§3(14)
"— ἆρ’ ἔστιν αὔλησίς τι πραγμα; — πάνυ μὲν οὖν. ἄνθρωπος οὖν αὔλησίς ἔστην — οὐθαμῶς. — φέρ(ε) ἴδω, τί δ’ αὐλητάς, τίς εἶμὲν τοι δοκεῖ;
(14) "— Is flute-playing something of a thing? — By all means. — Is a human, then, flute-playing? — By no means. — Come, let me see, what about a flute-player? What does he seem to you to be?
ἄνθρωπος, ἢ οὐ γάρ, — πάνυ μὲν οὖν. — οὐκ οὖν δοκεῖς οὕτως ἔχειν 〈κα〉 καὶ περὶ τάγαθοθ;
A man, or is he not? — By all means. — Do you not think, then, that it is also the same concerning the Good?
τὸ μὲν ἀγαθὸν τὸ πρᾶγμ(α) εἶμεν καθ’ αὔθ’· ὅστις δὲ κα εἰδῆι μαθών τῆν(ο), ἀγαθὸς ἦδη γίγνεται.
The Good is the thing by itself; and whoever learns and knows it, straightway becomes good.
ὥσπερ γάρ ἐστ’ αὔλησιν αὐλητὰς μαθών ἢ ὄρχησιν ὀρχηστάς τις ἢ πλοκεὺς πλοκάν, ἢ πᾶν γ’ ὁμοίως τῶν τοιούτων ὃ τι τὺ λῆις, οὐκ αὐτὸς εἴη κα τέχνα, τεχνικός γα μάν. "
(15) Πλάτων ἐν τῆι περὶ τῶν ἰδεῶν ὑπολήψει φησίν, εἶπερ ἔστι μνήμη, τὰς ἰδέας ἂν τοῖς οὖσιν ὑπάρχειν διὰ τὸ τὴν μνήμην ἠρεμοῦντός τινος καὶ μένοντος εἶναι· μένειν δὲ οὐδὲν ἕτερον ἢ τὰς ἰδέας. ῾τίνα γὰρ ἄν τρόπον, φησί. διεσώιζετο τὰ ζῶια μὴ τῆς ἰδέας ἐφαπτόμενα καὶ πρὸς τοῦτο τὸν νοῦν φυσικῶς εἰληφότα;
For just as one who learns flute-playing is a flute-player, or dancing, a dancer, or weaving, a weaver, or indeed likewise any of such things as you wish, he himself would not be the art, but indeed artistic." (15) Plato says in his conception of the ideas that, if memory exists, the ideas must belong to existing things, because memory is of something that is at rest and remains; and nothing else remains but the ideas. ‘For in what way,’ he says, ‘would animals be preserved if they did not touch upon the idea and had not naturally received intellect for this purpose?
νῦν δὲ μνημονεύει τῆς ὁμοιότητος 〈γενέσεώς〉 τε καὶ τροφῆς, ὁποία τίς ἐστν αὐτοὶς, ἐνδεικνύμενα διότι πᾶσι τοῖς ζώιοις ἔμφυτός ἑστιν ἡ τῆς ὁμοιότητος θεωρία· διὸ καὶ τῶν ὁμοφύλων αἰσθάνεται’. πῶς οὖν ὀ Ἐ.,
But now, they remember likeness and their birth and nourishment, what sort it is for them, showing that the contemplation of likeness is innate in all animals; wherefore they also perceive those of their own kind.’ How then does Epicharmus?
§4(16)
"Εὔμαιε, τὸ σοφόν ἐστιν οὐ καθ’ ἕν μόνον, ἀλλ’ ὅσσα περ ζῆι, πάντα καὶ γνώμαν ἔχει.
(16) "Eumaeus, wisdom is not in one thing only, but whatever lives, all have also understanding.
καὶ γὰρ τὸ θῆλυ τᾶν ἀλεκτορίδων γένος, αἰ λῆις καταμαθεῖν ἀτενές, οὐ τίκτει τέκνα ζῶντ(α), ἀλλ’ ἐπώιζει καὶ ποιεῖ ψυχὰν ἔχειν.
For indeed the female race of hens, if you wish to observe closely, do not give birth to living offspring, but brood over them and make them have a soul.
τὸ δὲ σοφὸν ἁ φύσις τόδ’ οἶδεν ὡς ἔχει μόνα· πεπαίδευται γὰρ αὐταύτας ὕπο. "
καὶ πάλιν· §5"θαυμαστὸν οὐδὲν ἁμὲ ταῦθ’ οὕτω λέγειν, καὶ ἁνδάνειν αὐτοῖσιν αὐτοὺς καὶ δοκεῖν καλῶς πεφύκειν· καὶ γὰρ ἁ κύων κυνί κάλλιστον εἶμεν φαίνεται, καὶ βοῦς βοΐ, ὄνος δ(ὲ) ὄνωι κάλλιστον, ὗς δὲ θην ὑί. "
(17) καὶ ταῦτα μὲν καὶ τὰ τοιαῦτα διὰ τῶν τεττάρων βιβλίων παραπήγνυσιν ὁ Ἄλκιμος, παρασημαίνων τὴν ἐξ Ἐπιχάρμου Πλάτωνι περιγενομένην ὠφέλειαν.
