formositatem . Sic infortunatissimae filiae miserrimus pater , suspectatis caelestibus odiis et irae superum metuens , dei Milesii vetustissimum percontatur oraculum et a tanto numine precibus et victimis ingratae virgini petit nuptias et maritum . Sed Apollo , quamquam Graecus et Ionicus , propter Milesiae conditorem sic Latina sorte respondit :
Psyche
,
for
all
her
conspicuous
beauty
,
reaped
no
profit
from
her
charms
.
Gazed
at
by
all
,
praised
by
all
,
no
one
,
neither
prince
nor
commoner
,
wishing
to
marry
her
,
sought
her
hand
.
They
admired
her
divine
beauty
of
course
,
but
as
we
admire
a
perfectly
finished
statue
.
Her
two
elder
sisters
,
whose
plainer
looks
had
never
been
trumpeted
through
the
world
,
were
soon
engaged
to
royal
suitors
and
so
made
excellent
marriages
,
but
Psyche
was
left
at
home
,
a
virgin
,
single
,
weeping
in
lonely
solitude
,
ill
in
body
and
sore
at
heart
,
hating
that
beauty
of
form
the
world
found
so
pleasing
.
So
the
wretched
girl’s
unhappy
father
,
suspecting
divine
hostility
,
fearing
the
gods’
anger
,
consulted
the
ancient
Miletian
oracle
of
Apollo
at
Didyma
.
With
prayer
and
sacrifice
he
asked
the
mighty
god
for
a
man
to
marry
the
unfortunate
girl
.
Apollo
,
though
Greek
and
Ionian
too
,
favoured
the
author
of
this
Miletian
tale
with
a
reply
in
Latin
:
Apuleius, Metamorphoses 4.33
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Latin
English
Rex , olim beatus , affatu sanctae vaticinationis accepto pigens tristisque retro domum pergit suaeque coniugi praecepta sortis enodat infaustae . Maeretur , fletur , lamentatur diebus plusculis : sed dirae sortis iam urget taeter effectus , iam feralium nuptiarum miserrimae virgini choragium struitur , iam taedae lumen atrae fuliginis cinere marcescit , et sonus tibiae zygiae mutatur in querulum Lydii modum , cantusque laetus hymenaei lugubri finitur ululatu , et puella nuptura deterget lacrimas ipso suo flammeo . Sic affectae domus triste fatum cuncta etiam civitas congemebat , luctuque publico confestim congruens edicitur iustitium .
The
king
,
blessed
till
now
,
on
hearing
this
utterance
of
sacred
prophecy
went
slowly
home
in
sadness
and
told
his
wife
the
oracle’s
dark
saying
.
They
moaned
,
they
wept
,
they
wailed
for
many
a
day
.
But
the
dire
and
fatal
hour
soon
approached
.
The
scene
was
set
for
the
poor
girl’s
dark
wedding
.
The
flames
of
the
wedding
torches
grew
dim
with
black
smoky
ash
;
the
tune
of
hymen’s
flute
sounded
in
plaintive
Lydian
mode
,
and
the
marriage-hymn’s
cheerful
song
fell
to
a
mournful
wail
.
The
bride-to-be
wiped
tears
away
with
her
flame-red
bridal
veil
;
the
whole
city
grieved
at
the
cruel
fate
that
had
struck
the
afflicted
house
and
public
business
was
interrupted
as
a
fitting
show
of
mourning
.
Cornelius Nepos, Life of Hannibal 5
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English
Hac pugna pugnata Romam profectus est nullo resistente . In propinquis urbi montibus moratus est . Cum aliquot ibi dies castra habuisset et Capuam reverteretur , Q . Fabius Maximus , dictator Romanus , in agro Falerno ei se obiecit . Hic clausus locorum angustiis noctu sine ullo detrimento exercitus se expedivit ; Fabioque , callidissimo imperatori , dedit verba . Namque obducta nocte sarmenta in cornibus iuvencorum deligata incendit et multitudinem magnam dispalatam immisit . Quo repentino obiecto visu tantum terrorem iniecit exercitui Romanorum , ut egredi extra vallum nemo sit ausus . Hanc post rem gestam non ita multis diebus M . Minucium Rufum , magistrum equitum pari dictatorem imperio , dolo productum in proelium fugavit . M . Claudium Marcellum , V consulem , apud Venusiam pari modo interfecit . Longum est omnia enumerare proelia . Quare hoc unum satis erit dictum , ex quo intellegi possit , quantus ille fuerit : quamdiu in Italia fuit , nemo ei in acie restitit , nemo adversus eum post Cannensem pugnam in campo castra posuit .
