Bewerken: Speuren door Griekse teksten n.a.v. Meletè

Titel (ar)

Subtitel (ar)

Inleiding (ar)

Titel (de)

Subtitel (de)

Inleiding (de)

Titel (en)

Subtitel (en)

Inleiding (en)

Titel (es)

Subtitel (es)

Inleiding (es)

Titel (et)

Subtitel (et)

Inleiding (et)

Titel (fr)

Subtitel (fr)

Inleiding (fr)

Titel (nl)

Subtitel (nl)

Inleiding (nl)

Titel (pl)

Subtitel (pl)

Inleiding (pl)

Titel (ru)

Subtitel (ru)

Inleiding (ru)

Titel (tr)

Subtitel (tr)

Inleiding (tr)

Titel (zh)

Subtitel (zh)

Inleiding (zh)

Hesiodus 
WD274: <a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0131:card=274&amp;highlight=meleta%3D%7Cs">http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0131:card=274&amp;highlight=meleta%3D%7Cs</a> 
τῷ δὲ θεοὶ νεμεσῶσι καὶ ἀνέρες, ὅς κεν ἀεργὸς  ζώῃ, κηφήνεσσι κοθούροις εἴκελος ὀργήν,  [305] οἵ τε μελισσάων κάματον τρύχουσιν ἀεργοὶ  ἔσθοντες: σοὶ δ᾽ ἔργα φίλ᾽ ἔστω μέτρια κοσμεῖν,  ὥς κέ τοι ὡραίου βιότου πλήθωσι καλιαί.  ἐξ ἔργων δ᾽ ἄνδρες πολύμηλοί τ᾽ ἀφνειοί τε:  καὶ ἐργαζόμενοι πολὺ φίλτεροι ἀθανάτοισιν.  ἔργον δ᾽ οὐδὲν ὄνειδος, ἀεργίη δέ τ᾽ ὄνειδος.  εἰ δέ κε ἐργάζῃ, τάχα σε ζηλώσει ἀεργὸς  πλουτεῦντα: πλούτῳ δ᾽ ἀρετὴ καὶ κῦδος ὀπηδεῖ.  δαίμονι δ᾽ οἷος ἔησθα, τὸ ἐργάζεσθαι ἄμεινον,  315εἴ κεν ἀπ᾽ ἀλλοτρίων κτεάνων ἀεσίφρονα θυμὸν  εἰς ἔργον τρέψας μελετᾷς βίου, ὥς σε κελεύω.  αἰδὼς δ᾽ οὐκ ἀγαθὴ κεχρημένον ἄνδρα κομίζει,  αἰδώς, ἥ τ᾽ ἄνδρας μέγα σίνεται ἠδ᾽ ὀνίνησιν.  αἰδώς τοι πρὸς ἀνολβίῃ, θάρσος δὲ πρὸς ὄλβῳ.
 
‘Both gods and men are angry with a man who lives idle, [305] for in nature he is like the stingless drones who waste the labor of the bees, eating without working; but let it be your care to order your work properly, that in the right season your barns may be full of victual. Through work men grow rich in flocks and substance, and [309] working they are much better loved by the immortals.1 [311] Work is no disgrace: it is idleness which is a disgrace. But if you work, the idle will soon envy you as you grow rich, for fame and renown attend on wealth. And whatever be your lot, work is best for you, [315] if you turn your misguided mind away from other men&#39;s property to your work and attend to your livelihood as I bid you. An evil shame is the needy man&#39;s companion, shame which both greatly harms and prospers men: shame is with poverty, but confidence with wealth.’
 
WD370: <a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0131:card=370&amp;highlight=mele%2Fth">http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0131:card=370&amp;highlight=mele%2Fth</a> 
πλείων μὲν πλεόνων μελέτη, μείζων δ᾽ ἐπιθήκη.
‘More hands mean more work and more increase.’
 
WD410:
μηδ᾽ ἀναβάλλεσθαι ἔς τ᾽ αὔριον ἔς τε ἔνηφιν:  οὐ γὰρ ἐτωσιοεργὸς ἀνὴρ πίμπλησι καλιὴν  οὐδ᾽ ἀναβαλλόμενος: μελέτη δὲ τὸ ἔργον ὀφέλλει:  αἰεὶ δ᾽ ἀμβολιεργὸς ἀνὴρ ἄτῃσι παλαίει.
 
‘Do not put your work off till to-morrow and the day after; for a sluggish worker does not fill his barn, nor one who puts off his work: industry makes work go well, but a man who puts off work is always at hand-grips with ruin.’
 
Aischylus
Agamemnon 1242: <a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0003:card=1242&amp;highlight=me%2Flei">http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0003:card=1242&amp;highlight=me%2Flei</a> 
 
Κασάνδρα:  Ἀγαμέμνονός σέ φημ᾽ ἐπόψεσθαι μόρον. 
 
Χορός:  εὔφημον, ὦ τάλαινα, κοίμησον στόμα. 
Κασάνδρα:  ἀλλ᾽ οὔτι παιὼν τῷδ᾽ ἐπιστατεῖ λόγῳ. 
 
Χορός:  οὔκ, εἴπερ ἔσται γ᾽: ἀλλὰ μὴ γένοιτό πως. 
Κασάνδρα:  σὺ μὲν κατεύχῃ, τοῖς δ᾽ ἀποκτείνειν μέλει. 
 
Χορός:  τίνος πρὸς ἀνδρὸς τοῦτ᾽ ἄγος πορσύνεται; 
Κασάνδρα:  ἦ κάρτα τἄρ᾽ ἂν παρεκόπης χρησμῶν ἐμῶν
 
Cassandra I say you shall look upon Agamemnon dead.
 
Chorus To words propitious, miserable girl, lull your speech.
Cassandra Over what I tell no healing god presides.
 
 
Chorus No, if it is to be; but may it not be so!
Cassandra [1250] You do but pray; their business is to slay.
 
Chorus What man is he that contrived this wickedness?
Cassandra Surely you must have missed the meaning of my prophecies.
 
Euripides
Medea: <a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0114%3Acard%3D1081">http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0114%3Acard%3D1081</a>  + <a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0114%3Acard%3D214">http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0114%3Acard%3D214</a> 
 
πολλάκις ἤδη διὰ λεπτοτέρων
μύθων ἔμολον καὶ πρὸς ἁμίλλας
ἦλθον μείζους ἢ χρὴ γενεὰν
θῆλυν ἐρευνᾶν:
ἀλλὰ γὰρ ἔστιν μοῦσα καὶ ἡμῖν,
ἣ προσομιλεῖ σοφίας ἕνεκεν,
πάσαισι μὲν οὔ, παῦρον δὲ γένος,
&lt;μίαν&gt; ἐν πολλαῖς, εὕροις ἂν ἴσως
οὐκ ἀπόμουσον τὸ γυναικῶν.
καί φημι βροτῶν οἵτινές εἰσιν
πάμπαν ἄπειροι μηδ᾽ ἐφύτευσαν
παῖδας προφέρειν εἰς εὐτυχίαν
τῶν γειναμένων.
 
οἱ μὲν ἄτεκνοι δι᾽ ἀπειροσύνην
εἴθ᾽ ἡδὺ βροτοῖς εἴτ᾽ ἀνιαρὸν
παῖδες τελέθουσ᾽ οὐχὶ τυχόντες
πολλῶν μόχθων ἀπέχονται:
οἷσι δὲ τέκνων ἔστιν ἐν οἴκοις
γλυκερὸν βλάστημ᾽, ἐσορῶ μελέτῃ
κατατρυχομένους τὸν ἅπαντα χρόνον, [1100]
πρῶτον μὲν ὅπως θρέψουσι καλῶς
βίοτόν θ᾽ ὁπόθεν λείψουσι τέκνοις:
ἔτι δ᾽ ἐκ τούτων εἴτ᾽ ἐπὶ φλαύροις
εἴτ᾽ ἐπὶ χρηστοῖς
μοχθοῦσι, τόδ᾽ ἐστὶν ἄδηλον.
ἓν δὲ τὸ πάντων λοίσθιον ἤδη
πᾶσιν κατερῶ θνητοῖσι κακόν:
καὶ δὴ γὰρ ἅλις βίοτόν θ᾽ηὗρον
σῶμά τ᾽ ἐς ἥβην ἤλυθε τέκνων
χρηστοί τ᾽ ἐγένοντ᾽: εἰ δὲ κυρήσαι
δαίμων οὕτως, φροῦδος ἐς Ἅιδου
θάνατος προφέρων σώματα τέκνων.
πῶς οὖν λύει πρὸς τοῖς ἄλλοις
τήνδ᾽ ἔτι λύπην ἀνιαροτάτην
παίδων ἕνεκεν
θνητοῖσι θεοὺς ἐπιβάλλειν;
 
‘Often ere now I have engaged in discourses subtler, and entered upon contests greater, than is right for woman to peer into. [1085] No, we too possess a muse, who consorts with us to bring us wisdom: not with all of us, for it is some small clan, one woman among many, that you will find with a share in the Muse. [1090] I say that those mortals who are utterly without experience of children and have never borne them have the advantage in good fortune over those who have. For the childless, because they do not possess children [1095] and do not know whether they are a pleasure or a vexation to mortals, hold themselves aloof from many griefs. But those who have in their house the sweet gift of children, them I see [1100] worn down their whole life with care: first, how they shall raise their children well and how they may leave them some livelihood. And after that it is unclear whether all their toil is expended on worthless or worthy objects. [1105] But the last of all misfortunes for all mortals I shall now mention. Suppose they have found a sufficient livelihood, suppose the children&#39;s bodies have arrived at young manhood and their character is good: yet if their destiny [1110] so chances, off goes death carrying the children&#39;s bodies to Hades. How then does it profit us that for the sake of heirs the gods cast upon mortals, in addition to their other troubles, [1115] this further grief most painful?’
 
Sophokles 
Ant. 872: <a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0185:card=872&amp;highlight=me%2Flei">http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0185:card=872&amp;highlight=me%2Flei</a> 
Χορός: 
σέβειν μὲν εὐσέβειά τις, 
κράτος δ᾽ ὅτῳ κράτος μέλει 
παραβατὸν οὐδαμᾷ πέλει: 
σὲ δ᾽ αὐτόγνωτος ὤλεσ᾽ ὀργά.
 
Chorus: [872] Your pious action shows a certain reverence, but an offence against power can no way be tolerated by him who has power in his keeping. [875] Your self-willed disposition is what has destroyed you.
 
Ant. 1328: <a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0185%3Acard%3D1328">http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0185%3Acard%3D1328</a> 
Κρέων: 
ἴτω ἴτω,  φανήτω μόρων ὁ κάλλιστ᾽ ἔχων  [1330] ἐμοὶ τερμίαν ἄγων ἁμέραν  ὕπατος: ἴτω ἴτω,  ὅπως μηκέτ᾽ ἆμαρ ἄλλ᾽ εἰσίδω.
 
Χορός: 
μέλλοντα ταῦτα. τῶν προκειμένων τι χρὴ μέλειν  [1335] πράσσειν. μέλει γὰρ τῶνδ᾽ ὅτοισι χρὴ μέλειν 
Κρέων: 
ἀλλ᾽ ὧν ἐρῶ, τοιαῦτα συγκατηυξάμην. 
 
Χορός:
μή νυν προσεύχου μηδέν: ὡς πεπρωμένης
οὐκ ἔστι θνητοῖς συμφορᾶς ἀπαλλαγή.
 
Chorus: [1334] These things are in the future. We must see to present affairs. [1335] Fulfillment of these things rests in the hands where it should rest.
Creon: All that I crave was summed in that prayer.
 
Chorus: Then pray no more; for mortals have no release from destined misfortune.
 
Euripides Oid. Tyr.: <a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0191:card=354&amp;highlight=me%2Flei">http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0191:card=354&amp;highlight=me%2Flei</a> 
 
Τειρεσίας: 
εἴπω τι δῆτα κἄλλ᾽, ἵν᾽ ὀργίζῃ πλέον; 
Οἰδίπους: ὅσον γε χρῄζεις: ὡς μάτην εἰρήσεται. 
 
Τειρεσίας:  λεληθέναι σε φημὶ σὺν τοῖς φιλτάτοις  αἴσχισθ᾽ ὁμιλοῦντ᾽, οὐδ᾽ ὁρᾶν ἵν᾽ εἶ κακοῦ. 
Οἰδίπους:  ἦ καὶ γεγηθὼς ταῦτ᾽ ἀεὶ λέξειν δοκεῖς; 
 
Τειρεσίας:  εἴπερ τί γ᾽ ἐστὶ τῆς ἀληθείας σθένος. 
Οἰδίπους:  [370] ἀλλ᾽ ἔστι, πλὴν σοί: σοὶ δὲ τοῦτ᾽ οὐκ ἔστ᾽ ἐπεὶ  τυφλὸς τά τ᾽ ὦτα τόν τε νοῦν τά τ᾽ ὄμματ᾽ εἶ. 
 
Τειρεσίας:  σὺ δ᾽ ἄθλιός γε ταῦτ᾽ ὀνειδίζων, ἃ σοὶ  οὐδεὶς ὃς οὐχὶ τῶνδ᾽ ὀνειδιεῖ τάχα. 
Οἰδίπους:  μιᾶς τρέφει πρὸς νυκτός, ὥστε μήτ᾽ ἐμὲ μήτ᾽ ἄλλον, ὅστις φῶς ὁρᾷ, βλάψαι ποτ᾽ ἄν. 
 
Τειρεσίας:  οὐ γάρ σε μοῖρα πρός γ᾽ ἐμοῦ πεσεῖν, ἐπεὶ  ἱκανὸς Ἀπόλλων, ᾧ τάδ᾽ ἐκπρᾶξαι μέλει. 
Οἰδίπους:  Κρέοντος ἢ σοῦ ταῦτα τἀξευρήματα; 
 
Τειρεσίας:  Κρέων δέ σοι πῆμ᾽ οὐδέν, ἀλλ᾽ αὐτὸς σὺ σοί.
 
Teiresias [365] Should I tell you more, that you might get more angry?
Oedipus: Say as much as you want: it will be said in vain.
 
Teiresias: I say that you have been living in unguessed shame with your closest kin, and do not see into what woe you have fallen.
Oedipus: Do you think that you will always be able to speak like this without smarting for it?
 
