← Lucian

Timon or The Misanthrope

§25-29

The Deceptive Mask of Wealth and the Forgotten Treasure

Hermes and Plutus discuss how Zeus's intentions are subverted due to Plutus's blindness and how Plutus deceives people by covering his ugly appearance with a beautiful mask. They then realize they have forgotten to bring along the most important figure, Treasure.

View ▾
View
Translation
Typeface
AI ↗
← PrevNext →
§25

Ἑρμῆς οὐκοῦν ἐξηπάτηται ὁ Ζεὺς οἰόμενός σε κατὰ τὰ αὐτῷ δοκοῦντα πλουτίζειν ὅσους ἂν οἴηται τοῦ πλουτεῖν ἀξίους; Πλοῦτος καὶ μάλα δικαίως, ὦγαθέ, ὅς γε1 τυφλὸν ὄντα εἰδὼς ἔπεμπεν ἀναζητήσοντα δυσεύρετον οὕτω χρῆμα καὶ πρὸ πολλοῦ ἐκλελοιπὸς ἐκ τοῦ βίου, ὅπερ οὐδʼ ὁ Λυγκεὺς ἂν ἐξεύροι ῥᾳδίως, ἀμαυρὸν οὕτω καὶ μικρὸν ὄν. τοιγαροῦν ἅτε τῶν μὲν ἀγαθῶν ὀλίγων ὄντων, πονηρῶν δὲ πλείστων ἐν ταῖς πόλεσι τὸ πᾶν ἐπεχόντων, ῥᾷον ἐς τοὺς τοιούτους ἐμπίπτω περιιὼν καὶ σαγηνεύομαι πρὸς αὐτῶν. Ἑρμῆς εἶτα πῶς ἐπειδὰν καταλίπῃς αὐτοὺς ῥᾳδίως φεύγεις, οὐκ εἰδὼς τὴν ὁδόν; Πλοῦτος Ὀξυδερκὴς τότε πως καὶ ἀρτίπους γίνομαι πρὸς μόνον τὸν καιρὸν τῆς φυγῆς.

​Hermes: So Zeus has been deceived, thinking that you enrich, according to his own judgment, as many as he thinks are worthy of being rich? Plutus: And quite rightly so, my good friend, since he sent me, knowing that I am blind, to seek out a thing so hard to find and which has long since disappeared from life, which not even Lynceus could easily find, being so faint and small. Therefore, since the good are few, while the wicked are very many in the cities and occupy the whole, I easily fall upon such people as I go about and am caught by them. Hermes: Then how, when you leave them, do you escape so easily, not knowing the way? Plutus: At that time, somehow, I become sharp-sighted and swift of foot, only for the very moment of escape.

§26

Ἑρμῆς ἔτι δή μοι καὶ τοῦτο ἀπόκριναι, πῶς τυφλὸς ὤν — εἰρήσεται γάρ — καὶ προσέτι ὠχρὸς καὶ βαρὺς ἐκ τοῖν σκελοῖν τοσούτους ἐραστὰς ἔχεις, ὥστε πάντας ἀποβλέπειν εἰς σέ, καὶ τυχόντας μὲν εὐδαιμονεῖν οἴεσθαι, εἰ δὲ ἀποτύχοιεν οὐκ ἀνέχεσθαι ζῶντας; οἶδα γοῦν τινας οὐκ ὀλίγους αὐτῶν οὕτως σου δυσέρωτας ὄντας ὥστε καὶ ἐς βαθυκήτεα πόντον φέροντες ἔρριψαν αὑτοὺς καὶ πετρῶν κατʼ ἠλιβάτων, ὑπερορᾶσθαι νομίζοντες ὑπὸ σοῦ ὅτεπερ οὐδὲ τὴν ἀρχὴν ἑώρας αὐτούς. πλὴν ἀλλὰ καὶ σὺ ἂν εὖ οἶδα ὅτι ὁμολογήσειας,2 εἴ τι συνίης σαυτοῦ, κορυβαντιᾶν αὐτοὺς ἐρωμένῳ τοιούτῳ ἐπιμεμηνότας.

