§21καὶ νῦν αὐτὰ ταῦτα θαυματοποιεῖ, ὥς φασι, βόθρον ὀρύττων καὶ ξύλα συγκομίζων καὶ δεινήν τινα τὴν καρτερίαν ὑπισχνούμενος.
And now, as they say, he is performing these very wonders, digging a pit, collecting wood, and promising a certain terrible endurance.
ἐχρῆν δέ, οἶμαι, μάλιστα μὲν περιμένειν τὸν θάνατον καὶ μὴ δραπετεύειν ἐκ τοῦ βίου· εἰ δὲ καὶ πάντως διέγνωστό οἱ ἀπαλλάττεσθαι, μὴ πυρὶ μηδὲ τοῖς ἀπὸ τῆς τραγῳδίας τούτοις χρῆσθαι, ἀλλʼ ἕτερόν τινα θανάτου τρόπον, μυρίων ὄντων, ἑλόμενον ἀπελθεῖν.
But, I think, he ought above all to await death and not run away from life; and if it had been absolutely decided by him to depart, he should not use fire or these tragic devices, but depart having chosen some other way of death, of which there are ten thousand.
εἰ δὲ καὶ τὸ πῦρ ὡς Ἡράκλειόν τι ἀσπάζεται, τί δή ποτε οὐχὶ κατὰ σιγὴν ἑλόμενος ὄρος εὔδενδρον ἐν ἐκείνῳ ἑαυτὸν ἐνέπρησεν μόνος, ἕνα τινὰ οἷον Θεαγένη τοῦτον Φιλοκτήτην παραλαβών;
And if he embraces fire as something Heraclean, why on earth did he not quietly choose a well-wooded mountain and burn himself there in solitude, taking along some single person like this Theagenes to be his Philoctetes?
ὁ δὲ ἐν Ὀλυμπίᾳ τῆς πανηγύρεως πληθούσης μόνον οὐκ ἐπὶ σκηνῆς ὀπτήσει ἑαυτόν, οὐκ ἀνάξιος ὤν, μὰ τὸν Ἡρακλέα, εἴ γε χρὴ καὶ τοὺς πατραλοίας καὶ τοὺς ἀθέους δίκας διδόναι τῶν τολμημάτων.
But he, at Olympia when the festival is crowded, will roast himself almost on a stage—not undeservingly, by Heracles, if indeed parricides and atheists must pay the penalty for their daring deeds.
καὶ κατὰ τοῦτο πάνυ ὀψὲ δρᾶν αὐτὸ ἔοικεν, ὃν ἐχρῆν πάλαι ἐς τὸν τοῦ Φαλάριδος ταῦρον ἐμπεσόντα τὴν ἀξίαν ἀποτετικέναι, ἀλλὰ μὴ ἅπαξ χανόντα πρὸς τὴν φλόγα ἐν ἀκαρεῖ τεθνάναι.
And in this respect he seems to act altogether too late, who ought long ago to have been cast into the bull of Phalaris and to have paid his due, instead of dying in an instant, having gasped but once at the flame.
καὶ γὰρ αὖ καὶ τόδε οἱ πολλοί μοι λέγουσινnote n="v. 5. p. 26. n. 1" place="margin" anchored="true" /, ὡς οὐδεὶς ὀξύτερος ἄλλος θανάτου τρόπος τοῦ διὰ πυρός· ἀνοῖξαι γὰρ δεῖ μόνον τὸ στόμα καὶ αὐτίκα τεθνάναι.
For indeed many people tell me this too, that there is no other quicker way of death than that by fire; for one only needs to open the mouth and die immediately.
§22τὸ μέντοι θέαμα ἐπινοεῖται, οἶμαι, ὡς σεμνόν, ἐν ἱερῷ χωρίῳ καιόμενος ἄνθρωπος, ἔνθα μηδὲ θάπτειν ὅσιον τοὺς ἄλλους ἀποθνήσκοντας.
However, the spectacle is devised, I think, as something grand: a man being burned in a sacred place, where it is not even lawful to bury others who die.
ἀκούετε δέ, οἶμαι, ὡς καὶ πάλαι θέλων τις ἔνδοξος γενέσθαι, ἐπεὶ κατʼ ἄλλον τρόπον οὐκ εἶχεν ἐπιτυχεῖν τούτου, ἐνέπρησε τῆς Ἐφεσίας Ἀρτέμιδος τὸν νεών.
And you hear, I think, how long ago someone wishing to become famous, since in no other way was he able to achieve this, set fire to the temple of Ephesian Artemis.
τοιοῦτόν τι καὶ αὐτὸς ἐπινοεῖ, τοσοῦτος ἔρως τῆς δόξης ἐντέτηκεν αὐτῷ.
He too devises something of this sort, so great a passion for glory has melted into him.