Teiresias: Yes, if indeed there is any strength in truth.
Oedipus: [370] But there is, except not for you. You do not have that strength, since you are maimed in your ears, in your wit, and in your eyes.
 
Teiresias: And you are a poor wretch to utter taunts that every man here will soon hurl at you.
Oedipus: Night, endless night has you in her keeping, so that you can never hurt me, [375] or any man that sees the light of the sun.
 
Teiresias: No, it is not your fate to fall at my hands, since Apollo, to whom this matter is a concern, is sufficient.
Oedipus: Are these Creon&#39;s devices, or your own?
 
Teiresias: Creon is no trouble for you: you are your own.
 
Plato 
Wetten 6.760e: <a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0165:book=6:section=760e&amp;highlight=e%29pime%2Fleian">http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0165:book=6:section=760e&amp;highlight=e%29pime%2Fleian</a> 
[760ε] τῷ τρίτῳ δὲ ἄλλους ἀγρονόμους αἱρεῖσθαι καὶ φρουράρχους τοὺς πέντε τῶν δώδεκα ἐπιμελητάς. ἐν δὲ δὴ ταῖς διατριβαῖς τῷ τόπῳ ἑκάστῳ τὴν ἐπιμέλειαν εἶναι τοιάνδε τινά: πρῶτον μὲν ὅπως εὐερκὴς ἡ χώρα πρὸς τοὺς πολεμίους ὅτι μάλιστα ἔσται, ταφρεύοντάς τε ὅσα ἂν τούτου δέῃ καὶ ἀποσκάπτοντας καὶ ἐνοικοδομήμασιν εἰς δύναμιν εἴργοντας τοὺς ἐπιχειροῦντας ὁτιοῦν τὴν χώραν καὶ τὰ κτήματα κακουργεῖν, χρωμένους δ᾽ ὑποζυγίοις καὶ τοῖς οἰκέταις τοῖς ἐν [761α] τῷ τόπῳ ἑκάστῳ πρὸς ταῦτα, δι᾽ ἐκείνων ποιοῦντας, ἐκείνοις ἐπιστατοῦντας, τῶν οἰκείων ἔργων αὐτῶν ἀργίας ὅτι μάλιστα ἐκλεγομένους.
 
‘For the third year they must elect other land-stewards and phrourarchs. During their periods of residence in each district their duties shall be as follows: first, in order to ensure that the country shall be fenced as well as possible against enemies, they shall make channels wherever needed, and dig moats and build crosswalls, so as to keep out to the best of their power those who attempt in any way to damage the country [761a] and its wealth; and for these purposes they shall make use of the beasts of burden and the servants in each district, employing the former and supervising the latter, and choosing always, so far as possible, the times when these people are free from their own business.’
 
Wetten
Ἀθηναῖος:
τάδε: ‘παλαιὸς μῦθος, ὦ νομοθέτα, ὑπό τε αὐτῶν ἡμῶν ἀεὶ λεγόμενός ἐστιν καὶ τοῖς ἄλλοις πᾶσιν συνδεδογμένος, ὅτι ποιητής, ὁπόταν ἐν τῷ τρίποδι τῆς Μούσης καθίζηται, τότε οὐκ ἔμφρων ἐστίν, οἷον δὲ κρήνη τις τὸ ἐπιὸν ῥεῖν ἑτοίμως ἐᾷ, καὶ τῆς τέχνης οὔσης μιμήσεως ἀναγκάζεται, ἐναντίως ἀλλήλοις ἀνθρώπους ποιῶν διατιθεμένους, ἐναντία λέγειν αὑτῷ πολλάκις, οἶδεν δὲ οὔτ᾽ εἰ ταῦτα ’
 
‘Athenian: These:—“There is, O lawgiver, an ancient saying—constantly repeated by ourselves and endorsed by everyone else—that whenever a poet is seated on the Muses&#39; tripod, he is not in his senses, but resembles a fountain, which gives free course to the upward rush of water and, since his art consists in imitation, he is compelled often to contradict himself, when he creates characters of contradictory moods; and he knows not which of these contradictory utterances is true. But it is not possible for the lawgiver in his law’
 
[719δ] οὔτ᾽ εἰ θάτερα ἀληθῆ τῶν λεγομένων. τῷ δὲ νομοθέτῃ τοῦτο οὐκ ἔστι ποιεῖν ἐν τῷ νόμῳ, δύο περὶ ἑνός, ἀλλὰ ἕνα περὶ ἑνὸς ἀεὶ δεῖ λόγον ἀποφαίνεσθαι. σκέψαι δ᾽ ἐξ αὐτῶν τῶν ὑπὸ σοῦ νυνδὴ λεχθέντων. οὔσης γὰρ ταφῆς τῆς μὲν ὑπερβεβλημένης, τῆς δὲ ἐλλειπούσης, τῆς δὲ μετρίας, τὴν μίαν ἑλόμενος σύ, τὴν μέσην, ταύτην προστάττεις καὶ ἐπῄνεσας ἁπλῶς: ἐγὼ δέ, εἰ μὲν γυνή μοι διαφέρουσα εἴη πλούτῳ καὶ θάπτειν αὑτὴν διακελεύοιτο ἐν τῷ ποιήματι, τὸν ὑπερβάλλοντα [719ε] ἂν τάφον ἐπαινοίην, φειδωλὸς δ᾽ αὖ τις καὶ πένης ἀνὴρ τὸν καταδεᾶ, μέτρον δὲ οὐσίας κεκτημένος καὶ μέτριος αὐτὸς ὢν τὸν αὐτὸν ἂν ἐπαινέσαι. σοὶ δὲ οὐχ οὕτω ῥητέον ὡς νῦν εἶπες μέτριον εἰπών, ἀλλὰ τί τὸ μέτριον καὶ ὁπόσον ῥητέον, ἢ τὸν τοιοῦτον λόγον μήπω σοι διανοοῦ γίγνεσθαι νόμον’.
 
[719d] thus to compose two statements about a single matter; but he must always publish one single statement about one matter. Take an example from one of your own recent statements.1 A funeral may be either excessive or defective or moderate: of these three alternatives you chose one, the moderate, and this you prescribe, after praising it unconditionally. I, on the other hand, if [719e] would extol the tomb of excessive grandeur; while a poor and stingy man would praise the defective tomb, and the person of moderate means, if a moderate man himself, would praise the same one as you. But you should not merely speak of a thing as moderate, in the way you have now done, but you should explain what &#39;the moderate&#39; is, and what is its size; otherwise it is too soon for you to propose that such a statement should be made law.”
 
Κλεινίας ἀληθέστατα λέγεις.  Ἀθηναῖος πότερον οὖν ἡμῖν ὁ τεταγμένος ἐπὶ τοῖς νόμοις μηδὲν τοιοῦτον προαγορεύῃ ἐν ἀρχῇ τῶν νόμων, ἀλλ᾽ εὐθὺς ὃ δεῖ ποιεῖν καὶ μὴ φράζῃ τε, καὶ ἐπαπειλήσας τὴν ζημίαν, ἐπ᾽[720α] ἄλλον τρέπηται νόμον, παραμυθίας δὲ καὶ πειθοῦς τοῖς νομοθετουμένοις μηδὲ ἓν προσδιδῷ; καθάπερ ἰατρὸς δέ τις, ὁ μὲν οὕτως, ὁ δ᾽ ἐκείνως ἡμᾶς εἴωθεν ἑκάστοτε θεραπεύειν— ἀναμιμνῃσκώμεθα δὲ τὸν τρόπον ἑκάτερον, ἵνα τοῦ νομοθέτου δεώμεθα, καθάπερ ἰατροῦ δέοιντο ἂν παῖδες τὸν πρᾳότατον αὐτὸν θεραπεύειν τρόπον ἑαυτούς. οἷον δὴ τί λέγομεν; εἰσὶν πού τινες ἰατροί, φαμέν, καί τινες ὑπηρέται τῶν ἰατρῶν, ἰατροὺς δὲ καλοῦμεν δήπου καὶ τούτους.
 
Clinias: Exceedingly true.
 
Athenian: Should, then, our appointed president of the laws commence his laws with no such prefatory statement, [720a] but declare at once what must be done and what not, and state the penalty which threatens disobedience, and so turn off to another law, without adding to his statutes a single word of encouragement and persuasion? Just as is the way with doctors, one treats us in this fashion, and another in that: they have two different methods, which we may recall, in order that, like children who beg the doctor to treat them by the mildest method, so we may make a like request of the lawgiver. Shall I give an illustration of what I mean? There are men that are doctors, we say, and others that are doctors&#39; assistants; but we call the latter also, to be sure, by the name of “doctors.”
 
[720β] Κλεινίας πάνυ μὲν οὖν.  Ἀθηναῖος ἐάντε γε ἐλεύθεροι ὦσιν ἐάντε δοῦλοι, κατ᾽ ἐπίταξιν δὲ τῶν δεσποτῶν καὶ θεωρίαν καὶ κατ᾽ ἐμπειρίαν τὴν τέχνην κτῶνται, κατὰ φύσιν δὲ μή, καθάπερ οἱ ἐλεύθεροι αὐτοί τε μεμαθήκασιν οὕτω τούς τε αὑτῶν διδάσκουσι παῖδας. θείης ἂν ταῦτα δύο γένη τῶν καλουμένων ἰατρῶν;  Κλεινίας πῶς γὰρ οὔ;  Ἀθηναῖος ἆρ᾽ οὖν καὶ συννοεῖς ὅτι, δούλων καὶ ἐλευθέρων [720ξ] ὄντων τῶν καμνόντων ἐν ταῖς πόλεσι, τοὺς μὲν δούλους σχεδόν τι οἱ δοῦλοι τὰ πολλὰ ἰατρεύουσιν περιτρέχοντες καὶ ἐν τοῖς ἰατρείοις περιμένοντες, καὶ οὔτε τινὰ λόγον ἑκάστου πέρι νοσήματος ἑκάστου τῶν οἰκετῶν οὐδεὶς τῶν τοιούτων ἰατρῶν δίδωσιν οὐδ᾽ ἀποδέχεται, προστάξας δ᾽ αὐτῷ τὰ δόξαντα ἐξ ἐμπειρίας, ὡς ἀκριβῶς εἰδώς, καθάπερ τύραννος αὐθαδῶς, οἴχεται ἀποπηδήσας πρὸς ἄλλον κάμνοντα οἰκέτην, καὶ ῥᾳστώνην οὕτω τῷ δεσπότῃ παρασκευάζει τῶν καμνόντων τῆς ἐπιμελείας:
 
[720b] Clinias: We do.
 
Athenian These, whether they be free-born or slaves, acquire their art under the direction of their masters, by observation and practice and not by the study of nature—which is the way in which the free-born doctors have learnt the art themselves and in which they instruct their own disciples. Would you assert that we have here two classes of what are called “doctors”?
 
Clinias: Certainly.
 
Athenian: You are also aware that, as the sick folk in the cities comprise both slaves and free men, [720c] the slaves are usually doctored by slaves, who either run round the town or wait in their surgeries; and not one of these doctors either gives or receives any account of the several ailments of the various domestics, but prescribes for each what he deems right from experience, just as though he had exact knowledge, and with the assurance of an autocrat; then up he jumps and off he rushes to another sick domestic, and thus he relieves his master in his attendance on the sick.
 
<a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0165%3Asection%3D720d">http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0165%3Asection%3D720d</a>
[720δ]ὁ δὲ ἐλεύθερος ὡς ἐπὶ τὸ πλεῖστον τὰ τῶν ἐλευθέρων νοσήματα θεραπεύει τε καὶ ἐπισκοπεῖ, καὶ ταῦτα ἐξετάζων ἀπ᾽ ἀρχῆς καὶ κατὰ φύσιν, τῷ κάμνοντι κοινούμενος αὐτῷ τε καὶ τοῖς φίλοις, ἅμα μὲν αὐτὸς μανθάνει τι παρὰ τῶν νοσούντων, ἅμα δὲ καὶ καθ᾽ ὅσον οἷός τέ ἐστιν, διδάσκει τὸν ἀσθενοῦντα αὐτόν, καὶ οὐ πρότερον ἐπέταξεν πρὶν ἄν πῃ συμπείσῃ, τότε δὲ μετὰ πειθοῦς ἡμερούμενον ἀεὶ [720ε] παρασκευάζων τὸν κάμνοντα, εἰς τὴν ὑγίειαν ἄγων, ἀποτελεῖν πειρᾶται; πότερον οὕτως ἢ ἐκείνως ἰατρός τε ἰώμενος ἀμείνων καὶ γυμναστὴς γυμνάζων: διχῇ τὴν μίαν ἀποτελῶν δύναμιν, ἢ μοναχῇ καὶ κατὰ τὸ χεῖρον τοῖν δυοῖν καὶ ἀγριώτερον ἀπεργαζόμενος; Κλεινίας πολύ που διαφέρον, ὦ ξένε, τὸ διπλῇ.
 
[720d] But the free-born doctor is mainly engaged in visiting and treating the ailments of free men, and he does so by investigating them from the commencement and according to the course of nature; he talks with the patient himself and with his friends, and thus both learns himself from the sufferers and imparts instruction to them, so far as possible; and he gives no prescription until he has gained the patient&#39;s consent, and only then, while securing the patient&#39;s continued docility by means of persuasion, [720e] does he attempt to complete the task of restoring him to health. Which of these two methods of doctoring shows the better doctor, or of training, the better trainer? Should the doctor perform one and the same function in two ways, or do it in one way only1 and that the worse way of the two and the less humane?
 
Clinias: The double method, Stranger, is by far the better.
 