​Hermes: Answer me this as well, how is it that, being blind—for it shall be spoken—and moreover pale and heavy in both legs, you have so many lovers, so that all look towards you, and those who succeed think they are happy, while if they fail they cannot bear to live? Indeed, I know not a few of them who are so madly in love with you that they even throw themselves into the deep-monstered sea and down from sun-pointing cliffs, thinking they are looked down upon by you when you did not even see them in the first place. Nevertheless, even you, I know well, would agree, if you have any self-awareness, that they are out of their minds, raving after such a beloved.

§27

Πλοῦτος οἴει γὰρ τοιοῦτον οἷός εἰμι ὁρᾶσθαι αὐτοῖς, χωλὸν ἢ τυφλὸν ἢ ὅσα ἄλλα μοι πρόσεστιν; Ἑρμῆς ἀλλὰ πῶς, ὦ Πλοῦτε, εἰ μὴ τυφλοὶ καὶ αὐτοι πάντες εἰσίν; Πλοῦτος οὐ τυφλοί, ὦ ἄριστε, ἀλλʼ ἡ ἄγνοια καὶ ἡ ἀπάτη, αἵπερ νῦν κατέχουσι τὰ πάντα, ἐπισκιάζουσιν αὐτούς· ἔτι δὲ καὶ αὐτός, ὡς μὴ παντάπασιν ἄμορφος εἴην,3 προσωπεῖόν τι ἐρασμιώτατον περιθέμενος, διάχρυσον καὶ λιθοκόλλητον, καὶ ποικίλα ἐνδὺς ἐντυγχάνω αὐτοῖς· οἱ δὲ αὐτοπρόσωπον οἰόμενοι ὁρᾶν τὸ κάλλος ἐρῶσι καὶ ἀπόλλυνται μὴ τυγχάνοντες. ὡς εἴ γέ τις αὐτοῖς ὅλον ἀπογυμνώσας ἐπέδειξέ με, δῆλον ὡς κατεγίνωσκον ἂν αὑτῶν ἀμβλυώττοντες τὰ τηλικαῦτα καὶ ἐρῶντες ἀνεράστων καὶ ἀμόρφων πραγμάτων.

​Plutus: Do you think then that I am seen by them as I really am, lame or blind or with whatever other defects I have? Hermes: But how then, Plutus, if they themselves are not all blind too? Plutus: They are not blind, my excellent friend, but ignorance and deceit, which now possess all things, overshadow them; and furthermore, I myself, so that I might not appear completely misshapen, put on a most lovely mask, gilded and set with precious stones, and having dressed in embroidered robes, I meet them. And they, thinking they see beauty itself without a mask, fall in love and perish if they do not obtain it. For if someone had stripped me entirely and shown me to them, it is clear that they would have condemned themselves for being so dim-sighted and for loving such unlovely and misshapen things.

§28

Ἑρμῆς τί οὖν ὅτι4 καὶ ἐν αὐτῷ ἤδη τῷ πλουτεῖν γενόμενοι καὶ τὸ προσωπεῖον αὐτοὶ περιθέμενοι ἔτι ἐξαπατῶνται, καὶ ἤν τις ἀφαιρῆται αὐτούς, θᾶττον ἂν τὴν κεφαλὴν ἢ τὸ προσωπεῖον πρόοιντο; οὐ γὰρ δὴ καὶ τότε ἀγνοεῖν εἰκὸς αὐτοὺς ὡς ἐπίχριστος ἡ εὐμορφία ἐστίν, ἔνδοθεν τὰ πάντα ὁρῶντας. Πλοῦτος οὐκ ὀλίγα, ὦ Ἑρμῆ, καὶ πρὸς τοῦτό μοι συναγωνίζεται. Ἑρμῆς τὰ ποῖα; Πλοῦτος ἐπειδάν τις ἐντυχὼν τὸ πρῶτον ἀναπετάσας τὴν θύραν εἰσδέχηταί με, συμπαρεισέρχεται μετʼ ἐμοῦ λαθὼν ὁ τῦφος καὶ ἡ ἄνοια καὶ ἡ μεγαλαυχία καὶ μαλακία καὶ ὕβρις καὶ ἀπάτη καὶ ἄλλʼ ἄττα μυρία· ὑπὸ δὴ τούτων ἁπάντων καταληφθεὶς τὴν ψυχὴν θαυμάζει τε τὰ οὐ θαυμαστὰ καὶ ὀρέγεται τῶν φευκτῶν κἀμὲ τὸν πάντων ἐκείνων πατέρα τῶν εἰσεληλυθότων κακῶν τέθηπε δορυφορούμενον ὑπʼ αὐτῶν, καὶ πάντα πρότερον πάθοι ἂν ἢ ἐμὲ προέσθαι ὑπομείνειεν ἄν.