With
this
fight
having
been
fought
,
he
set
out
for
Roman
with
no
one
resisting
.
He
has
been
delayed
in
the
mountains
close
to
the
city
.
When
he
had
held
camp
there
for
so
many
days
and
was
being
turned
back
to
Capua
,
Quintus
Fabius
Maximus
,
the
Roman
dictator
,
threw
himself
against
him
in
the
Falerian
field
.
He
,
having
been
closed
off
by
the
narrowness
of
the
terrain
,
extracted
himself
at
night
without
any
harm
of
his
army
,
and
he
tricked
Fabius
,
the
cleverest
commander
.
For
,
with
night
having
been
led
in
,
he
lit
on
bundles
of
sticks
,
having
been
tied
on
the
horns
of
cattle
,
on
fire
,
and
sent
down
a
great
multitude
having
been
scattered
.
With
this
sudden
sight
having
been
thrown
in
,
he
threw
in
such
great
terror
to
the
army
of
the
Romans
with
the
result
that
no
one
dared
to
go
outside
of
the
intrenchment
.
After
this
thing
having
been
done
,
in
not
so
many
days
,
he
routed
Marcus
Minucius
Rufus
,
the
commander
of
Master
of
the
Horse
with
equal
power
,
having
been
led
into
a
battle
by
a
trick
.
He
killed
Marcus
Claudius
Marcellus
,
consul
for
the
fifth
time
,
at
Venusia
in
a
similar
way
.
It
would
take
a
long
time
to
count
his
battles
.
For
this
reason
,
this
alone
will
be
enough
to
have
been
said
,
from
what
is
able
to
be
known
,
about
how
great
he
was
:
As
long
as
he
was
in
Italy
,
no
one
resisted
him
in
the
battle
lines
,
no
one
set
up
camps
in
the
battle
field
against
him
after
the
Battle
of
Cannae
.
Euripides, Bacchae 1-9
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Ἑλληνική Transliterate
English
ἥκω Διὸς παῖς τήνδε Θηβαίων χθόνα
Διόνυσος , ὃν τίκτει ποθ᾽ ἡ Κάδμου κόρη
Σεμέλη λοχευθεῖσ᾽ ἀστραπηφόρῳ πυρί :
μορφὴν δ᾽ ἀμείψας ἐκ θεοῦ βροτησίαν
πάρειμι Δίρκης νάματ᾽ Ἰσμηνοῦ θ᾽ ὕδωρ . 5
ὁρῶ δὲ μητρὸς μνῆμα τῆς κεραυνίας
τόδ᾽ ἐγγὺς οἴκων καὶ δόμων ἐρείπια
τυφόμενα Δίου πυρὸς ἔτι ζῶσαν φλόγα ,
ἀθάνατον Ἥρας μητέρ᾽ εἰς ἐμὴν ὕβριν .
Διόνυσος , ὃν τίκτει ποθ᾽ ἡ Κάδμου κόρη
Σεμέλη λοχευθεῖσ᾽ ἀστραπηφόρῳ πυρί :
μορφὴν δ᾽ ἀμείψας ἐκ θεοῦ βροτησίαν
πάρειμι Δίρκης νάματ᾽ Ἰσμηνοῦ θ᾽ ὕδωρ . 5
ὁρῶ δὲ μητρὸς μνῆμα τῆς κεραυνίας
τόδ᾽ ἐγγὺς οἴκων καὶ δόμων ἐρείπια
τυφόμενα Δίου πυρὸς ἔτι ζῶσαν φλόγα ,
ἀθάνατον Ἥρας μητέρ᾽ εἰς ἐμὴν ὕβριν .