Isocrates
 
<a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0143%3Aspeech%3D12%3Asection%3D1">http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0143%3Aspeech%3D12%3Asection%3D1</a>
 
νεώτερος μὲν ὢν προῃρούμην γράφειν τῶν λόγων οὐ τοὺς μυθώδεις οὐδὲ τοὺς τερατείας καὶ ψευδολογίας μεστούς, οἷς οἱ πολλοὶ μᾶλλον χαίρουσιν ἢ τοῖς περὶ τῆς αὑτῶν σωτηρίας λεγομένοις, οὐδὲ τοὺς τὰς παλαιὰς πράξεις καὶ τοὺς πολέμους τοὺς Ἑλληνικοὺς ἐξηγουμένους, καίπερ εἰδὼς δικαίως αὐτοὺς ἐπαινουμένους, οὐδ᾽ αὖ τοὺς ἁπλῶς δοκοῦντας εἰρῆσθαι καὶ μηδεμιᾶς κομψότητος μετέχοντας, οὓς οἱ δεινοὶ περὶ τοὺς ἀγῶνας παραινοῦσι τοῖς νεωτέροις μελετᾶν, εἴπερ βούλονται πλέον ἔχειν τῶν ἀντιδίκων, [2] ἀλλὰ πάντας τούτους ἐάσας περὶ ἐκείνους ἐπραγματευόμην, τοὺς περὶ τῶν συμφερόντων τῇ τε πόλει καὶ τοῖς ἄλλοις Ἕλλησι συμβουλεύοντας, καὶ πολλῶν μὲν ἐνθυμημάτων γέμοντας, οὐκ ὀλίγων δ᾽ ἀντιθέσεων καὶ παρισώσεων καὶ τῶν ἄλλων ἰδεῶν τῶν ἐν ταῖς ῥητορείαις διαλαμπουσῶν καὶ τοὺς ἀκούοντας ἐπισημαίνεσθαι καὶ θορυβεῖν ἀναγκαζουσῶν.
 
‘When I was younger, I elected not to write the kind of discourse which deals with myths1 nor that which abounds in marvels and fictions,2 although the majority of people are more delighted with this literature than with that which is devoted to their welfare and safety;3 nor did I choose the kind which recounts the ancient deeds and wars of the Hellenes, although I am aware that this is deservedly praised,4 nor, again, that which gives the impression of having been composed in a plain and simple manner and is lacking in all the refinements of style,5 which those who are clever at conducting law-suits urge our young men to cultivate,
[2] especially if they wish to have the advantage over their adversaries.1 No, I left all these to others and devoted my own efforts to giving advice on the true interests of Athens and of the rest of the Hellenes,2 writing in a style rich in many telling points, in contrasted and balanced phrases not a few,3 and in the other figures of speech which give brilliance to oratory4 and compel the approbation and applause of the audience.’
 
Pausanias
9.23: <a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0159:book=9:chapter=23&amp;highlight=memelethkui%3Da">http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0159:book=9:chapter=23&amp;highlight=memelethkui%3Da</a> 
λέγεται δὲ καὶ ὀνείρατος ὄψιν αὐτῷ γενέσθαι προήκοντι ἐς γῆρας: ἐπιστᾶσα ἡ Περσεφόνη οἱ καθεύδοντι οὐκ ἔφασκεν ὑμνηθῆναι μόνη θεῶν ὑπὸ Πινδάρου, ποιήσειν μέντοι καὶ ἐς αὐτὴν ᾆσμα Πίνδαρον ἐλθόντα ὡς αὐτήν. [4] τὸν μὲν αὐτίκα τὸ χρεὼν ἐπιλαμβάνει πρὶν ἐξήκειν ἡμέραν δεκάτην ἀπὸ τοῦ ὀνείρατος, ἦν δὲ ἐν Θήβαις γυνὴ πρεσβῦτις γένους ἕνεκα προσήκουσα Πινδάρῳ καὶ τὰ πολλὰ μεμελετηκυῖα ᾁδειν τῶν ᾀσμάτων: ταύτῃ Πίνδαρος ἐνύπνιον τῇ πρεσβύτιδι ἐπιστὰς ὕμνον ᾖσεν ἐς Περσεφόνην, ἡ δὲ αὐτίκα ὡς ἀπέλιπεν αὐτὴν ὁ ὕπνος, ἔγραψε ταῦτα ὁπόσα τοῦ ὀνείρατος ἤκουσεν ᾁδοντος.
 
‘It is also said that on reaching old age a vision came to him in a dream. As he slept Persephone stood by him and declared that she alone of the deities had not been honored by Pindar with a hymn, but that Pindar would compose an ode to her also when he had come to her.
[4] Pindar died at once, before ten days had passed since the dream. But there was in <a href="http://www.perseus.tufts.edu/hopper/entityvote?doc=Perseus:text:1999.01.0001&amp;auth=perseus,Thebes&amp;n=2&amp;type=place">Thebes</a> an old woman related by birth to Pindar who had practised singing most of his odes. By her side in a dream stood Pindar, and sang a hymn to Persephone. Immediately on waking out of her sleep she wrote down all she had heard him singing in her dream.’
 
 
Thucydides
Speech van Perikles:
 
2.39-1: <a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0199%3Abook%3D2%3Achapter%3D39">http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0199%3Abook%3D2%3Achapter%3D39</a> 
‘διαφέρομεν δὲ καὶ ταῖς τῶν πολεμικῶν μελέταις τῶν ἐναντίων τοῖσδε. τήν τε γὰρ πόλιν κοινὴν παρέχομεν, καὶ οὐκ ἔστιν ὅτε ξενηλασίαις ἀπείργομέν τινα ἢ μαθήματος ἢ θεάματος, ὃ μὴ κρυφθὲν ἄν τις τῶν πολεμίων ἰδὼν ὠφεληθείη, πιστεύοντες οὐ ταῖς παρασκευαῖς τὸ πλέον καὶ ἀπάταις ἢ τῷ ἀφ᾽ ἡμῶν αὐτῶν ἐς τὰ ἔργα εὐψύχῳ: καὶ ἐν ταῖς παιδείαις οἱ μὲν ἐπιπόνῳ ἀσκήσει εὐθὺς νέοι ὄντες τὸ ἀνδρεῖον μετέρχονται, ἡμεῖς δὲ ἀνειμένως διαιτώμενοι οὐδὲν ἧσσον ἐπὶ τοὺς ἰσοπαλεῖς κινδύνους χωροῦμεν.
 
2.40-2: <a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0199:book=2:chapter=40&amp;highlight=e%29pime%2Fleia">http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0199:book=2:chapter=40&amp;highlight=e%29pime%2Fleia</a> 
‘φιλοκαλοῦμέν τε γὰρ μετ᾽ εὐτελείας καὶ φιλοσοφοῦμεν ἄνευ μαλακίας: πλούτῳ τε ἔργου μᾶλλον καιρῷ ἢ λόγου κόμπῳ χρώμεθα, καὶ τὸ πένεσθαι οὐχ ὁμολογεῖν τινὶ αἰσχρόν, ἀλλὰ μὴ διαφεύγειν ἔργῳ αἴσχιον. [2] ἔνι τε τοῖς αὐτοῖς οἰκείων ἅμα καὶ πολιτικῶν ἐπιμέλεια, καὶ ἑτέροις πρὸς ἔργα τετραμμένοις τὰ πολιτικὰ μὴ ἐνδεῶς γνῶναι: μόνοι γὰρ τόν τε μηδὲν τῶνδε μετέχοντα οὐκ ἀπράγμονα, ἀλλ᾽ ἀχρεῖον νομίζομεν, καὶ οἱ αὐτοὶ ἤτοι κρίνομέν γε ἢ ἐνθυμούμεθα ὀρθῶς τὰ πράγματα, οὐ τοὺς λόγους τοῖς ἔργοις βλάβην ἡγούμενοι, ἀλλὰ μὴ προδιδαχθῆναι μᾶλλον λόγῳ πρότερον ἢ ἐπὶ ἃ δεῖ ἔργῳ ἐλθεῖν.
 
2.21-1: <a href="http://www.perseus.tufts.edu/hopper/text?doc=Thuc.+2.41&amp;fromdoc=Perseus%3Atext%3A1999.01.0199">http://www.perseus.tufts.edu/hopper/text?doc=Thuc.+2.41&amp;fromdoc=Perseus%3Atext%3A1999.01.0199</a> 
‘ξυνελών τε λέγω τήν τε πᾶσαν πόλιν τῆς Ἑλλάδος παίδευσιν εἶναι καὶ καθ᾽ ἕκαστον δοκεῖν ἄν μοι τὸν αὐτὸν ἄνδρα παρ᾽ ἡμῶν ἐπὶ πλεῖστ᾽ ἂν εἴδη καὶ μετὰ χαρίτων μάλιστ᾽ ἂν εὐτραπέλως τὸ σῶμα αὔταρκες παρέχεσθαι. [2] καὶ ὡς οὐ λόγων ἐν τῷ παρόντι κόμπος τάδε μᾶλλον ἢ ἔργων ἐστὶν ἀλήθεια, αὐτὴ ἡ δύναμις τῆς πόλεως, ἣν ἀπὸ τῶνδε τῶν τρόπων ἐκτησάμεθα, σημαίνει. 
 
‘If we turn to our military policy, there also we differ from antagonists. We throw open our city to the world, and never by alien acts exclude foreigners from any opportunity of learning or observing, although the eyes of an enemy may occasionally profit by our liberality; trusting less in system and policy than to the native spirit of our citizens; while in education, where our rivals from their very cradles by a painful discipline seek after manliness, at <a href="http://www.perseus.tufts.edu/hopper/entityvote?doc=Perseus:text:1999.01.0001&amp;auth=perseus,Athens&amp;n=1&amp;type=place">Athens</a> we live exactly as we please, and yet are just as ready to encounter every legitimate danger.’
 
‘Nor are these the only points in which our city is worthy of admiration. We cultivate refinement without extravagance and knowledge without effeminacy; wealth we employ more for use than for show, and place the real disgrace of poverty not in owning to the fact but in declining the struggle against it. [2] Our public men have, besides politics, their private affairs to attend to, and our ordinary citizens, though occupied with the pursuits of industry, are still fair judges of public matters; for, unlike any other nation, regarding him who takes no part in these duties not as unambitious but as useless, we Athenians are able to judge at all events if we cannot originate, and, instead of looking on discussion as a stumbling-block in the way of action, we think it an indispensable preliminary to any wise action at all.’
 
‘In short, I say that as a city we are the school of Hellas, while I doubt if the world can produce a man who, where he has only himself to depend upon, is equal to so many emergencies, and graced by so happy a versatility, as the Athenian. And that this is no mere boast thrown out for the occasion, but plain matter of fact, the power of the state acquired by these habits proves.’
 
Zie voor complete vertaling boek 2: <a href="https://www.bostonleadershipbuilders.com/thucydides/book02.htm">https://www.bostonleadershipbuilders.com/thucydides/book02.htm</a> 
 
Demosthenes 
On the Crown: 18 308: <a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0071%3Aspeech%3D18%3Asection%3D308">http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0071%3Aspeech%3D18%3Asection%3D308</a> 
 
ἔστι γάρ, ἔστιν ἡσυχία δικαία καὶ συμφέρουσα τῇ πόλει, ἣν οἱ πολλοὶ τῶν πολιτῶν ὑμεῖς ἁπλῶς ἄγετε. ἀλλ᾽ οὐ ταύτην οὗτος ἄγει τὴν ἡσυχίαν, πολλοῦ γε καὶ δεῖ, ἀλλ᾽ ἀποστὰς ὅταν αὐτῷ δόξῃ τῆς πολιτείας （πολλάκις δὲ δοκεῖ）, φυλάττει πηνίκ᾽ ἔσεσθε μεστοὶ τοῦ συνεχῶς λέγοντος ἢ παρὰ τῆς τύχης τι συμβέβηκεν ἐναντίωμα ἢ ἄλλο τι δύσκολον γέγονεν （πολλὰ δὲ τἀνθρώπινα）: εἶτ᾽ ἐπὶ τούτῳ τῷ καιρῷ ῥήτωρ ἐξαίφνης ἐκ τῆς ἡσυχίας ὥσπερ πνεῦμ᾽ ἐφάνη, καὶ πεφωνασκηκὼς καὶ συνειλοχὼς ῥήματα καὶ λόγους συνείρει τούτους σαφῶς καὶ ἀπνευστεί, ὄνησιν μὲν οὐδεμίαν φέροντας οὐδ᾽ ἀγαθοῦ κτῆσιν οὐδενός, συμφορὰν δὲ τῷ τυχόντι τῶν πολιτῶν καὶ κοινὴν αἰσχύνην.
 
καίτοι ταύτης τῆς μελέτης καὶ τῆς ἐπιμελείας, Αἰσχίνη, εἴπερ ἐκ ψυχῆς δικαίας ἐγίγνετο καὶ τὰ τῆς πατρίδος συμφέροντα προῃρημένης, τοὺς καρποὺς ἔδει γενναίους καὶ καλοὺς καὶ πᾶσιν ὠφελίμους εἶναι, συμμαχίας πόλεων, πόρους χρημάτων, ἐμπορίου κατασκευήν, νόμων συμφερόντων θέσεις, τοῖς ἀποδειχθεῖσιν ἐχθροῖς ἐναντιώματα.
 
[310] τούτων γὰρ ἁπάντων ἦν ἐν τοῖς ἄνω χρόνοις ἐξέτασις, καὶ ἔδωκεν ὁ παρελθὼν χρόνος πολλὰς ἀποδείξεις ἀνδρὶ καλῷ τε κἀγαθῷ, ἐν οἷς οὐδαμοῦ σὺ φανήσει γεγονώς, οὐ πρῶτος, οὐ δεύτερος, οὐ τρίτος, οὐ τέταρτος, οὐ πέμπτος, οὐχ ἕκτος, οὐχ ὁποστοσοῦν, οὔκουν ἐπί γ᾽ οἷς ἡ πατρὶς ηὐξάνετο.
 
‘[308] There is, indeed, a silence that is honest and beneficial to the city, such as is observed in all simplicity by the majority of you citizens. Not such, but far, far different, is the silence of Aeschines. Withdrawing himself from public life whenever he thinks fit—and that is very frequently—he lies in wait for the time when you will be weary of the incessant speaker, or when some unlucky reverse has befallen you, or any of those vexations that are so frequent in the life of mortal men; and then, seizing the occasion, he breaks silence and the orator reappears like a sudden squall, with his voice in fine training; he strings together the words and the phrases that he has accumulated, emphatically and without a pause; but, alas, they are all useless, they serve no good purpose, they are directed to the injury of this or that citizen, and to the discredit of the whole community.
 
[309] Yet if all that assiduous practice, Aeschines, had been conducted in a spirit of honesty and of solicitude for your country&#39;s well-being, it should have yielded a rich and noble harvest for the benefit of us all—alliances of states, new revenues, development of commerce, useful legislation, measures of opposition to our avowed enemies.
 
[310] In days of old all those services afforded the recognized test of statesmanship: and the time through which you have passed supplied to an upright politician many opportunities of showing his worth; but among such men you won no position—you were neither first, second, third, fourth, fifth, sixth, nor anywhere in the race—at least when the power of your country was to be enlarged.’
 