​Hermes: Why is it then that even when they are already in the midst of being rich and have themselves put on the mask, they are still deceived, and if anyone tries to take it away from them, they would sooner surrender their head than the mask? For surely it is not likely that even then they are ignorant that the beauty is painted on, seeing everything from within. Plutus: Not a few things, Hermes, also assist me in this. Hermes: What kind of things? Plutus: Whenever someone, meeting me for the first time, throws open the door and receives me, there enters along with me, unnoticed, vanity, folly, arrogance, effeminacy, insolence, deceit, and a thousand other things. Being seized in his soul by all of these, he admires what is not admirable and desires what should be avoided, and gapes in wonder at me, the father of all those evils that have entered, while I am escorted by them; and he would suffer anything sooner than endure to let me go.

§29

Ἑρμῆς ὡς δὲ λεῖος εἶ καὶ ὀλισθηρός, ὦ Πλοῦτε, καὶ δυσκάτοχος καὶ διαφευκτικός, οὐδεμίαν ἀντιλαβὴν παρεχόμενος βεβαίαν ἀλλʼ ὥσπερ αἱ ἐγχέλεις ἢ οἱ ὄφεις διὰ τῶν δακτύλων δραπετεύεις οὐκ οἶδα ὅπως· ἡ Πενία δʼ ἔμπαλιν ἰξώδης τε καὶ εὐλαβὴς καὶ μυρία τὰ ἄγκιστρα ἐκπεφυκότα ἐξ ἅπαντος τοῦ σώματος ἔχουσα, ὡς πλησιάσαντας εὐθὺς ἔχεσθαι καὶ μὴ ἔχειν ῥᾳδίως ἀπολυθῆναι. ἀλλὰ μεταξὺ φλυαροῦντας ἡμᾶς πρᾶγμα ἤδη οὐ μικρὸν διέλαθε.5 Πλοῦτος τὸ ποῖον; Ἑρμῆς ὅτι τὸν Θησαυρὸν οὐκ ἐπηγαγόμεθα, οὗπερ ἔδει μάλιστα.

​Hermes: But how smooth and slippery you are, Plutus, and hard to hold and elusive, offering no firm grip but slipping through the fingers somehow like eels or snakes; while Poverty, on the contrary, is sticky and easy to hold, and has ten thousand hooks growing out of her whole body, so that those who approach are immediately caught and cannot easily get free. But while we were babbling, a matter of no small importance has already escaped us. Plutus: What kind of matter? Hermes: That we did not bring along Treasure, which was most necessary of all.

Syntax notes5 items
  1. 25ὅς γε

    The relative pronoun ὅς accompanied by the intensive particle γε introduces a causal relative clause, providing the ground or reason for the previous statement.

  2. 26ἂν ... ὁμολογήσειας

    The potential optative is formed by ἂν and the optative ὁμολογήσειας, separated by the parenthetical insertion εὖ οἶδα ὅτι, which does not govern a subordinate clause here.

  3. 27ὡς μὴ ... εἴην

    A purpose clause introduced by ὡς and negative μή. Although the main actions (περιθέμενος, ἐνδὺς, ἐντυγχάνω) represent habitual present actions, the optative εἴην is used in accordance with the historical sequence of tenses often found in vivid narrative.

  4. 28τί οὖν ὅτι

    An idiomatic expression meaning "Why is it that...?", originally a shortened form of τί οὖν ἐστιν ὅτι... with the ellipsis of the impersonal ἐστιν.

  5. 29μεταξὺ φλυαροῦντας ἡμᾶς ... διέλαθε

    The temporal adverb μεταξύ combined with the accusative participle φλυαροῦντας means "while [we were] babbling." The verb διέλαθε (aorist of διαλανθάνω, "to escape notice") takes the accusative ἡμᾶς as its object and πρᾶγμα as its subject, meaning "a matter escaped our notice."

Translated by Gemini 3.5 Flash (published 2026-05-22) · Revision history (1, latest 2026-09-21)
  • 2026-09-21 AI review — translation 1
urn:cts:greekLit:tlg0062.tlg022.humanitext-grc2:25-29