And nature alone knows how this wisdom is; for she is instructed by herself." And again: "It is nothing wonderful that we speak thus, and please ourselves and seem to be well constituted; for indeed to a dog, a dog seems to be the most beautiful thing, and an ox to an ox, and an ass to an ass, and a pig indeed to a pig." (17) Alcimus inserts these and such things throughout his four books, indicating the benefit that accrued to Plato from Epicharmus.
ὅτι δ’ οὐδ’ αὑτὸς Ἐ. ἠγνόει τὴν αὐτοῦ σοφίαν, μαθεῖν ἔστι κὰκ τούτων ἐν οἰς τὸν ζηλώσοντα προμαντεύεται· §6"ὡς δ(ὲ) ἐγὼ δοκέω, δοκέων γὰρ σάφα ἴσαμι τοῦθ’, ὅτι τῶν ἐμῶν μνάμα ποκ’ ἐσσεῖται λόγων τούτων ἔτι.
And that Epicharmus himself was not ignorant of his own wisdom, one can learn also from these lines in which he foretells the one who will emulate him: "And as I think—for by thinking I know this clearly—that there will yet be a memory of these words of mine hereafter.
καὶ λαβών τις αὐτὰ περιδύσας τὸ μέτρον ὃ νῦν ἔχει, εἷμα δοὺς καὶ πορφυροῦν, λόγοισι ποικίλας καλοῖς, δυσπάλαιστος ὢν τὸς ἄλλως εὐπαλαίστους ἀποφανεῖ. " §7. ἐν Ἡρακλεῖ τῶι παρὰ φόλωι· "ἀλλὰ μὰν ἐγὼν ἀνάγκαι ταῦτα πάντα ποιέω· οἴομαι δ’οὐδεὶς ἑκὼν πονηρὸς οὐδ’ ἄταν ἔχων. "
And someone, taking them and stripping them of the meter which they now have, giving them a purple robe and decorating them with beautiful words, being hard to wrestle down, will show the others, who are otherwise easy to wrestle down, to be so."... in Hercules at Pholus's: "‘But indeed I do all these things by necessity; and I think no one is willingly wicked or has ruin.’" ## TRUSTWORTHY SAYINGS.
§8## ΑΞΙΟΠΙΣΤΟΥ ΓΝΩΜΑΙ. Vgl.
Vgl.
A 10 und Vorbemerkung 6 S. 116
Μενάνδρου
"ὁ μὲν Ἐπιχαρμος τοὺς θεοὺς εἶναι λέγει ἀνέμους, ὕδωρ γῆν, ἥλιον, πῦρ, ἀστέρας· ἐγὼ δ’ ὑπέλαβον χρησίμους εἶναι θεσύς τὰργύριον ἡμῖν καὶ τὸ χρυσίον μόνους. " §9"συνεκρίθη καὶ διεκρίθη κἀπῆλθεν ὅθεν ἦλθεν πάλιν, γᾶ μὲν εἰς γᾶν, πνεῦμα δ’ ἄνω·
A 10 und Vorbemerkung 6 S. 116 By Menander: "Epicharmus says that the gods are winds, water, earth, sun, fire, stars; but I supposed that the only useful gods for us are silver and gold." "It was composed and decomposed, and went back whence it came; earth indeed to earth, spirit upward.
τί τῶνδε χαλεπόν;
What is difficult in these?
οὐδὲ ἔν. " §10"ἅ γα φύσις ἀνδρῶν τί ὦν;
Not a single thing." "What, then, is the nature of men?
ἀσκοὶ πεφυσιαμένοι. " §11"ἀποθανεῖν 〈μὴ εἶ〉η, τεθνάκειν δ’ οὐκ ἐμίν 〈γα〉 διαφέρει. " §12"νοῦς ὁρῆι καὶ νοῦς ἀκούει· τἆλλα κωφὰ καὶ τυφλά. " §13"νᾶφε καὶ μέμνασ’ ἀπιστεῖν· ἄρθρα ταῦτα τᾶν φρενῶν. " §14χαλεπὸν δ’έκ μὴ καλῶς ἐχόντων λέγεν καλῶς κατ’ Ἐπίχαρμσν· ἀρτίως τε γὰρ λέλεκται καὶ εὐθέως φαίνεται οὐ καλῶς ἔχον.
Blown-up skins." "May dying not be [my lot], but being dead makes no difference to me." "The mind sees, and the mind hears; other things are deaf and blind." "Be sober and remember to disbelieve; these are the joints of the mind." "It is difficult, as Epicharmus says, to speak well from what is not well off; for it has just been spoken and immediately appears not to be well."