Zie ook een weergave van dit debat in 1810: <a href="https://www.dbnl.org/tekst/_vad003181001_01/_vad003181001_01_0369.php">https://www.dbnl.org/tekst/_vad003181001_01/_vad003181001_01_0369.php</a> 
Beschrijving Aeschines: <a href="https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0075:chapter=8">https://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.04.0075:chapter=8</a> 
 
Pseudo-Xenophon 
Const. Ath. 1: <a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0157:chapter=1&amp;highlight=mele%2Fthn">http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0157:chapter=1&amp;highlight=mele%2Fthn</a> 
 
[8] εἴη μὲν οὖν ἂν πόλις οὐκ ἀπὸ τοιούτων διαιτημάτων ἡ βελτίστη, ἀλλ᾽ ἡ δημοκρατία μάλιστ᾽ ἂν σῴζοιτο οὕτως. ὁ γὰρ δῆμος βούλεται οὐκ εὐνομουμένης τῆς πόλεως αὐτὸς δουλεύειν, ἀλλ᾽ ἐλεύθερος εἶναι καὶ ἄρχειν, τῆς δὲ κακονομίας αὐτῷ ὀλίγον μέλει: ὃ γὰρ σὺ νομίζεις οὐκ εὐνομεῖσθαι, αὐτὸς ἀπὸ τούτου ἰσχύει ὁ δῆμος καὶ ἐλεύθερός ἐστιν. [9] εἰ δ᾽ εὐνομίαν ζητεῖς, πρῶτα μὲν ὄψει τοὺς δεξιωτάτους αὐτοῖς τοὺς νόμους τιθέντας: ἔπειτα κολάσουσιν οἱ χρηστοὶ τοὺς πονηροὺς καὶ βουλεύσουσιν οἱ χρηστοὶ περὶ τῆς πόλεως καὶ οὐκ ἐάσουσι μαινομένους ἀνθρώπους βουλεύειν οὐδὲ λέγειν οὐδὲ ἐκκλησιάζειν. ἀπὸ τούτων τοίνυν τῶν ἀγαθῶν τάχιστ᾽ ἂν ὁ δῆμος εἰς δουλείαν καταπέσοι. [10]
 
‘[8] A city would not be the best on the basis of such a way of life, but the democracy would be best preserved that way. For the people do not want a good government under which they themselves are slaves; they want to be free and to rule. Bad government is of little concern to them. What you consider bad government is the very source of the people&#39;s strength and freedom. [9] If it is good government you seek, you will first observe the cleverest men establishing the laws in their own interest. Then the good men will punish the bad; they will make policy for the city and not allow madmen to participate or to speak their minds or to meet in assembly. As a result of these excellent measures the people would swiftly fall into slavery. [10]’
 
τοὺς δὲ γυμναζομένους αὐτόθι καὶ τὴν μουσικὴν ἐπιτηδεύοντας καταλέλυκεν ὁ δῆμος, νομίζων τοῦτο οὐ καλὸν εἶναι, γνοὺς ὅτι οὐ δυνατὸς ταῦτά ἐστιν ἐπιτηδεύειν. ἐν ταῖς χορηγίαις αὖ καὶ γυμνασιαρχίαις καὶ τριηραρχίαις γιγνώσκουσιν ὅτι χορηγοῦσι μὲν οἱ πλούσιοι, χορηγεῖται δὲ ὁ δῆμος, καὶ γυμνασιαρχοῦσιν οἱ πλούσιοι καὶ τριηραρχοῦσιν, ὁ δὲ δῆμος τριηραρχεῖται καὶ γυμνασιαρχεῖται. ἀξιοῖ γοῦν ἀργύριον λαμβάνειν ὁ δῆμος καὶ ᾁδων καὶ τρέχων καὶ ὀρχούμενος καὶ πλέων ἐν ταῖς ναυσίν, ἵνα αὐτός τε ἔχῃ καὶ οἱ πλούσιοι πενέστεροι γίγνωνται. ἔν τε τοῖς δικαστηρίοις οὐ τοῦ δικαίου αὐτοῖς μᾶλλον μέλει ἢ τοῦ αὑτοῖς συμφόρου.
 
‘The people have spoiled the athletic and musical activities at <a href="http://www.perseus.tufts.edu/hopper/entityvote?doc=Perseus:text:1999.01.0001&amp;auth=perseus,Athens&amp;n=2&amp;type=place">Athens</a> because they thought them unfitting (they know they can&#39;t do them).<a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0157:chapter=1&amp;highlight=mele%2Fthn#note4">4</a> In the training of dramatic choruses and in providing for athletic contests and the fitting out of triremes, they know that it is the wealthy who lead the choruses but the people who are led in them, and it is the wealthy who provide for athletic contests, but the people who are presided over in the triremes and in the games. At least the people think themselves worthy of taking money for singing, running, dancing, and sailing in ships, so that they become wealthy and the wealthy poorer. And in the courts they are not so much concerned with justice as with their own advantage.’
 
πρὸς δὲ τούτοις διὰ τὴν κτῆσιν τὴν ἐν τοῖς ὑπερορίοις καὶ διὰ τὰς ἀρχὰς τὰς εἰς τὴν ὑπερορίαν λελήθασι μανθάνοντες ἐλαύνειν τῇ κώπῃ αὐτοί τε καὶ οἱ ἀκόλουθοι: ἀνάγκη γὰρ ἄνθρωπον πολλάκις πλέοντα κώπην λαβεῖν καὶ αὐτὸν καὶ τὸν οἰκέτην, καὶ ὀνόματα μαθεῖν τὰ ἐν τῇ ναυτικῇ: [20] καὶ κυβερνῆται ἀγαθοὶ γίγνονται δι᾽ ἐμπειρίαν τε τῶν πλόων καὶ διὰ μελέτην: ἐμελέτησαν δὲ οἱ μὲν πλοῖον κυβερνῶντες, οἱ δὲ ὁλκάδα, οἱ δ᾽ ἐντεῦθεν ἐπὶ τριήρεσι κατέστησαν: οἱ δὲ πολλοὶ ἐλαύνειν εὐθὺς [ὡς] οἷοί τε εἰσβάντες εἰς ναῦς, ἅτε ἐν παντὶ τῷ βίῳ προμεμελετηκότες.
 
Furthermore, as a result of their possessions abroad and the tenure of magistracies which take them abroad, both they and their associates have imperceptibly learned to row; for of necessity a man who is often at sea takes up an oar, as does his slave, and they learn naval terminology. [20] Both through experience of voyages and through practice they become fine steersmen. Some are trained by service as steersmen on an ordinary vessel, others on a freighter, others -- after such experience -- on triremes. Many are able to row as soon as they board their ships, since they have been practising beforehand throughout their whole lives.
 
Aristoteles 
NE1152a:  <a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0053:bekker%20page=1152a&amp;highlight=mele%2Fthn">http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0053:bekker%20page=1152a&amp;highlight=mele%2Fthn</a> 
 
καὶ ἔοικε δὴ ὁ ἀκρατὴς πόλει ἣ ψηφίζεται μὲν ἅπαντα τὰ δέοντα καὶ νόμους ἔχει σπουδαίους, χρῆται δὲ οὐδέν, ὥσπερ Ἀναξανδρίδης ἔσκωψεν “ἡ πόλις ἐβούλεθ᾽, ᾗ νόμων οὐδὲν μέλει: ” ὁ δὲ πονηρὸς χρωμένῃ μὲν τοῖς νόμοις, πονηροῖς δὲ χρωμένῃ. ἔστι δ᾽ ἀκρασία καὶ ἐγκράτεια περὶ τὸ ὑπερβάλλον τῆς τῶν πολλῶν ἕξεως: ὃ μὲν γὰρ ἐμμένει μᾶλλον ὃ δ᾽ ἧττον τῆς τῶν πλείστων δυνάμεως. εὐιατοτέρα δὲ τῶν ἀκρασιῶν, ἣν οἱ μελαγχολικοὶ ἀκρατεύονται, τῶν βουλευομένων μὲν μὴ ἐμμενόντων δέ, καὶ οἱ δι᾽ ἐθισμοῦ ἀκρατεῖς τῶν φυσικῶν: ῥᾷον γὰρ ἔθος μετακινῆσαι φύσεως: διὰ γὰρ τοῦτο καὶ τὸ ἔθος χαλεπόν, ὅτι τῇ φύσει ἔοικεν, ὥσπερ καὶ Εὔηνος λέγει “φημὶ πολυχρόνιον μελέτην ἔμεναι, φίλε, καὶ δή ταύτην ἀνθρώποισι τελευτῶσαν φύσιν εἶναι.
 
In fact the unrestrained man resembles a state which passes all the proper enactments, and has good laws, but which never keeps its laws: the condition of things satirized by Anaxandrides— “ The state, that recks not of the laws, would fain whereas the bad man is like a state which keeps its laws but whose laws are bad.
Both Self-restraint and Unrestraint are a matter of extremes as compared with the character of the mass of mankind; the restrained man shows more and the unrestrained man less steadfastness than most men are capable of.
Reformation is more possible with that type of Unrestraint which is displayed by persons of an excitable temperament than it is with those who deliberate as to what they ought to do, but do not keep to the resolution they form. And those who have become unrestrained through habit are more easily cured than those who are unrestrained by nature, since habit is easier to change than nature; for even habit is hard to change, precisely because it is a sort of nature, as Evenus says: “ Mark me, my friend, &#39;tis long-continued training, And training in the end becomes men&#39;s nature.
 
Pol. 1334B: <a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0057:book=7:section=1334b&amp;highlight=mele%2Fthn">http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0057:book=7:section=1334b&amp;highlight=mele%2Fthn</a> 
 
ταῦτα γὰρ δεῖ [10] πρὸς ἄλληλα συμφωνεῖν συμφωνίαν τὴν ἀρίστην: ἐνδέχεται γὰρ διημαρτηκέναι τὸν λόγον τῆς βελτίστης ὑποθέσεως, καὶ διὰ τῶν ἐθῶν ὁμοίως ἦχθαι. φανερὸν δὴ τοῦτό γε πρῶτον μέν, καθάπερ ἐν τοῖς ἄλλοις, ὡς ἡ γένεσις ἀπ᾽ ἀρχῆς ἐστι καὶ τὸ τέλος ἀπό τινος ἀρχῆς ἄλλου τέλους, [15] ὁ δὲ λόγος ἡμῖν καὶ ὁ νοῦς τῆς φύσεως τέλος, ὥστε πρὸς τούτους τὴν γένεσιν καὶ τὴν τῶν ἐθῶν δεῖ παρασκευάζειν μελέτην…
 
‘For between reason and habit the most perfect harmony ought to exist, as it is possible both for the reason to have missed the highest principle and for men to have been as wrongly trained through the habits. This therefore at all events is clear in the first place, in the case of men as of other creatures, that their engendering starts from a beginning, and that the end starts from a certain beginning that is another end,2 and that reason and intelligence are for us the end of our natural development, so that it is with a view to these ends that our engendering and the training of our habits must be regulated.’
 
Pol. 1333B: <a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0057:book=7:section=1333b&amp;highlight=meleta%3Dn">http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0057:book=7:section=1333b&amp;highlight=meleta%3Dn</a> 
 
οὔτε δὴ πολιτικὸς τῶν τοιούτων λόγων καὶ νόμων οὐθεὶς οὔτε ὠφέλιμος οὔτε ἀληθής ἐστιν. ταὐτὰ γὰρ ἄριστα καὶ ἰδίᾳ καὶ κοινῇ, τόν τε νομοθέτην ἐμποιεῖν δεῖ ταῦτα ταῖς ψυχαῖς τῶν ἀνθρώπων: τήν τε τῶν πολεμικῶν ἄσκησιν οὐ τούτου χάριν δεῖ μελετᾶν, ἵνα καταδουλώσωνται [40] τοὺς ἀναξίους, ἀλλ᾽ ἵνα πρῶτον μὲν αὐτοὶ μὴ δουλεύσωσιν ἑτέροις, ἔπειτα ὅπως ζητῶσι τὴν ἡγεμονίαν τῆς ὠφελείας ἕνεκα τῶν ἀρχομένων, ἀλλὰ μὴ πάντων δεσποτείας: τρίτον δὲ τὸ δεσπόζειν τῶν ἀξίων δουλεύειν. ὅτι δὲ δεῖ τὸν νομοθέτην μᾶλλον σπουδάζειν ὅπως καὶ τὴν περὶ τὰ πολεμικὰ καὶ τὴν ἄλλην νομοθεσίαν τοῦ σχολάζειν [5] ἕνεκεν τάξῃ καὶ τῆς εἰρήνης, μαρτυρεῖ τὰ γιγνόμενα τοῖς λόγοις. αἱ γὰρ πλεῖσται τῶν τοιούτων πόλεων πολεμοῦσαι μὲν σῴζονται, κατακτησάμεναι δὲ τὴν ἀρχὴν ἀπόλλυνται. τὴν γὰρ βαφὴν ἀνιᾶσιν, ὥσπερ ὁ σίδηρος, εἰρήνην ἄγοντες. αἴτιος δ᾽ ὁ νομοθέτης οὐ παιδεύσας δύνασθαι σχολάζειν. [10]
 
