§10Σολοικιστής
Παῦσαι πρὸς τῆς Ἀθηνᾶς·
Soloikistes: Stop, by Athena!
ἀλλ’ εἰπέ τι τοιοῦτον, ὥστε κἀμὲ μαθεῖν.
But say something of such a kind that I too can learn.
Λυκῖνος
Καὶ πῶς ἄν μάθοις;
Lykinos: And how could you learn?
Σολοικιστής
Εἴ μοι πάντα ἐπέλθοις, ὅσα φὴς σολοικίσας ἐμὲ λαθεῖν καὶ παρ’ ὅ τι ἕκαστον σεσολοίκισται.
Soloikistes: If you would go through everything for me, as many things as you say I committed a solecism in without my noticing, and for what reason each has been solecized.
Λυκῖνος
Μηδαμῶς, ὦ ἄριστε· μακρὸν γὰρ ἢν ποιήσαιμεν τὸν διάλογον.
Lykinos: By no means, my excellent friend; for we should make the dialogue long.
ἀλλὰ περὶ μὲν τούτων ἔξεστί σοι καθ’ ἕκαστον αὐτῶν πυνθάνεσθαι· νῦν δὲ ἕτερ’ ἄττα ἐπέλθωμεν, εἰ δοκεῖ, καὶ πρῶτόν γε αὐτὸ τοῦτο τὸ ἄττα μὴ δασέως, ἀλλὰ ψιλῶς ἐξενεγκεῖν· μὴ γὰρ οὕτως ἄλογον ἦν ἄν.
But concerning these things, it is permitted to you to inquire about each of them; now, however, let us go through some other things, if you please, and first indeed this very thing, to pronounce the "atta" not with a rough breathing, but with a smooth breathing; for otherwise it would not be unreasonable.
ἔπειτα τὸ τῆς ὕβρεως, ἥν με φὴς ὑβρίσαι σε, εἰ μὴ οὕτω λέγοιμι, ἀλλ’ εἰς σέ, φαίην ἴδιον.
Next, the matter of the insolence, which you say I committed against you, if I should not speak in this way, but "against you" (eis se), I should say it is peculiar.
Σολοικιστής
Ἐγὼ μὲν οὐκ ἔχω εἰπεῖν.
Soloikistes: I indeed have nothing to say.
Λυκῖνος
Ὅτι τὸ μὲν σὲ ὑβρίζειν τὸ σῶμά ἐστι τὸ σὸν ἤτοι πληγαῖς ἢ δεσμοῖς ἢ καὶ ἄλλῳ τρόπῳ, τὸ δὲ ἐς σέ, ὅταν εἴς τι τῶν σῶν γίγνηται ἡ ὕβρις· καὶ γὰρ ὅστις γυναῖκα φίλον καὶ ὅστις γε οἰκέτην.
Lykinos: Because to outrage you (se hybrizein) is against your body, either by blows or bonds or in some other way, but "against you" (es se) is when the outrage is directed against something of yours; for indeed whoever outrages a wife or a friend, and whoever outrages a servant.
πλὴν γὰρ περὶ πραγμάτων οὕτως ἔχει σοι· ἐπεὶ τὸ ἐς πρᾶγμα ὑβρίζειν λέλεκται, οἷον ἐς τὴν παροιμίαν, ὡς ὁ Πλάτων φησὶν ἐν τῷ Συμποσίῳ.
Except indeed concerning matters, it is so for you; since "to outrage against a matter" (es pragma hybrizein) is spoken of, as for example "against the proverb," as Plato says in the Symposium.
Σολοικιστής
Κατανοῶ τὸ διάφορον.
Soloikistes: I understand the difference.
Λυκῖνος
Ἆρ’ οὖν καὶ τοῦτο κατανοεῖς, ὅτι τὸ ταῦτά ὑπαλλάττειν σολοικίζειν καλοῦσιν;
Lykinos: Do you then also understand this, that to exchange these things (hypallattein) they call committing a solecism?
Σολοικιστής
Ἀλλὰ δὲ τὸ ὑπαλλάττειν εἴ τις ἐναλλάττειν λέγει, τί σοι δόξει λέγειν;
Soloikistes: But if someone says "enallattein" instead of "hypallattein," what will he seem to you to say?
Σολοικιστής
Ἐμοὶ μὲν ταὐτὸν λέγειν δόξει.
Lykinos: To me indeed he will seem to say the same thing.
Λυκῖνος
Καὶ πῶς ἂν εἴη ταὐτὸν τῷ ὑπαλλάττειν τὸ ἐναλλάττειν, εἴπερ τὸ μὲν ἑτέρου πρὸς ἕτερον γίγνεται, τοῦ μὴ ὀρθοῦ πρὸς τὸ ὀρθόν, τὸ δὲ τοῦ μὴ ὄντος πρὸς τὸ ὄν;
Lykinos: And how could "enallattein" be the same as "hypallattein," if indeed the latter occurs from one to another, from the incorrect to the correct, but the former occurs from that which is not to that which is?
Σολοικιστής
Κατέμαθον ὅτι τὸ μὲν ὑπαλλάττειν τὸ μὴ κύριον ἀντὶ τοῦ κυρίου λέγειν ἐστί, τὸ δ’ ἐναλλάττειν ποτὲ μὲν τῷ κυρίῳ, ποτὲ δὲ τῷ μὴ κυρίῳ χρῆσθαι.
Soloikistes: I have understood that "hypallattein" is to speak the improper instead of the proper, but "enallattein" is sometimes to use the proper, and sometimes the improper.
Λυκῖνος
Ἔχει τινὰ καὶ ταῦτα κατανόησιν οὐκ ἄχαριν, τὸ δὲ σπουδάζειν πρός τινα τὴν οἰκείαν ὠφέλειαν τοῦ σπουδάζοντος ἐμφαίνει, τὸ δὲ περί τινα τὴν ἐκείνου περὶ ὅν σπουδάζει.
