§1## ΠΕΡΙ ΕΥΣΧΗΜΟΣΥΝΗΣ.
1.
■ ON DECORUM 1.
Οὐκ ἀλόγως οἱ προβαλλόμενοι τὴν σοφίην πρὸς πολλὰ εἶναι χρησίμην, ταύτην δὴ τὴν ἐν τῷ βίῳ.
Not without reason do those who advance wisdom say that it is useful for many things—this wisdom, indeed, in life.
Αἱ γὰρ πολλαὶ πρὸς περιεργίην φαίνονται γεγενημέναι· λέγω δὲ, αὗται αἱ μηδὲν ἐς χρέος τῶν πρὸς ἃ διαλέγονται·
For most kinds of wisdom seem to have come into being for the sake of over-refinement; I mean, those which have nothing of utility for the things they discuss.
ληφθείη δ’ ἂν τουτέων μέρεα ἐς ἐκεῖνο, ὅτι ὅπη οὐκ ἀργίη, οὐδὲ μὴν κακίη·
But portions of these might be taken for this purpose, namely, that where there is no idleness, neither indeed is there vice.
τὸ γὰρ σχολάζον καὶ ἄπρηκτον ζητέει ἐς κακίην καὶ ἀφέλκεσθαι· τὸ δ’ ἐγρηγορὸς καὶ πρός τι τὴν διάνοιαν ἐντετακὸς ἐφειλκύσατό τι τῶν πρὸς καλλονὴν βίου τεινόντων.
For that which is idle and inactive seeks toward vice and to be dragged down; but that which is watchful and has its mind intent upon something draws to itself something of those things which tend toward the beauty of life.
Ἐῶ δὲ τουτέων τὰς μηδὲν ἐς χρέος πιπτούσας διαλέξιας· χαριεστέρη γὰρ ἡ πρὸς ἕτερον μέν τι ἐς τέχνην πεποιημένη, τέχνην δὲ τὴν πρὸς εὐσχημοσύνην καὶ δόξαν.
I pass over those of their discussions which do not fall into any utility; for more graceful is that discussion which, on the one hand, is made for some other thing toward an art, and indeed an art that tends toward decorum and reputation.
§22.
2.
Πᾶσαι γὰρ αἱ μὴ μετ’ αἰσχροκερδείης καὶ ἀσχημοσύνης καλαὶ, ᾗσι μέθοδός τις ἐοῦσα τεχνικὴ ἐργάζεται·
For all arts are beautiful which are not accompanied by sordid love of gain and indecency, in which some systematic method being present works.
ἀλλ’ εἴ γε μὴ, μὴ πρὸς ἀναιτίην δημευτέαι.
But if not, they must not be publicly condemned without cause.
Νέοι τε γὰρ αὐτέοισιν ἐμπίπτουσιν· ἀκμάζοντες δὲ δι’ ἐντροπίην ἱδρῶτας τίθενται βλέποντες· πρεσβῦται δὲ διὰ πικρίην νομοθεσίην τίθενται ἀναίρεσιν ἐκ τῶν πόλεων.
For both young men fall into them, and those in their prime, out of shame, sweat as they look on; and old men, out of bitterness, establish a law for their banishment from the cities.
Καὶ γὰρ ἀγορὴν ἐργαζόμενοι, οὔτοι μετὰ βαναυσίης ἀπατέοντες, καὶ ἐν πόλεσιν ἀνακυκλέοντες οἱ αὐτοί.
For indeed, those who work in the marketplace, not deceiving with vulgarity, and those who go about in cities are the same.
Ἴδοι δέ τις ἂν καὶ ἐπ’ ἐσθῆτος καὶ ἐν τῇσιν ἄλλῃσι περιγραφῇσι· κἢν γὰρ ἔωσιν ὑπερηφανέως κεκοσμημένοι, πουλὺ μᾶλλον φευκτέοι καὶ μισητέοι τοῖσι θεωμένοισίν εἰσιν.
One might see this also in dress and in other outward forms; for even if they are arrogantly adorned, they are much more to be avoided and hated by those who behold them.
§33.
3.
Τὴν δὲ ἐναντίην χρὴ ὧδε σκοπέειν· οἷς οὐ διδακτὴ κατασκευὴ, οὐδὲ περιεργίη· ἔκ τε γὰρ περιβολῆς καὶ τῆς ἐν ταύτῃ εὐσχημοσύνης καὶ ἀφελείης, οὐ πρὸς περιεργίην πεφυκυίης, ἀλλὰ μᾶλλον πρὸς εὐδοξίην, τό τε σύννουν, καὶ τὸ ἐν νῷ πρὸς ἑωυτοὺς διακεῖσθαι, πρός τε τὴν πορείην.
But the opposite condition must be considered thus: namely, those for whom there is no artificial preparation, nor over-refinement; for from their attire and the decorum and simplicity in it—which is not born for over-refinement, but rather for good reputation—arise both their thoughtfulness, and their being mentally well-disposed toward themselves, and also decorum in their gait.
Οἷοι ἕκαστοι σχήματι, τοιοῦτοι· ἀδιάχυτοι, ἀπερίεργοι, πικροὶ πρὸς τὰς συναντήσιας, εὔθετοι πρὸς τὰς ἀποκρίσιας, χαλεποὶ πρὸς τὰς ἀντιπτώσιας, πρὸς τὰς ὁμοιότητας εὔστοχοι καὶ ὁμιλητικοὶ, εὔκρητοι πρὸς ἅπαντας, πρὸς τὰς ἀναστάσιας σιγητικοὶ, πρὸς τὰς ἀποσιγήσιας ἐνθυμηματικοὶ καὶ καρτερικοὶ, πρὸς τὸν καιρὸν εὔθετοι καὶ λημματικοὶ, πρὸς τὰς τροφὰς εὔχρηστοι καὶ αὐτάρκεες, ὑπομονητικοὶ πρὸς καιροῦ τὴν ὑπομονὴν, πρὸς λόγους ἀνυστοὺς πᾶν τὸ ὑποδειχθὲν ἐκφέροντες, εὐεπίῃ χρώμενοι, χάριτι διατιθέμενοι, δόξῃ τῇ ἐκ τουτέων διισχυριζόμενοι, ἐς ἀληθείην πρὸς τὸ ὑποδειχθὲν ἀποτερματιζόμενοι.