ἐπεὶ δὲ τὸ αὐτὸ τέλος εἶναι φαίνεται καὶ κοινῇ καὶ ἰδίᾳ τοῖς ἀνθρώποις, καὶ τὸν αὐτὸν ὅρον ἀναγκαῖον εἶναι τῷ τε ἀρίστῳ ἀνδρὶ καὶ τῇ ἀρίστῃ πολιτείᾳ, φανερὸν ὅτι δεῖ τὰς εἰς τὴν σχολὴν ἀρετὰς ὑπάρχειν: τέλος γάρ, [15] ὥσπερ εἴρηται πολλάκις, εἰρήνη μὲν πολέμου σχολὴ δ᾽ ἀσχολίας. χρήσιμοι δὲ τῶν ἀρετῶν εἰσι πρὸς τὴν σχολὴν καὶ διαγωγὴν ὧν τε ἐν τῇ σχολῇ τὸ ἔργον καὶ ὧν ἐν τῇ ἀσχολίᾳ. δεῖ γὰρ πολλὰ τῶν ἀναγκαίων ὑπάρχειν ὅπως ἐξῇ σχολάζειν: διὸ σώφρονα τὴν πόλιν εἶναι προσήκει [20] καὶ ἀνδρείαν καὶ καρτερικήν: κατὰ γὰρ τὴν παροιμίαν, οὐ σχολὴ δούλοις, οἱ δὲ μὴ δυνάμενοι κινδυνεύειν ἀνδρείως δοῦλοι τῶν ἐπιόντων εἰσίν. ἀνδρείας μὲν οὖν καὶ καρτερίας δεῖ πρὸς τὴν ἀσχολίαν, φιλοσοφίας δὲ πρὸς τὴν σχολήν, σωφροσύνης δὲ καὶ δικαιοσύνης ἐν ἀμφοτέροις τοῖς χρόνοις, [25] καὶ μᾶλλον εἰρήνην ἄγουσι καὶ σχολάζουσιν: ὁ μὲν γὰρ πόλεμος ἀναγκάζει δικαίους εἶναι καὶ σωφρονεῖν, ἡ δὲ τῆς εὐτυχίας ἀπόλαυσις καὶ τὸ σχολάζειν μετ᾽ εἰρήνης ὑβριστὰς ποιεῖ μᾶλλον. πολλῆς οὖν δεῖ δικαιοσύνης καὶ πολλῆς σωφροσύνης τοὺς ἄριστα δοκοῦντας πράττειν [30] καὶ πάντων τῶν μακαριζομένων ἀπολαύοντας, οἷον εἴ τινές εἰσιν, ὥσπερ οἱ ποιηταί φασιν, ἐν μακάρων νήσοις: μάλιστα γὰρ οὗτοι δεήσονται φιλοσοφίας καὶ σωφροσύνης καὶ δικαιοσύνης, ὅσῳ μᾶλλον σχολάζουσιν ἐν ἀφθονίᾳ τῶν τοιούτων ἀγαθῶν. διότι μὲν οὖν τὴν μέλλουσαν εὐδαιμονήσειν [35] καὶ σπουδαίαν ἔσεσθαι πόλιν τούτων δεῖ τῶν ἀρετῶν μετέχειν, φανερόν. αἰσχροῦ γὰρ ὄντος μὴ δύνασθαι χρῆσθαι τοῖς ἀγαθοῖς, ἔτι μᾶλλον τὸ μὴ δύνασθαι ἐν τῷ σχολάζειν χρῆσθαι, ἀλλ᾽ ἀσχολοῦντας μὲν καὶ πολεμοῦντας φαίνεσθαι ἀγαθούς, εἰρήνην δ᾽ ἄγοντας καὶ σχολάζοντας ἀνδραποδώδεις. [40] διὸ δεῖ μὴ καθάπερ ἡ Λακεδαιμονίων πόλις τὴν ἀρετὴν ἀσκεῖν.
 
‘No principle therefore and no law of this nature is either statesmanlike or profitable, nor is it true; the same ideals are the best both for individuals and for communities, and the lawgiver should endeavor to implant them in the souls of mankind. The proper object of practising military training is not in order that men may enslave those who do not deserve slavery, but in order that first they may themselves avoid becoming enslaved to others; then so that they may seek suzerainty for the benefit of the subject people, but not for the sake of world-wide despotism; and thirdly to hold despotic power over those who deserve to be slaves. Experience supports the testimony of theory, that it is the duty of the lawgiver rather to study how he may frame his legislation both with regard to warfare and in other departments for the object of leisure and of peace. Most military states remain safe while at war but perish when they have won their empire; in peace-time they lose their keen temper, like iron.1 The lawgiver is to blame, because he did not educate them to be able to employ leisure.
 
And since it appears that men have the same end collectively and individually, and since the same distinctive aim must necessarily belong both to the best man and to the best government, it is clear that the virtues relating to leisure are essential2; since, as has been said repeatedly, peace is the end of war, leisure of business. But the virtues useful for leisure and for its employment are not only those that operate during leisure but also those that operate in business; for many of the necessaries must needs be forthcoming to give us opportunity for leisure. Therefore it is proper for the state to be temperate, [20] brave and enduring; since, as the proverb goes, there is no leisure for slaves, but people unable to face danger bravely are the slaves of their assailants. Therefore courage and fortitude are needed for business, love of wisdom for leisure, temperance and justice for both seasons, and more especially when men are at peace and have leisure; for war compels men to be just and temperate, whereas the enjoyment of prosperity and peaceful leisure tend to make them insolent. Therefore much justice and much temperance are needed by those who are deemed very prosperous and who enjoy all the things counted as blessings, like the persons, if such there be, as the poets say, that dwell in the Islands of the Blessed; these will most need wisdom, temperance and justice, the more they are at leisure and have an abundance of such blessings. It is clear therefore why a state that is to be happy and righteous must share in these virtues; for if it is disgraceful to be unable to use our good things, it is still more disgraceful to be unable to use them in time of leisure, and although showing ourselves good men when engaged in business and war, in times of peace and leisure to seem no better than slaves. Therefore we must not cultivate virtue after the manner of the state of <a href="http://www.perseus.tufts.edu/hopper/entityvote?doc=Perseus:text:1999.01.0001&amp;auth=perseus,Sparta&amp;n=1&amp;type=place">Sparta</a>, in their holding a different opinion from others as to what things are the greatest goods, but rather in their believing that these are obtained by means of one particular virtue; yet because they both deem these things and their enjoyment to be greater goods than the enjoyment of the virtues…
 
Atheense Constitutie 15: <a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0045:chapter=15&amp;highlight=e%29pimelh%2Fsesqai">http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0045:chapter=15&amp;highlight=e%29pimelh%2Fsesqai</a> 
[4] παρεῖλε δὲ τοῦ δήμου τὰ ὅπλα τόνδε τὸν τρόπον. ἐξοπλασίαν ἐν τῷ Θησείῳ ποιησάμενος ἐκκλησιάζειν ἐπεχείρει, καὶ χρόνον προσηγόρευεν μικρόν, οὐ φασκόντων δὲ κατακούειν, ἐκέλευσεν αὐτοὺς προσαναβῆναι πρὸς τὸ πρόπυλον τῆς ἀκροπόλεως, ἵνα γεγωνῇ μᾶλλον. ἐν ᾧ δ᾽ ἐκεῖνος διέτριβε δημηγορῶν, ἀνελόντες οἱ ἐπὶ τούτῳ τεταγμένοι τὰ ὅπλα, καὶ κατακλείσαντες εἰς τὰ πλησίον οἰκήματα τοῦ Θησείου, διεσήμηναν ἐλθόντες πρὸς τὸν Πεισίστρατον. ὁ δὲ ἐπεὶ τὸν ἄλλον λόγον ἐπετέλεσεν, εἶπε καὶ περὶ τῶν ὅπλων τὸ γεγονός, ὡς οὐ χρὴ θαυμάζειν οὐδ᾽ ἀθυμεῖν, ἀλλ᾽ ἀπελθόντας ἐπὶ τῶν ἰδίων εἶναι, τῶν δὲ κοινῶν αὐτὸς ἐπιμελήσεσθαι πάντων.
 
‘[4] The way in which he disarmed the people was this: he held an armed muster at the Temple of Theseus, and began to hold an Assembly, but he lowered his voice a little, and when they said they could not hear him, he told them to come up to the forecourt of the Acropolis, in order that his voice might carry better; and while he used up time in making a speech, the men told off for this purpose gathered up the arms,2 locked them up in the neighboring buildings of the Temple of Theseus, and came and informed Peisistratus. [5] He, when he had finished the rest of his speech, told his audience not to be surprised at what had happened about their arms, and not to be dismayed, but to go away and occupy themselves with their private affairs, while he would attend to all public business.’
 
 
Plutarchus: 
Demosthenes 2
κάλλους δὲ Ῥωμαϊκῆς ἀπαγγελίας καὶ τάχους αἰσθάνεσθαι καὶ μεταφορᾶς ὀνομάτων καὶ ἁρμονίας καὶ τῶν ἄλλων οἷς ὁ λόγος ἀγάλλεται, χαρίεν μέν [p. 6] ἡγούμεθα καὶ οὐκ ἀτερπές: ἡ δὲ πρὸς τοῦτο μελέτη καὶ ἄσκησις οὐκ εὐχερής, ἀλλ᾽ οἷστισι πλείων τε σχολὴ καὶ τὰ τῆς ὥρας ἔτι πρὸς τὰς τοιαύτας ἐπιχωρεῖ φιλοτιμίας.
 
But to appreciate the beauty and quickness of the Roman style, the figures of speech, the rhythm, and the other embellishments of the language, while I think it a graceful accomplishment and one not without its pleasures, still, the careful practice necessary for attaining this is not easy for one like me, but appropriate for those who have more leisure and whose remaining years still suffice for such pursuits.
 
Demosthenes 5
ὅθεν ἐάσας τὰ λοιπὰ μαθήματα καί τὰς παιδικὰς διατριβάς, αὐτὸς αὑτὸν ἤσκει καί διεπόνει ταῖς μελέταις
 
‘Wherefore, bidding farewell to his other studies and to the usual pursuits of boyhood, he practised himself laboriously in declamation, with the idea that he too was to be an orator.’
 
Plut. Ant. 22: <a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0077:chapter=22&amp;highlight=e%29pimelhqh%3Dnai">http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0077:chapter=22&amp;highlight=e%29pimelhqh%3Dnai</a> 
Βρούτῳ δὲ τὴν αὑτοῦ φοινικίδα πολλῶν χρημάτων ἀξίαν οὖσαν ἐπέρριψε, καὶ τῶν ἀπελευθέρων τινὶ τῶν ἑαυτοῦ προσέταξε τῆς ταφῆς ἐπιμεληθῆναι. τοῦτον ὕστερον γνοὺς οὐ συγκατακαύσαντα τὴν φοινικίδα τῷ νεκρῷ καὶ πολλὰ τῆς εἰς τὴν ταφὴν δαπάνης ὑφῃρημένον ἀπέκτεινεν.
 
‘…but over Brutus he cast his own purple cloak, which was of great value, and ordered one of his own freedmen to see to the burial of the body. And learning afterwards that this fellow had not burned the purple cloak with the body of Brutus, and had purloined much of what had been devoted to the burial, he put him to death.’
 
Plut. Ant.
τῶν δὲ συγκαθειργμένων τῇ Κλεοπάτρᾳ γυναικῶν τῆς ἑτέρας ἀνακραγούσης, ‘τάλαινα Κλεοπάτρα, ζωγρεῖ,’ μεταστραφεῖσα καὶ θεασαμένη τὸν Προκλήϊον ὥρμησε μὲν αὑτὴν πατάξαι: παρεζωσμένη γὰρ ἐτύγχανέ τι τῶν λῃστρικῶν ξιφιδίων: προσδραμὼν δὲ ταχὺ καὶ περισχὼν αὐτὴν ταῖς χερσὶν ἀμφοτέραις ὁ Προκλήϊος, ‘ἀδικεῖς,’ εἶπεν, ‘ὦ Κλεοπάτρα, καὶ σεαυτὴν καὶ Καίσαρα, μεγάλην ἀφαιρουμένη χρηστότητος ἐπίδειξιν αὐτοῦ, καὶ διαβάλλουσα τὸν πρᾳότατον ἡγεμόνων ὡς ἄπιστον καὶ ἀδιάλλακτον.’ [3] ἅμα δὲ καὶ τὸ ξίφος αὐτῆς παρείλετο, καὶ τὴν ἐσθῆτα, μὴ κρύπτοι τι φάρμακον, ἐξέσεισεν. ἐπέμφθη δὲ καὶ παρὰ Καίσαρος τῶν ἀπελευθέρων Ἐπαφρόδιτος, ᾧ προσετέτακτο ζῶσαν αὐτὴν φυλάττειν ἰσχυρῶς ἐπιμελόμενον, τἆλλα δὲ2 πρὸς τὸ ῥᾷστον ἐνδιδόναι καὶ ἥδιστον.
 
‘One of the women imprisoned with Cleopatra cried out, ‘Wretched Cleopatra, thou art taken alive,’ whereupon the queen turned about, saw Proculeius, and tried to stab herself; for she had at her girdle a dagger such as robbers wear. But Proculeius ran swiftly to her, threw both his arms about her, and said: ‘O Cleopatra, thou art wronging both thyself and Caesar, by trying to rob him of an opportunity to show great kindness, and by fixing upon the gentlest of commanders the stigma of faithlessness and implacability.’ [3] At the same time he took away her weapon, and shook out her clothing, to see whether she was concealing any poison. And there was also sent from Caesar one of his freedmen, Epaphroditus, with injunctions to keep the queen alive by the strictest vigilance, but otherwise to make any concession that would promote her ease and pleasure.’
 
 
Diodorus Siculus 12.12 + 12.13: <a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0083%3Abook%3D12%3Achapter%3D12">http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0083%3Abook%3D12%3Achapter%3D12</a> 
[3] ἔγραψε δὲ ὁ Χαρώνδας καὶ περὶ τῆς κακομιλίας νόμον ἐξηλλαγμένον καὶ τοῖς ἄλλοις νομοθέταις παρεωραμένον. ὑπολαβὼν γὰρ τοὺς ἀγαθοὺς ἄνδρας ἐνίοτε διὰ τὴν πρὸς τοὺς πονηροὺς φιλίαν καὶ συνήθειαν διαστρέφεσθαι τὰ ἤθη πρὸς κακίαν, καὶ τὴν φαυλότητα καθάπερ λοιμικὴν νόσον ἐπινέμεσθαι τὸν βίον τῶν ἀνθρώπων καὶ νοσοποιεῖν τὰς ψυχὰς τῶν ἀρίστων: κατάντης γὰρ ἡ πρὸς τὸ χεῖρον ὁδός, ῥᾳδίαν ἔχουσα τὴν ὁδοιπορίαν: διὸ καὶ τῶν μετρίων πολλοὶ τοῖς ἤθεσιν, ὑπούλοις ἡδοναῖς δελεασθέντες, εἰς ἐπιτηδεύσεις χειρίστας περιώκειλαν: ταύτην οὖν τὴν διαφθορὰν ἀναστεῖλαι βουλόμενος ὁ νομοθέτης ἀπηγόρευσε τῇ τῶν πονηρῶν φιλίᾳ τε καὶ συνηθείᾳ χρήσασθαι, καὶ δίκας ἐποίησε κακομιλίας, καὶ προστίμοις μεγάλοις ἀπέτρεψε τοὺς ἁμαρτάνειν μέλλοντας.
 