§23καίτοι φησὶν ὅτι ὑπὲρ τῶν ἀνθρώπων αὐτὸ δρᾷ, ὡς διδάξειεν αὐτοὺς θανάτου καταφρονεῖν καὶ ἐγκαρτερεῖν τοῖς δεινοῖς.
And yet he says that he does it for the sake of mankind, so that he might teach them to despise death and to endure terrifying things.
ἐγὼ δὲ ἡδέως ἂν ἐροίμην οὐκ ἐκεῖνον ἀλλʼ ὑμᾶς, εἰ καὶ τοὺς κακούργους βούλοισθε ἂν μαθητὰς αὐτοῦ γενέσθαι τῆς καρτερίας ταύτης καὶ καταφρονεῖν θανάτου καὶ καύσεως καὶ τῶν τοιούτων δειμάτων.
But I would gladly ask, not him, but you, whether you would wish even criminals to become his disciples in this endurance, and to despise death and burning and such terrors.
ἀλλʼ οὐκ ἂν εὖ οἶδʼ ὅτι βουληθείητε.
But you would not wish it, I know well.
πῶς οὖν ὁ Πρωτεὺς τοῦτο διακρινεῖ καὶ τοὺς μὲν χρηστοὺς ὠφελήσει, τοὺς δὲ πονηροὺς οὐ φιλοκινδυνοτέρους καὶ τολμηροτέρους ἀποφανεῖ;
How then will Proteus distinguish this and benefit the good, and not render the wicked more fond of danger and more daring?
§24καίτοι δυνατὸν ἔστω ἐς τοῦτο μόνους ἀπαντήσεσθαι τοὺς πρὸς τὸ ὠφέλιμον ὀψομένους τὸ πρᾶγμα.
And yet, let it be possible that only those who will look at the matter with a view to its utility will gather for this.
ὑμᾶς δʼ οὖν αὖθις ἐρήσομαι, δέξαισθʼ ἂν ὑμῶν τοὺς παῖδας ζηλωτὰς τοῦ τοιούτου γενέσθαι;
But anyway, I will ask you again: would you accept your children becoming emulators of such a thing?
οὐκ ἂν εἴποιτε.
You would not say so.
καὶ τί τοῦτο ἠρόμην, ὅπου μηδʼ αὐτῶν τις τῶν μαθητῶν αὐτοῦ ζηλώσειεν ἄν;
And why did I ask this, when not even any of his disciples themselves would emulate it?
τὸν γοῦν Θεαγένη τοῦτο μάλιστα αἰτιάσαιτο ἄν τις, ὅτι τἄλλα ζηλῶν τἀνδρὸς οὐχ ἕπεται τῷ διδασκάλῳ καὶ συνοδεύει παρὰ τὸν Ἡρακλέα, ὥς φησιν, ἀπιόντι, δυνάμενος ἐν βραχεῖ πανευδαίμων γενέσθαι συνεμπεσὼν ἐπὶ κεφαλὴν ἐς τὸ πῦρ.
At any rate, one might blame Theagenes especially for this, that while emulating the man's other ways, he does not follow his teacher and travel along with him as he departs, as he says, to Heracles, although he is able in a short moment to become all-happy by falling headlong into the fire along with him.
οὐ γὰρ ἐν πήρᾳ καὶ βάκτρῳ καὶ τρίβωνι ὁ ζῆλος, ἀλλὰ ταῦτα μὲν ἀσφαλῆ καὶ ῥᾴδια καὶ παντὸς ἂν εἴη, τὸ τέλος δὲ καὶ τὸ κεφάλαιον χρὴ ζηλοῦν καὶ πυρὰν συνθέντα κορμῶν συκίνων ὡς ἔνι μάλιστα χλωρῶν ἐναποπνιγῆναι τῷ καπνῷ·
For emulation is not in a scrip and a staff and a cloak, but these indeed are safe and easy and would belong to anyone; rather, one ought to emulate the end and the chief point, and having constructed a pyre of fig logs as green as possible, choke to death in the smoke.
τὸ πῦρ γὰρ αὐτὸ οὐ μόνον Ἡρακλέους καὶ Ἀσκληπιοῦ, ἀλλὰ καὶ τῶν ἱεροσύλων καὶ ἀνδροφόνων, οὓς ὁρᾶν ἔστιν ἐκ καταδίκης αὐτὸ πάσχοντας.
For fire itself belongs not only to Heracles and Asclepius, but also to temple-robbers and murderers, whom one can see suffering it by sentence of law.
ὥστε ἄμεινον τὸ διὰ τοῦ καπνοῦ· ἴδιον γὰρ καὶ ὑμῶν ἂν μόνων γένοιτο.
Therefore, death by smoke is better; for it would be unique to you alone.