Such as they are in outward bearing, such they are in character: composed, free from over-refinement, serious in encounters, prompt in replies, firm in face of adversities, apt and sociable in similarities, well-tempered toward all, silent during disturbances, thoughtful and patient during silences, ready and quick to seize opportunities, moderate and self-sufficient regarding foods, patient for the endurance that the occasion requires, bringing out everything that has been indicated for effective arguments, using good speech, disposing others with grace, relying on the reputation that comes from these things, bounding their efforts toward truth in accordance with what has been indicated.
§44.
4.
Ἡγεμονικωτατον μὲν οὖν τουτέων ἁπάντων τῶν προειρημένων ἡ φύσις· καὶ γὰρ οἱ ἐν τέχναισιν, ἢν προσῇ αὐτέοισι τοῦτο, διὰ πάντων τουτέων πεπόρευνται τῶν προειρημένων.
Now nature is the most sovereign of all these things mentioned above; for those also in the arts, if this nature is present in them, have traversed all these aforementioned things.
Ἀδίδακτον γὰρ τὸ χρέος ἔν τε τῇ σοφίῃ καὶ ἐν τῇ τέχνῃ· πρόσθε μὲν ἢ διδαχθῇ, ἐς τὸ ἀρχὴν λαβεῖν ἡ φύσις κατεῤῥύη καὶ κέχυται, ἡ δὲ σοφίη ἐς τὸ εἰδῆσαι τὰ ἀπ’ αὐτέης τῆς φύσιος ποιεύμενα.
For the utility both in wisdom and in art is untaught; before it is taught, in order to take a beginning, nature has flowed down and poured itself out, and wisdom is for knowing the things produced by nature itself.
Καὶ γὰρ ἐν ἀμφοτέροισι τοῖσι λόγοισι πολλοὶ κρατηθέντες οὐδαμῆ συναμφοτέροισιν ἐχρήσαντο τοῖσι πρήγμασιν ἐς δεῖξιν· ἐπὴν οὖν τις αὐτέων ἐξετάζῃ τι πρὸς ἀληθείην τῶν ἐν ῥήσει τιθεμένων, οὐδαμῆ τὰ πρὸς φύσιν αὐτέοισι χωρήσει.
For indeed, in both kinds of discourse, many who have been overcome have in no way used both things together for demonstration; whenever, therefore, one of them examines in truth any of the things laid down in speech, in no way will the things according to nature succeed for them.
Εὑρίσκονται γοῦν οὗτοι παραπλησίην ὁδὸν ἐκείνοισι πεπορευμένοι.
At any rate, these are found to have traveled a path similar to those.
Διόπερ ἀπογυμνούμενοι τὴν πᾶσαν ἀμφιέννυνται κακίην καὶ ἀτιμίην.
Therefore, being stripped bare, they clothe themselves in all baseness and dishonor.
Καλὸν γὰρ ἐκ τοῦ διδαχθέντος ἔργου λόγος· πᾶν γὰρ τὸ ποιηθὲν τεχνικῶς ἐκ λόγου ἀνηνέχθη· τὸ δὲ ῥηθὲν τεχνικῶς, μὴ ποιηθὲν δὲ, μεθόδου ἀτέχνου δεικτικὸν ἐγενήθη· τὸ γὰρ οἴεσθαι μὲν, μὴ πρήσσειν δὲ, ἀμαθίης καὶ ἀτεχνίης σημεῖόν ἐστιν· οἴησις γὰρ μάλιστα ἐν ἰητρικῇ αἰτίην μὲν τοῖσι κεχρημένοισιν, ὄλεθρον δὲ τοῖσι χρεομένοισιν ἐπιφέρει· καὶ γὰρ ἢν ἑωυτοὺς ἐν λόγοισι πείσαντες οἰηθῶσιν εἰδέναι ἔργον τὸ ἐκ μαθήσιος, καθάπερ χρυσὸς φαῦλος ἐν πυρὶ κριθεὶς τοιούτους αὐτοὺς ἀπέδειξεν.
For discourse arising from a taught work is beautiful; for everything made artistically has been referred back to discourse; but that which is spoken artistically, but not practiced, becomes indicative of an artless method; for to think indeed, but not to act, is a sign of ignorance and lack of art; for opinion especially in medicine brings blame to those who employ it, and destruction to those who use it; for indeed if, having persuaded themselves in words, they think they know the work that comes from learning, just as base gold, when tested in fire, shows them to be such.
Καίτοι γε τοιαύτη ἡ πρόῤῥησις ἀπαρηγόρητος.
And yet, such a prognosis is inexorable.
ᾟ σύνεσις ὁμογενής ἐστιν, εὐθὺ τὸ πέρας ἐδήλωσε γνῶσις· τῶν δ’ ὁ χρόνος τὴν τέχνην εὐοδέα κατέστησεν, ἢ τοῖσιν ἐς τὴν παραπλησίην οἶμον ἐμπίπτουσι τὰς ἀφορμὰς δήλους ἐποίησε.
In whom understanding is innate, knowledge straightway showed the end; and of others, time has made their art successful, or has made clear the resources for those who fall into a similar path.