[4] ἔγραψε δὲ καὶ ἕτερον νόμον πολὺ τούτου κρείττονα καὶ τοῖς παλαιοτέροις αὐτοῦ νομοθέταις ἠμελημένον: ἐνομοθέτησε γὰρ τῶν πολιτῶν τοὺς υἱεῖς ἅπαντας μανθάνειν γράμματα, χορηγούσης τῆς πόλεως τοὺς μισθοὺς τοῖς διδασκάλοις. ὑπέλαβε γὰρ τοὺς ἀπόρους τοῖς βίοις, ἰδίᾳ μὴ δυναμένους διδόναι μισθούς, ἀποστερήσεσθαι τῶν καλλίστων ἐπιτηδευμάτων. 
 
‘[3] Charondas also wrote a unique law on evil association, which had been overlooked by all other lawgivers. He took it for granted that the characters of good men are in some cases perverted to evil by reason of their friendship and intimacy with bad persons,1 and that badness, like a pestilent disease, sweeps over the life of mankind and infects the souls of the most upright; for the road to the worse slopes downward and so provides an easier way to take; and this is the reason why many men of fairly good character, ensnared by deceptive pleasures, get stranded upon very bad habits. Wishing, therefore, to remove this source of corruption, the lawgiver forbade the indulgence in friendship and intimacy with unprincipled persons, provided actions at law against evil association, and by means of severe penalties diverted from their course those who were about to err in this manner.
 
[4] Charondas also wrote another law which is far superior to the one just mentioned and had also been overlooked by lawgivers before his time. He framed the law that all the sons of citizens should learn to read and write, the city providing the salaries of the teachers; for he assumed that men of no means and unable to provide the fees from their own resources would be cut off from the noblest pursuits.’
 
13 τὴν γὰρ γραμματικὴν παρὰ τὰς ἄλλας μαθήσεις προέκρινεν ὁ νομοθέτης, καὶ μάλα προσηκόντως: διὰ γὰρ ταύτης τὰ πλεῖστα καὶ χρησιμώτατα τῶν πρὸς τὸν βίον ἐπιτελεῖσθαι, ψήφους, ἐπιστολάς, διαθήκας, νόμους, τἄλλα τὰ τὸν βίον μάλιστα ἐπανορθοῦντα. [2] τίς γὰρ ἂν ἄξιον ἐγκώμιον διάθοιτο τῆς τῶν γραμμάτων μαθήσεως; διὰ γὰρ τούτων μόνων οἱ μὲν τετελευτηκότες τοῖς ζῶσι διαμνημονεύονται, οἱ δὲ μακρὰν τοῖς τόποις διεστῶτες τοῖς πλεῖστον ἀπέχουσιν ὡς πλησίον παρεστῶσι διὰ τῶν γεγραμμένων ὁμιλοῦσι: ταῖς τε κατὰ πόλεμον συνθήκαις ἐν ἔθνεσιν ἢ βασιλεῦσι πρὸς διαμονὴν τῶν ὁμολογιῶν ἡ διὰ τῶν γραμμάτων ἀσφάλεια βεβαιοτάτην ἔχει πίστιν: καθόλου δὲ τὰς χαριεστάτας τῶν φρονίμων ἀνδρῶν ἀποφάσεις καὶ θεῶν χρησμούς, ἔτι δὲ φιλοσοφίαν καὶ πᾶσαν παιδείαν μόνη τηρεῖ καὶ τοῖς ἐπιγινομένοις ἀεὶ παραδίδωσιν εἰς ἅπαντα τὸν αἰῶνα.
 
[3] διὸ καὶ τοῦ μὲν ζῆν τὴν φύσιν αἰτίαν ὑποληπτέον, τοῦ δὲ καλῶς ζῆν τὴν ἐκ τῶν γραμμάτων συγκειμένην παιδείαν. ὅθεν ὡς μεγάλων τινῶν ἀγαθῶν ἀποστερουμένους τοὺς ἀγραμμάτους διωρθώσατο τῇ νομοθεσίᾳ ταύτῃ καὶ δημοσίας ἐπιμελείας τε καὶ δαπάνης ἠξίωσε,
 
[4] καὶ τοσοῦτον ὑπερεβάλετο τοὺς πρότερον νομοθετήσαντας δημοσίῳ μισθῷ τοὺς νοσοῦντας τῶν ἰδιωτῶν ὑπὸ ἰατρῶν θεραπεύεσθαι, ὥσθ᾽ οἱ μὲν τὰ σώματα θεραπείας ἠξίωσαν, ὁ δὲ τὰς ψυχὰς τὰς ὑπ᾽ ἀπαιδευσίας ἐνοχλουμένας ἐθεράπευσε, κἀκείνων μὲν τῶν ἰατρῶν εὐχόμεθα μηδέποτε χρείαν ἔχειν, τοῖς δὲ τῆς παιδείας διδασκάλοις ἐπιθυμοῦμεν ἅπαντα τὸν χρόνον συνδιατρίβειν.
 
‘In fact the lawgiver rated reading and writing above every other kind of learning, and with right good reason; for it is by means of them that most of the affairs of life and such as are most useful are concluded, like votes, letters, covenants, laws, and all other things which make the greatest contribution to orderly life. [2] What man, indeed, could compose a worthy laudation of the knowledge of letters? For it is by such knowledge alone that the dead are carried in the memory of the living and that men widely separated in space hold converse through written communication with those who are at the furthest distance from them, as they were at their side; and in the case of covenants in time of war between states or kings the firmest guarantee that such agreements will abide is provided by the unmistakable character of writing. Indeed, speaking generally, it is writing alone which preserves the cleverest sayings of men of wisdom and the oracles of the gods, as well as philosophy and all knowledge, and is constantly handing them down to succeeding generations for the ages to come.
 
[3] Consequently, while it is true that nature is the cause of life, the cause of good life is the education which is based upon reading and writing. And so Charondas, believing as he did that the illiterate were being deprived of certain great advantages, by his legislation corrected this wrong and judged them to be deserving of concern and expense on the part of the state;
 
[4] and he so far excelled former lawgivers who had required that private citizens when ill should enjoy the service of physicians at state expense that, whereas those legislators judged men&#39;s bodies to be worthy of healing, he gave healing to the souls which were in distress through want of education,1 and whereas it is our prayer that we may never have need of those physicians, it is our heart&#39;s desire that all our time may be spent in the company of teachers of knowledge.’
 
(Zie ook book 1.49.3: <a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A2008.01.0540%3Abook%3D1%3Achapter%3D49%3Asection%3D3">http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A2008.01.0540%3Abook%3D1%3Achapter%3D49%3Asection%3D3</a> 
ἑξῆς δ᾽ ὑπάρχειν τὴν ἱερὰν βιβλιοθήκην, ἐφ᾽ ἧς ἐπιγεγράφθαι Ψυχῆς ἰατρεῖον, συνεχεῖς δὲ ταύτῃ τῶν κατ᾽ Αἴγυπτον θεῶν ἁπάντων εἰκόνας, τοῦ βασιλέως ὁμοίως δωροφοροῦντος ἃ προσῆκον ἦν ἑκάστοις, καθάπερ ἐνδεικνυμένου πρός τε τὸν Ὄσιριν καὶ τοὺς κάτω παρέδρους ὅτι τὸν βίον ἐξετέλεσεν εὐσεβῶν καὶ δικαιοπραγῶν πρός τε ἀνθρώπους καὶ θεούς.
‘Next comes the sacred library, which bears the inscription &quot;Healing-place of the Soul,&quot; and contiguous to this building are statues of all the gods of Egypt, to each of whom the king in like manner makes the offering appropriate to him, as though he were submitting proof before <a href="https://topostext.org/people/187">Osiris</a> and his assessors in the underworld that to the end of his days he had lived a life of piety and justice towards both men and gods.’ <a href="https://topostext.org/work/133">https://topostext.org/work/133</a> )
 
17.114: <a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0083:book=17:chapter=114&amp;highlight=e%29pime%2Fleian">http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0083:book=17:chapter=114&amp;highlight=e%29pime%2Fleian</a> 
 
ἀπολύσας δὲ τὰς πρεσβείας περὶ τὴν ταφὴν ἐγίνετο τοῦ Ἡφαιστίωνος. τοσαύτην δὲ σπουδὴν ἐποιήσατο πρὸς τὴν τῆς ἐκφορᾶς ἐπιμέλειαν ὥστε μὴ μόνον τὰς προγεγενημένας παρ᾽ ἀνθρώποις ταφὰς ὑπερβαλέσθαι, ἀλλὰ καὶ τοῖς ἐσομένοις μηδεμίαν ὑπέρθεσιν καταλιπεῖν.
 
‘When the embassies had been dismissed, Alexander threw himself into preparations for the burial of Hephaestion. He showed such zeal about the funeral that it not only surpassed all those previously celebrated on earth but also left no possibility for anything greater in later ages.’
 
Evangelie van Lukas 10: <a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0155:book=Luke:chapter=10&amp;highlight=e%29pemelh%2Fqh%2Cme%2Flei">http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0155:book=Luke:chapter=10&amp;highlight=e%29pemelh%2Fqh%2Cme%2Flei</a> 
[33] Σαμαρείτης δέ τις ὁδεύων ἦλθεν κατ᾽ αὐτὸν καὶ ἰδὼν ἐσπλαγχνίσθη, [34] καὶ προσελθὼν κατέδησεν τὰ τραύματα αὐτοῦ ἐπιχέων ἔλαιον καὶ οἶνον, ἐπιβιβάσας δὲ αὐτὸν ἐπὶ τὸ ἴδιον κτῆνος ἤγαγεν αὐτὸν εἰς πανδοχεῖον καὶ ἐπεμελήθη αὐτοῦ. [35] καὶ ἐπὶ τὴν αὔριον ἐκβαλὼν δύο δηνάρια ἔδωκεν τῷ πανδοχεῖ καὶ εἶπεν Ἐπιμελήθητι αὐτοῦ, καὶ ὅτι ἂν προσδαπανήσῃς ἐγὼ ἐν τῷ ἐπανέρχεσθαί με ἀποδώσω σοι. [36] τίς τούτων τῶν τριῶν πλησίον δοκεῖ σοι γεγονέναι τοῦ ἐμπεσόντος εἰς τοὺς λῃστάς; [37] ὁ δὲ εἶπεν Ὁ ποιήσας τὸ ἔλεος μετ᾽ αὐτοῦ. εἶπεν δὲ αὐτῷ [ὁ] Ἰησοῦς Πορεύου καὶ σὺ ποίει ὁμοίως.
 
‘[33] But a certain Samaritan, as he journeyed, came where he was. When he saw him, he was moved with compassion, [34] came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him. [35] On the next day, when he departed, he took out two denarii, and gave them to the host, and said to him, &#39;Take care of him. Whatever you spend beyond that, I will repay you when I return.&#39; [36] Now which of these three do you think seemed to be a neighbor to him who fell among the robbers?&quot; [37] He said, &quot;He who showed mercy on him.&quot; Then Jesus said to him, &quot;Go and do likewise.”
 
Evangelie van Petrus .5:  <a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0155:book=I%20Peter:chapter=5&amp;highlight=me%2Flei">http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0155:book=I%20Peter:chapter=5&amp;highlight=me%2Flei</a> 
Πρεσβυτέρους οὖν ἐν ὑμῖν παρακαλῶ ὁ συνπρεσβύτερος καὶ μάρτυς τῶν τοῦ Χριστοῦ παθημάτων, ὁ καὶ τῆς μελλούσης ἀποκαλύπτεσθαι δόξης κοινωνός, [2] ποιμάνατε τὸ ἐν ὑμῖν ποίμνιον τοῦ θεοῦ, μὴ ἀναγκαστῶς ἀλλὰ ἑκουσίως, μηδὲ αἰσχροκερδῶς ἀλλὰ προθύμως, [3] μηδ᾽ ὡς κατακυριεύοντες τῶν κλήρων ἀλλὰ τύποι γινόμενοι τοῦ ποιμνίου: [4] καὶ φανερωθέντος τοῦ ἀρχιποίμενος κομιεῖσθε τὸν ἀμαράντινον τῆς δόξης στέφανον. [5] Ὁμοίως, νεώτεροι, ὑποτάγητε πρεσβυτέροις. Πάντες δὲ ἀλλήλοις τὴν ταπεινοφροσύνην ἐγκομβώσασθε, ὅτι “[ὁ] θεὸς ὑπερηφάνοις ἀντιτάσσεται ταπεινοῖς δὲ δίδωσιν χάριν.” [6]  Ταπεινώθητε οὖν ὑπὸ τὴν κραταιὰν χεῖρα τοῦ θεοῦ, ἵνα ὑμᾶς ὑψώσῃ ἐν καιρῷ, [7] πᾶσαν “τὴν μέριμναν ὑμῶν ἐπιρίψαντες ἐπ᾽” αὐτόν, ὅτι αὐτῷ μέλει περὶ ὑμῶν. [8] Νήψατε, γρηγορήσατε. ὁ ἀντίδικος ὑμῶν διάβολος ὡς λέων ὠρυόμενος περιπατεῖ ζητῶν καταπιεῖν: [9] ᾧ ἀντίστητε στερεοὶ τῇ πίστει, εἰδότες τὰ αὐτὰ τῶν παθημάτων τῇ ἐν τῷ κόσμῳ ὑμῶν ἀδελφότητι ἐπιτελεῖσθαι. [10] Ὁ δὲ θεὸς πάσης χάριτος, ὁ καλέσας ὑμᾶς εἰς τὴν αἰώνιον αὐτοῦ δόξαν ἐν Χριστῷ, ὀλίγον παθόντας αὐτὸς καταρτίσει, στηρίξει, σθενώσει. [11] αὐτῷ τὸ κράτος εἰς τοὺς αἰῶνας: ἀμήν. [12]
 
‘I exhort the elders among you, as a fellow elder, and a witness of the sufferings of Christ, and who will also share in the glory that will be revealed. [2] Shepherd the flock of God which is among you, exercising the oversight, not under compulsion, but voluntarily, not for dishonest gain, but willingly; [3] neither as lording it over the charge allotted to you, but making yourselves examples to the flock. [4] When the chief Shepherd is revealed, you will receive the crown of glory that doesn&#39;t fade away. [5] Likewise, you younger ones, be subject to the elder. Yes, all of you gird yourselves with humility, to subject yourselves to one another; for &quot;God resists the proud, but gives grace to the humble.&quot; [6] Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time; [7] casting all your worries on him, because he cares for you. [8] Be sober and self-controlled. Be watchful. Your adversary the devil, walks around like a roaring lion, seeking whom he may devour. [9] Withstand him steadfast in your faith, knowing that your brothers who are in the world are undergoing the same sufferings. [10] But may the God of all grace (who called you to his eternal glory by Christ Jesus), after you have suffered a while, perfect, establish, strengthen, and settle you. [11] To him be the glory and the power forever and ever. Amen. [12] Through Silvanus, our faithful brother, as I consider him, I have written to you briefly, exhorting, and testifying that this is the true grace of God in which you stand. [13] She who is in Babylon, elect together with you, greets you; and so does Mark, my son. [14] Greet one another with a kiss of love. Peace be to you all who are in Christ Jesus. Amen.’
 