Lykinos: These things too have a certain not unpleasant understanding; and to be zealous towards someone (spoudazein pros tina) reveals the personal benefit of the one who is zealous, but "concerning someone" (peri tina) reveals that of the one about whom he is zealous.
καὶ ταῦτα ἴσως μὲν ὑποσυγκέχυται, ἴσως δὲ καὶ ἀκριβοῦται παρά τισί· βέλτιον δὲ τὸ ἀκριβοῦν ἑκάστῳ.
And these things are perhaps somewhat confused, but perhaps also made precise among some; and it is better for each to make them precise.
Σολοικιστής
Ὀρθῶς γὰρ λέγεις.
Soloikistes: For you speak rightly.
§11Λυκῖνος
Τό γε μὴν καθέζεσθαι καὶ τὸ κάθισον τοῦ κάθησο ἆρ’ οἶσθ’ ὅτι διενήνοχεν;
Lykinos: Furthermore, to sit down (kathezesthai) and the "sit down!" (kathison) from "be seated!" (kathēso), do you know indeed how they differ?
Σολοικιστής
Οὐκ οἶδα.
Soloikistes: I do not know.
τὸ καθέσθητι ἤκουόν σου λεγοντος ὡς ἔστιν ἔκφυλον.
I heard you saying that "kathesthēti" is foreign.
Λυκῖνος
Καὶ ὀρθῶς γε ἤκουσας.
Lykinos: And indeed you heard rightly.
ἀλλὰ τὸ κάθισον τοῦ κάθησο διαφέρειν φημί. Σολοικιστής
Καὶ τῷ ποτ’ ἂν εἴη διαφέρον;
But I say that "kathison" differs from "kathēso." Soloikistes: And in what indeed would it be differing?
Λυκῖνος
Τῷ τὸ μὲν πρὸς τὸν ἑστῶτα λέγεσθαι τὸ κάθισον, τὸ δὲ πρὸς τὸν καθεζόμενον· ἧσ’, ὦ ξεῖν̓, ἡμεῖς δὲ καὶ ἄλλοθι δήομεν ἕδρην, ἀντὶ τοῦ μένε καθεζόμενος. πάλιν οὖν εἰρήσθω ὅτι τὸ ταῦτα παραλλάττειν ἁμαρτάνειν ἐστί.
Lykinos: In that "kathison" is said to one who is standing, but "kathēso" to one who is sitting; "be seated, guest, and we shall find a seat elsewhere," instead of "remain sitting." Let it be said again, therefore, that to vary these things is to make a mistake.
τὸ δὲ καθίζω τοῦ ʼκαθέζομαι ἆρά σοι δοκεῖ μικρῷ τινι διαφέρειν;
And does to seat (kathizō) seem to you to differ by some small thing from to sit (kathezomai)?
εἴπερ τὸ μὲν καὶ ἕτερον δρῶμεν, τὸ καθίζειν λέγω, τὸ δὲ μόνους ἡμᾶς αὐτοὺς τὸ καθέζεσθαι.
If indeed we do the former also to another—I mean "kathizein"—but "kathezesthai" to ourselves alone.
§12Σολοικιστής
Καὶ ταῦτα ἱκανῶς διελήλυθας, καὶ δὴ λέγε· οὕτω γάρ σε δεῖ προδιδάσκειν.
Soloikistes: These things too you have gone through sufficiently; and indeed speak, for you must instruct me in this way beforehand.
Λυκῖνος
Ἑτέρως γὰρ λέγοντος οὐ κατανοεῖς;
Lykinos: For if I speak otherwise, do you not understand?
οὐκ οἶσθα οἷόν ἐστι ξυγγραφεὺς ἀνήρ;
Do you not know what sort of thing a "writer man" (xyngrapheus anēr) is?
Σολοικιστής
Πάνυ οἶδα νῦν γέ σου ἀκούσας ταῦτα λέγοντος.
Soloikistes: I know very well, now indeed having heard you say these things.
Λυκῖνος
Ἐπεὶ καὶ τὸ καταδουλοῦν σὺ μὲν ἴσως ταὐτὸν τῷ καταδουλοῦσθαι νενόμικας, ἐγὼ δὲ οἶδα διαφορὰν οὐκ ὀλίγην ἔχον.
Lykinos: Since indeed to enslave (katadouloun) you perhaps consider the same as to enslave for oneself (katadoulousthai), but I know that it has no small difference.
Σολοικιστής
Τίνα ταύτην;
Soloikistes: What is this difference?
Λυκῖνος
Ὅτι τὸ μὲν ἑτέρῳ τὸ καταδουλοῦν, τὸ δ’ ἑαυτῷ γίγνεται.
Lykinos: Because "katadouloun" is for another, but "katadoulousthai" is for oneself.
Σολοικιστής
Καλῶς λέγεις.
Soloikistes: You speak well.
Λυκῖνος
Καὶ ἄλλα δέ σοι πολλὰ ὑπάρχει μανθάνειν, εἴπερ μὴ αὐτὸς εἰδέναι οὐκ εἰδὼς δόξεις.
Lykinos: And there are many other things for you to learn, if indeed you do not wish to seem to know when you do not know.
Σολοικιστής
Ἀλλ’ οὐκ ἂν δόξαιμι.
Soloikistes: But I should not wish to seem so.
Λυκῖνος
Οὐκοῦν τὰ λοιπὰ ἐσαῦθις ἀναβαλώμεθα, νῦν δὲ διαλύσωμεν τὸν διάλογον.
Lykinos: Therefore let us put off the rest for another time, and now let us dissolve the dialogue.