I’ve
arrived
here
in
the
land
of
Thebes
,
I , Dionysus , son of Zeus , born to him
from Semele , Cadmus’ daughter , delivered
by a fiery midwife — Zeus’s lightning flash .
Yes , I’ve changed my form from god to human ,
appearing here at these streams of Dirce ,
the waters of Ismarus . I see my mother’s tomb —
for she was wiped out by that lightning bolt .
It’s there , by the palace , with that rubble ,
the remnants of her house , still smoldering
from Zeus’s living fire — Hera’s undying outrage
against my mother .
I , Dionysus , son of Zeus , born to him
from Semele , Cadmus’ daughter , delivered
by a fiery midwife — Zeus’s lightning flash .
Yes , I’ve changed my form from god to human ,
appearing here at these streams of Dirce ,
the waters of Ismarus . I see my mother’s tomb —
for she was wiped out by that lightning bolt .
It’s there , by the palace , with that rubble ,
the remnants of her house , still smoldering
from Zeus’s living fire — Hera’s undying outrage
against my mother .
Herodotus, Histories 2.50
Chiara Palladino / Alignment samples
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Ἑλληνική Transliterate
English
σχεδὸν δὲ καὶ πάντων τὰ οὐνόματα τῶν θεῶν ἐξ Αἰγύπτου ἐλήλυθε ἐς τὴν Ἑλλάδα . διότι μὲν γὰρ ἐκ τῶν βαρβάρων ἥκει , πυνθανόμενος οὕτω εὑρίσκω ἐόν : δοκέω δ᾽ ὦν μάλιστα ἀπ᾽ Αἰγύπτου ἀπῖχθαι . ὅτι γὰρ δὴ μὴ Ποσειδέωνος καὶ Διοσκούρων , ὡς καὶ πρότερόν μοι ταῦτα εἴρηται , καὶ Ἥρης καὶ Ἱστίης καὶ Θέμιος καὶ Χαρίτων καὶ Νηρηίδων , τῶν ἄλλων θεῶν Αἰγυπτίοισι αἰεί κοτε τὰ οὐνόματα ἐστὶ ἐν τῇ χώρῃ . λέγω δὲ τὰ λέγουσι αὐτοὶ Αἰγύπτιοι . τῶν δὲ οὔ φασι θεῶν γινώσκειν τὰ οὐνόματα , οὗτοι δέ μοι δοκέουσι ὑπὸ Πελασγῶν ὀνομασθῆναι , πλὴν Ποσειδέωνος : τοῦτον δὲ τὸν θεὸν παρὰ Λιβύων ἐπύθοντο : οὐδαμοὶ γὰρ ἀπ᾽ ἀρχῆς Ποσειδέωνος οὔνομα ἔκτηνται εἰ μὴ Λίβυες καὶ τιμῶσι τὸν θεὸν τοῦτον αἰεί . νομίζουσι δ᾽ ὦν Αἰγύπτιοι οὐδ᾽ ἥρωσι οὐδέν .
The
names
of
nearly
all
of
the
gods
came
from
Egypt
into
Greece
.
That
they
have
come
from
the
barbarians
,
inquiring
I
find
it
being
thus
:
but
I
suppose
in
fact
that
they
came
especially
from
Egypt
.
That
indeed
not
of
Poseidon
and
the
Dioscuri
,
as
these
things
were
said
by
me
before
,
and
of
Hera
and
of
Hestia
and
of
Themis
and
of
the
Graces
and
of
the
Nereids
,
the
names
of
the
other
gods
for
the
Egyptians
always
are
in
this
land
.
But
I
say
the
things
which
the
Egyptians
themselves
say
.
But
of
those
gods
whom
they
do
not
say
that
they
know
the
names
,
these
seem
to
me
to
have
been
named
by
the
Pelasgians
,
except
for
Poseidon
:
for
this
god
they
learned
about
from
the
Libyans
:
for
not
anyone
acquired
the
name
of
Poseidon
from
the
beginning
if
the
Libyans
did
not
always
honor
this
god
.
But
the
Egyptians
,
however
,
do
not
give
recognition
to
the
heroes
at
all
.