1 Korinthiërs 7
<a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0155:book=I%20Corinthians:chapter=7&amp;highlight=mele%2Ftw">http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0155:book=I%20Corinthians:chapter=7&amp;highlight=mele%2Ftw</a>
 
[18] περιτετμημένος τις ἐκλήθη; μὴ ἐπισπάσθω: ἐν ἀκροβυστίᾳ κέκληταί τις; μὴ περιτεμνέσθω. [19] ἡ περιτομὴ οὐδέν ἐστιν, καὶ ἡ ἀκροβυστία οὐδέν ἐστιν, ἀλλὰ τήρησις ἐντολῶν θεοῦ. [20] ἕκαστος ἐν τῇ κλήσει ᾗ ἐκλήθη ἐν ταύτῃ μενέτω. [21] δοῦλος ἐκλήθης; μή σοι μελέτω: ἀλλ᾽ εἰ καὶ δύνασαι ἐλεύθερος γενέσθαι, μᾶλλον χρῆσαι. [22] ὁ γὰρ ἐν κυρίῳ κληθεὶς δοῦλος ἀπελεύθερος κυρίου ἐστίν: ὁμοίως ὁ ἐλεύθερος κληθεὶς δοῦλός ἐστιν Χριστοῦ. [23] τιμῆς ἠγοράσθητε: μὴ γίνεσθε δοῦλοι ἀνθρώπων. [24] ἕκαστος ἐν ᾧ ἐκλήθη, ἀδελφοί, ἐν τούτῳ μενέτω παρὰ θεῷ.
 
[18] Was anyone called having been circumcised? Let him not become uncircumcised. Has anyone been called in uncircumcision? Let him not be circumcised.
[19] Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. [20] Let each man stay in that calling in which he was called. [21] Were you called being a bondservant? Don&#39;t let that bother you, but if you get an opportunity to become free, use it. [22] For he who was called in the Lord being a bondservant is the Lord&#39;s free man. Likewise he who was called being free is Christ&#39;s bondservant. [23] You were bought with a price. Don&#39;t become bondservants of men. [24] Brothers, let each man, in whatever condition he was called, stay in that condition with God.
 
1 Timothy 4
<a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0155:book=I%20Timothy:chapter=4&amp;highlight=mele%2Fta">http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:1999.01.0155:book=I%20Timothy:chapter=4&amp;highlight=mele%2Fta</a>
 
[8] γύμναζε δὲ σεαυτὸν πρὸς εὐσέβειαν: ἡ γὰρ σωματικὴ γυμνασία πρὸς ὀλίγον ἐστὶν ὠφέλιμος, ἡ δὲ εὐσέβεια πρὸς πάντα ὠφέλιμός ἐστιν, ἐπαγγελίαν ἔχουσα ζωῆς τῆς νῦν καὶ τῆς μελλούσης. [9] πιστὸς ὁ λόγος καὶ πάσης ἀποδοχῆς ἄξιος, [10] εἰς τοῦτο γὰρ κοπιῶμεν καὶ ἀγωνιζόμεθα, ὅτι ἠλπίκαμεν ἐπὶ θεῷ ζῶντι, ὅς ἐστιν σωτὴρ πάντων ἀνθρώπων, μάλιστα πιστῶν. [11]  Παράγγελλε ταῦτα καὶ δίδασκε. [12] μηδείς σου τῆς νεότητος καταφρονείτω, ἀλλὰ τύπος γίνου τῶν πιστῶν ἐν λόγῳ, ἐν ἀναστροφῇ, ἐν ἀγάπῃ, ἐν πίστει, ἐν ἁγνίᾳ. [13] ἕως ἔρχομαι πρόσεχε τῇ ἀναγνώσει, τῇ παρακλήσει, τῇ διδασκαλίᾳ. [14] μὴ ἀμέλει τοῦ ἐν σοὶ χαρίσματος, ὃ ἐδόθη σοι διὰ προφητείας μετὰ ἐπιθέσεως τῶν χειρῶν τοῦ πρεσβυτερίου. [15] ταῦτα μελέτα, ἐν τούτοις ἴσθι, ἵνα σου ἡ προκοπὴ φανερὰ ᾖ πᾶσιν: [16] ἔπεχε σεαυτῷ καὶ τῇ διδασκαλίᾳ: ἐπίμενε αὐτοῖς: τοῦτο γὰρ ποιῶν καὶ σεαυτὸν σώσεις καὶ τοὺς ἀκούοντάς σου.
 
‘Exercise yourself toward godliness. [8] For bodily exercise has some value, but godliness has value for all things, having the promise of the life which is now, and of that which is to come. [9] This saying is faithful and worthy of all acceptance. [10] For to this end we both labor and suffer reproach, because we have set our trust in the living God, who is the Savior of all men, especially of those who believe. [11] Command and teach these things. [12] Let no man despise your youth; but be an example to those who believe, in word, in your way of life, in love, in spirit, in faith, and in purity. [13] Until I come, pay attention to reading, to exhortation, and to teaching. [14] Don&#39;t neglect the gift that is in you, which was given to you by prophecy, with the laying on of the hands of the elders. [15] Be diligent in these things. Give yourself wholly to them, that your progress may be revealed to all. [16] Pay attention to yourself, and to your teaching. Continue in these things, for in doing this you will save both yourself and those who hear you.’
 
Pseudo-Plutarchus De Lib. 10
 
δεῖ τοίνυν τὸν παῖδα τὸν ἐλεύθερον μηδενὸς μηδὲ τῶν ἄλλων τῶν καλουμένων ἐγκυκλίων παιδευμάτων μήτ᾽ ἀνήκοον μήτ᾽ ἀθέατον ἐᾶν εἶναι, ἀλλὰ ταῦτα μὲν ἐκ παραδρομῆς μαθεῖν ὡσπερεὶ γεύματος ἕνεκεν ἐν ἅπασι γὰρ τὸ τέλειον ἀδύνατον, τὴν δὲ φιλοσοφίαν πρεσβεύειν. ἔχω δὲ δι᾽ εἰκόνος παραστῆσαι τὴν ἐμαυτοῦ γνώμην: ὥσπερ 1 γὰρ περιπλεῦσαι μὲν πολλὰς πόλεις καλόν, ἐνοικῆσαι δὲ τῇ κρατίστῃ χρήσιμον ... 2 ἀστείως δὲ καὶ Βίων ἔλεγεν ὁ φιλόσοφος ὅτι ὥσπερ οἱ μνηστῆρες τῇ Πηνελόπῃ [p. 16] πλησιάζειν μὴ δυνάμενοι ταῖς ταύτης ἐμίγνυντο θεραπαίναις, οὕτω καὶ οἱ φιλοσοφίας μὴ δυνάμενοι κατατυχεῖν ἐν τοῖς ἄλλοις παιδεύμασι τοῖς οὐδενὸς ἀξίοις ἑαυτοὺς κατασκελετεύουσι. διὸ δεῖ τῆς ἄλλης παιδείας ὥσπερ κεφάλαιον ποιεῖν τὴν φιλοσοφίαν. περὶ μὲν γὰρ τὴν τοῦ σώματος ἐπιμέλειαν διττὰς εὗρον ἐπιστήμας οἱ ἄνθρωποι, τὴν ἰατρικὴν καὶ τὴν 3 γυμναστικήν, ὧν ἡ μὲν τὴν ὑγίειαν, ἡ δὲ τὴν εὐεξίαν ἐντίθησι. τῶν δὲ τῆς ψυχῆς ἀρρωστημάτων καὶ παθῶν ἡ φιλοσοφία μόνη φάρμακόν ἐστι. διὰ γὰρ ταύτην ἔστι καὶ μετὰ ταύτης γνῶναι τί τὸ καλὸν τί τὸ αἰσχρόν, τί τὸ δίκαιον τί τὸ ἄδικον, τί τὸ συλλήβδην αἱρετὸν τί τὸ φευκτόν: 4 πῶς θεοῖς πῶς γονεῦσι πῶς πρεσβυτέροις πῶς νόμοις πῶς ἀλλοτρίοις 5 πῶς ἄρχουσι πῶς φίλοις πῶς γυναιξὶ πῶς τέκνοις πῶς οἰκέταις χρηστέον ἐστί: ὅτι δεῖ θεοὺς μὲν σέβεσθαι, γονέας δὲ τιμᾶν, πρεσβυτέρους αἰδεῖσθαι, νόμοις πειθαρχεῖν, ... ἄρχουσιν 6 ὑπείκειν, φίλους ἀγαπᾶν, πρὸς γυναῖκας σωφρονεῖν, τέκνων στερκτικοὺς εἶναι, δούλους μὴ περιυβρίζειν τὸ δὲ μέγιστον, μήτ᾽ ἐν ταῖς εὐπραγίαις περιχαρεῖς μήτ᾽ ἐν ταῖς συμφοραῖς περιλύπους ὑπάρχειν, μήτ᾽ ἐν ταῖς ἡδοναῖς ἐκλύτους εἶναι μήτ᾽ ἐν ταῖς ὀργαῖς ἐκπαθεῖς καὶ θηριώδεις. ἅπερ ἐγὼ πάντων τῶν ἐκ φιλοσοφίας περιγιγνομένων ἀγαθῶν πρεσβύτατα κρίνω. τὸ μὲν γὰρ εὐγενῶς εὐτυχεῖν ἀνδρός, τὸ δ᾽ ἀνεπιφθόνως εὐηνίου ἀνθρώπου, τὸ δὲ τοῖς λογισμοῖς περιεῖναι [p. 17] τῶν ἡδονῶν σοφοῦ, 7 τὸ δ᾽ ὀργῆς κατακρατεῖν ἀνδρὸς, ὲὑ οὐ τοῦ τυχόντος; ἐστί. τελείους δ᾽ ἀνθρώπους ἡγοῦμαι τοὺς δυναμένους τὴν πολιτικὴν δύναμιν μῖξαι καὶ κεράσαι τῇ φιλοσοφίᾳ, καὶ δυεῖν ὄντοιν μεγίστοιν ἀγαθοῖν ἐπηβόλους ὑπάρχειν ὑπολαμβάνω, τοῦ τε κοινωφελοῦς: βίου πολιτευομένους, τοῦ τ᾽ ἀκύμονος καὶ γαληνοῦ, διατρίβοντας περὶ φιλοσοφίαν. τριῶν γὰρ ὄντων βίων ὧν ὁ μέν ἐστι πρακτικὸς ὁ δὲ θεωρητικὸς ὁ δ᾽ ἀπολαυστικός, ὁ μὲν ἔκλυτος καὶ δοῦλος τῶν ἡδονῶν ζῳώδης καὶ μικροπρεπής ἐστιν, ὁ δὲ θεωρητικὸς τοῦ πρακτικοῦ διαμαρτάνων ἀνωφελής, ὁ δὲ πρακτικὸς ἀμοιρήσας φιλοσοφίας ἄμουσος καὶ πλημμελής. πειρατέον οὖν εἰς δύναμιν καὶ τὰ κοινὰ πράττειν καὶ τῆς φιλοσοφίας ἀντιλαμβάνεσθαι κατὰ τὸ παρεῖκον τῶν καιρῶν. οὕτως ἐπολιτεύσατο Περικλῆς, οὕτως Ἀρχύτας ὁ Ταραντῖνος, οὕτω Δίων ὁ Συρακόσιος, οὕτως Ἐπαμεινώνδας ὁ Θηβαῖος, ὧν ἅτερος 8 Πλάτωνος ἐγένετο συνουσιαστής. καὶ περὶ μὲν παιδείας οὐκ οἶδ᾽ ὅτι δεῖ πλείονα λέγοντα διατρίβειν πρὸς δὲ τοῖς εἰρημένοις χρήσιμον, μᾶλλον δὲ ἀναγκαῖόν ἐστι μηδὲ τῆς τῶν παλαιῶν συγγραμμάτων κτήσεως ὀλιγώρως ἔχειν, ἀλλὰ καὶ τούτων ποιεῖσθαι συλλογὴν κατὰ τὸ γεωργῶδες. τὸν γὰρ αὐτὸν τρόπον ὄργανον τῆς παιδείας ἡ χρῆσις τῶν βιβλίων ἐστί, καὶ ἀπὸ πηγῆς 9 τὴν ἐπιστήμην τηρεῖν συμβέβηκεν.
 
‘Wherefore, though we ought not to permit an ingenuous child entirely to neglect any of the common sorts of learning, so far as they may be gotten by lectures or from public shows; yet I would have him to salute these only as in his passage, taking a bare taste of each of them (seeing no man can possibly attain to perfection in all), and to give philosophy the pre-eminence of them all. I can illustrate my meaning by an example. It is a fine thing to sail round and visit many cities, but it is profitable to fix our dwelling in the best. Witty also was the saying of Bias, the philosopher, that, as the wooers of Penelope, when they could not have their desire of the mistress, contented themselves to have to do with her maids, so commonly those students who are not capable of understanding philosophy waste themselves in the study of those sciences that are of no value. Whence it follows, that we ought to make philosophy the chief of all our learning. For though, in order to the welfare of the body, the industry of men hath found out two arts,—medicine, which assists to the recovery of lost health, and gymnastics, which help us to attain a sound constitution,—yet there is but one remedy for the distempers and diseases of the mind, and that is philosophy. For by the advice and assistance thereof it is that we come to understand what is honest, and what dishonest; what is just, and what unjust; in a word, what we are to seek, and what to avoid. We learn by it how we are to demean ourselves towards the Gods, towards our parents, our elders, the laws, strangers, governors, friends, wives, children, and servants. That is, we are to worship the Gods, to honor our parents, to reverence our elders, to be subject to the laws, to obey our governors, to love our friends, to use sobriety towards our wives, to be affectionate to our children, and not to treat our servants insolently; and (which is the chiefest lesson of all) not to be overjoyed in prosperity nor too much dejected in adversity; not to be dissolute in our pleasures, nor in our [p. 18] anger to be transported with brutish rage and fury. These things I account the principal advantages which we gain by philosophy. For to use prosperity generously is the part of a man; to manage it so as to decline envy, of a well governed man; to master our pleasures by reason is the property of wise men; and to moderate anger is the attainment only of extraordinary men. But those of all men I count most complete, who know how to mix and temper the managery of civil affairs with philosophy; seeing they are thereby masters of two of the greatest good things that are,—a life of public usefulness as statesmen, and a life of calm tranquillity as students of philosophy. For, whereas there are three sorts of lives,—the life of action, the life of contemplation, and the life of pleasure,—the man who is utterly abandoned and a slave to pleasure is brutish and mean-spirited; he that spends his time in contemplation without action is an unprofitable man; and he that lives in action and is destitute of philosophy is a rustical man, and commits many absurdities. Wherefore we are to apply our utmost endeavor to enable ourselves for both; that is, to manage public employments, and withal, at convenient seasons, to give ourselves to philosophical studies. Such statesmen were Pericles and Archytas the Tarentine; such were Dion the Syracusan and Epaminondas the Theban, both of whom were of Plato&#39;s familiar acquaintance.
I think it not necessary to spend many more words about this point, the instruction of children in learning. Only it may be profitable at least, or even necessary, not to omit procuring for them the writings of ancient authors, but to make such a collection of them as husbandmen are wont to do of all needful tools. For of the same nature is the use of books to scholars, as being the tools and instruments of learning, and withal enabling them to derive knowledge from its proper fountains.’
 
De Lib. 17: <a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0136:section=17&amp;highlight=me%2Flei">http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0136:section=17&amp;highlight=me%2Flei</a> 
 
γένος οὐδέν ἐστιν ἐξωλέστερον οὐδὲ μᾶλλον καὶ θᾶττον ἐκτραχηλίζον νεότητα τῶν κολάκων, οἳ καὶ τοὺς πατέρας καὶ τοὺς παῖδας προρρίζους ἐκτρίβουσι, τῶν μὲν τὸ γῆρας ἐπίλυπον, τῶν δὲ τὴν νεότητα 4 ποιοῦντες, τῶν δὲ συμβουλευμάτων δέλεαρ ἀφύλακτον προτείνοντες τὴν ἡδονήν. τοῖς παισὶ τῶν πλουσίων οἱ πατέρες νήφειν παραινοῦσιν οἱ δὲ μεθύειν, σωφρονεῖν οἱ δ᾽ ἀσελγαίνειν, φυλάττειν οἱ δὲ δαπανᾶν, φιλεργεῖν οἱ δὲ ῥᾳθυμεῖν, ‘στιγμὴ χρόνου πᾶς ἐστιν ὁ βίος’ λέγοντες. ‘ζῆν οὐ παραζῆν προσῆκε. […] ὥστ᾽ εἴ τῳ μέλει τῶν, πατέρων τῆς τῶν τέκνων εὐαγωγίας, ἐκδιωκτέον τὰ μιαρὰ ταῦτα θρέμματα, ἐκδιωκτέον δ᾽ οὐχ ἥκιστα καὶ τάς τῶν συμφοιτητῶν μοχθηρίας: καὶ γάρ οὗτοι τὰς ἐπιεικεστάτας φύσεις ἱκανοὶ διαφθείρειν εἰσί.
 
‘To sons who are to inherit wealth fathers commend sobriety, flatterers drinking to excess ; fathers commend self-restraint, flatterers profligacy ; fathers [p. 63] frugality, flatterers extravagance ; fathers industry, flatterers indolence, saying, ‘All life is but a moment. We must live, not merely exist. […] So if any father is concerned for the good upbringing of his children, he must drive away these detestable creatures, and quite as much must he drive away schoolmates who show depravity, for these also are capable of corrupting the most likely natures.’
 
 
Julian the Apostate
Fragmentum Epistulae: <a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0652:letter=fragment&amp;highlight=e%29pimelei%3Dsqai%2Cmelh%2Fsei">http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0652:letter=fragment&amp;highlight=e%29pimelei%3Dsqai%2Cmelh%2Fsei</a> 
 
Δικαιοπραγίας οὖν τῆς μὲν κατὰ τοὺς πολιτικοὺς νόμους εὔδηλον ὅτι μελήσει τοῖς ἐπιτρόποις τῶν πόλεων, πρέποι δ̓ ἂν καὶ ὑμῖν εἰς παραίνεσιν τὸ μὴ παραβαίνειν ἱεροὺς ὄντας τῶν θεῶν τοὺς νόμους. ἐπεὶ δὲ τὸν ἱερατικὸν βίον εἶναι χρὴ τοῦ πολιτικοῦ σεμνότερον, ἀκτέον ἐπὶ τοῦτον καὶ διδακτέον: ἕψονται δέ, ὡς εἰκός, οἱ βελτίους: ἐγὼ μὲν γὰρ εὔχομαι καὶ πάντας, ἐλπίζω δὲ τοὺς ἐπιεικεῖς φύσει καὶ σπουδαίους: ἐπιγνώσονται γὰρ οἰκείους ὄντας ἑαυτοῖς τοὺς λόγους. Ἀσκητέα τοίνυν πρὸ πάντων ἡ φιλανθρωπία: ταύτῃ γὰρ ἕπεται πολλὰ μὲν καὶ ἄλλα τῶν ἀγαθῶν, ἐξαίρετον δὲ δὴ καὶ μέγιστον ἡ παρὰ τῶν θεῶν εὐμένεια. καθάπερ γὰρ οἱ τοῖς ἑαυτῶν δεσπόταις συνδιατιθέμενοι περί τε φιλίας καὶ σπουδὰς καὶ ἔρωτας ἀγαπῶνται πλέον τῶν ὁμοδούλων, οὕτω νομιστέον φύσει φιλάνθρωπον ὂν τὸ θεῖον ἀγαπᾶν τοὺς φιλανθρώπους τῶν ἀνδρῶν. ἡ δὲ φιλανθρωπία πολλὴ καὶ παντοία: καὶ τὸ πεφεισμένως κολάζειν τοὺς ἀνθρώπους ἐπὶ τῷ βελτίονι τῶν κολαζομένων, ὥσπερ οἱ διδάσκαλοι τὰ παιδία, καὶ τὸ τὰς χρείας αὐτῶν ἐπανορθοῦν, ὥσπερ οἱ θεοὶ τὰς ἡμετέρας. ὁρᾶτε ὅσα ἡμῖν δεδώκασιν ἐκ τῆς γῆς ἀγαθά, τροφὰς παντοίας καὶ ὁπόσας οὐδὲ ὁμοῦ πᾶσι τοῖς ζῴοις.
 
‘Though just conduct in accordance with the laws of the state will evidently be the concern of the governors of cities, you in your turn will properly take care to exhort men not to transgress the laws of the gods, since those are sacred. Moreover, inasmuch as the life of a priest ought to be more holy than the political life, you must guide and instruct men to adopt it. And the better sort will naturally follow your guidance. Nay I pray that all men may, but at any rate I hope that those who are naturally good and upright will do so; for they will recognise that your teachings are peculiarly adapted to them.
You must above all exercise philanthropy, for from it result many other blessings, and moreover that choicest and greatest blessing of all, the good will of the gods. For just as those who are in agreement with their masters about their friendships and ambitions and loves are more kindly treated than their fellow slaves, so we must suppose that God, who naturally loves human beings, has more kindness for those men who love their fellows. Now philanthropy has many divisions and is of many kinds. For instance it is shown when men are punished in moderation with a view to the betterment of those punished, as schoolmasters punish children; and again in ministering to men&#39;s needs, even as the gods minister to our own. You see all the blessings of the earth that they have granted to us, food of all sorts, and in an abundance that they have not granted to all other creatures put together. ‘
 
οἶμαι δὲ χρῆναι τὸν ἱερέα πάντων ἁγνεύσαντα νύκτα καὶ ἡμέραν, εἶτα ἄλλην ἐπ̓ αὐτῇ νύκτα καθηράμενον οἷς διαγορεύουσιν οἱ θεσμοὶ καθαρμοῖς οὕτως εἴσω φοιτῶντα τοῦ ἱεροῦ μένειν ὅσας ἂν ἡμέρας ὁ νόμος κελεύῃ. τριάκοντα μὲν γὰρ αἱ παῤ ἡμῖν εἰσιν ἐν Ῥώμῃ, παῤ ἄλλοις δὲ ἄλλως. εὔλογον οὖν οἶμαι μένειν ἁπάσας ταύτας τὰς ἡμέρας ἐν τοῖς ἱεροῖς φιλοσοφοῦντα, καὶ μήτε εἰς οἰκίαν βαδίζειν μήτε εἰς ἀγοράν, ἀλλὰ μηδὲ ἄρχοντα πλὴν ἐν τοῖς ἱεροῖς ὁρᾶν, ἐπιμελεῖσθαι δὲ τῆς περὶ τὸ θεῖον θεραπείας αὐτὸν ἐφορῶντα πάντα καὶ διατάττοντα, πληρώσαντα δὲ τὰς ἡμέρας εἶτα ἑτέρῳ παραχωρεῖν τῆς λειτουργίας. ἐπὶ δὲ τὸν ἀνθρώπινον τρεπομένῳ βίον ἐξέστω καὶ βαδίζειν εἰς οἰκίαν φίλου καὶ εἰς ἑστίασιν ἀπαντᾶν παρακληθέντα, μὴ πάντων, ἀλλὰ τῶν βελτίστων: ἐν τούτῳ δὲ καὶ εἰς ἀγορὰν παρελθεῖν οὐκ ἄτοπον ὀλιγάκις, ἡγεμόνα τε προσειπεῖν καὶ ἔθνους ἄρχοντα, καὶ τοῖς εὐλόγως δεομένοις ὅσα ἐνδέχεται βοηθῆσαι.
 
‘I think that a priest ought to keep himself pure from all contamination, for a night and a day, and then after purifying himself for another night following on the first, with such rites of purification as the sacred laws prescribe, he should under these conditions enter the temple and remain there for as many days as the law commands. (Thirty is the number with us at Rome, but in other places the number varies.) It is proper then, I think, that he should remain throughout all these days in the sacred precincts, devoting himself to philosophy, and that he should not enter a house or a marketplace, or see even a magistrate, except in the precincts, but should concern himself with his service to the god, overseeing and arranging everything in person; and then, when he has completed the term of days, he should retire from his office in favour of another. And when he turns again to the ordinary life of mankind, he may be allowed to visit a friend&#39;s house, and, when invited, to attend a feast, but not on the invitation of all but only of persons of the highest character. And at this time there would be nothing out of the way in his going occasionally to the market-place and conversing with the governor or the chief magistrate of his tribe, and giving aid, as far as lies in his power, to those who have a good reason for needing it.’
<a href="https://www.tertullian.org/fathers/julian_apostate_letter_to_a_priest.htm">https://www.tertullian.org/fathers/julian_apostate_letter_to_a_priest.htm</a>
 
49 - To Ecdicius, Prefect of Egypt [362 or early in 363, from Antioch]: <a href="http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0652:letter=49&amp;highlight=e%29pimelhqh%3Dnai">http://www.perseus.tufts.edu/hopper/text?doc=Perseus:text:2008.01.0652:letter=49&amp;highlight=e%29pimelhqh%3Dnai</a> 
Ἄξιόν ἐστιν, εἴπερ ἄλλου τινός, καὶ τῆς ἱερᾶς ἐπιμεληθῆναι μουσικῆς. ἐπιλεξάμενος οὖν ἐκ τοῦ δήμου τῶν Ἀλεξανδρέων εὖ γεγονότας μειρακίσκους ἀρτάβας ἑκάστῳ σίτου κέλευσον δύο τοῦ [p. 156] μηνὸς χορηγεῖσθαι, ἔλαιόν τε ἐπ αὐτῷ καὶ οἶνον: ἐσθῆτα δὲ παρέξουσιν οἱ τοῦ ταμιείου προεστῶτες. οὗτοι δὲ τέως ἐκ φωνῆς καταλεγέσθωσαν. εἰ δέ τινες δύναιντο καὶ τῆς ἐπιστήμης αὐτῆς εἰς ἄκρον μετασχεῖν, ἴστωσαν ἀποκείμενα πάνυ μεγάλα τοῦ πόνου τὰ ἔπαθλα καὶ παῤ ἡμῖν. ὅτι γὰρ πρὸ ἡμῶν αὐτοὶ τὰς ψυχὰς ὑπὸ τῆς θείας μουσικῆς καθαρθέντες ὀνήσονται, πιστευτέον τοῖς προαποφαινομένοις ὀρθῶς ὑπὲρ τούτων. ὑπὲρ μὲν οὖν τῶν παίδων τοσαῦτα. τοὺς δὲ νῦν ἀκροωμένους τοῦ μουσικοῦ Διοσκόρου ποίησον ἀντιλαβέσθαι τῆς τέχνης προθυμότερον, ὡς ἡμῶν ἑτοίμων ἐπὶ ὅπερ ἂν ἐθέλωσιν αὐτοῖς συνάρασθαι.
 
‘If there is anything that deserves our fostering care, it is the sacred art of music. Do you therefore select from the citizens of Alexandria3 boys of good birth, and give orders that two artabae of corn are to be furnished every month to each of them, with olive oil also, and wine. The overseers of the Treasury will provide them with clothing. For the present let these boys be chosen for their voices, but if any of them should prove capable of attaining to the higher study of the science of music, let them be informed that very considerable rewards for their work have been set aside at my court also. For they must believe those who have expressed right opinions on these matters that they themselves rather than we will be purified in soul by divinely inspired1 music, and benefit thereby. So much, then, for the boys. As for those who are now the pupils of Dioscorus the musician, do you urge them to apply themselves to the art with still more zeal, for I am ready to assist them to whatever they may wish.’
<a href="https://www.tertullian.org/fathers/julian_apostate_letters_1_trans.htm">https://www.tertullian.org/fathers/julian_apostate_letters_1_trans.htm</a>