Factional Strife and the Road to Servitude

Livy, ab Urbe Condita 1.17:

“The struggle and desire for absolute power was exercising the minds of the senators, but this power was not granted to any individuals, because no one in the new state was greatly preeminent above the others. Therefore, the contest was waged among the classes through factional strife. Those who were born as Sabines, considering that they had not had a share in the throne following the death of Titus Tatius, wished that one of their own would be made king, so that they would not lose hold of power in the ostensibly equal society. The Romans, however, dismissed the idea of a foreign king. Yet, despite all of their varying desires, they wanted universally to be ruled by a king, because they had not yet tasted the sweet fruit of liberty. Fear then seized the senators that the state would lack government, the army would lack a general, and that some external force would threaten them, since so many of the neighboring peoples had been provoked to anger.”

Patrum interim animos certamen regni ac cupido versabat; necdum ad singulos, quia nemo magnopere eminebat in novo populo, pervenerat: factionibus inter ordines certabatur. Oriundi ab Sabinis, ne quia post Tati mortem ab sua parte non erat regnatum in societate aequa possessionem imperii amitterent, sui corporis creari regem volebant: Romani veteres peregrinum regem aspernabantur. In variis voluntatibus regnari tamen omnes volebant, libertatis dulcedine nondum experta. Timor deinde patres incessit ne civitatem sine imperio, exercitum sine duce, multarum circa civitatium inritatis animis, vis aliqua externa adoriretur.

Words for a Mouse in the House

There was a mouse in the house in the early morning…

 

“We will happily dedicate a trophy to the murder of mice.”
στήσομεν εὐθύμως τὸ μυοκτόνον ὧδε τρόπαιον, Batrakhomuomakhia 159

“To mice creeping onto his table, he said: “Look, even Diogenes feeds parasites!”
Πρὸς τοὺς ἑρπύσαντας ἐπὶ τὴν τράπεζαν μῦς, “ἰδού,” φησί,“καὶ Διογένης παρασίτους τρέφει.” Diogenes Laertius, 6.40.2

 

Some Mouse Compounds

μυόβρωτος, “mouse-eaten”
μυοδόχος, “mouse-harboring
μυοειδής, “Mouse-like”
μυοθήρας, “mouse-hunter”
μυοκτόνος, “mouse-killer”
μυομαχία, “mouse-battle”
μυοπάρων, a light pirate vessel, lit. “mouse-cheeks”
μύουρος, “mouse-tail”
μυόχοδον, “mouse-dung”

 

Two Mouse Proverbs from Michael Apostolios

“A mouse bites a child and runs away”. A proverb used when the small harm the great.
Μῦς δακὼν παῖδ’ ἀπέφυγε: παρόσον καὶ οἱ μικροὶ τοὺς μεγάλους λυποῦσιν ἐνίοτε.

“A mouse didn’t retreat into his hole, but was carrying a gourd.” A proverb applied to those who can do nothing for themselves but want to help others and make much of it.”

Μῦς εἰς τρώγλην οὐ χωρῶν, κολοκύνταν ἔφερεν: ἐπὶ τῶν ἑαυτοῖς μὴ δυναμένων καὶ ἄλλοις θελόντων βοηθῆσαι καὶ περιποιήσασθαι.

Go here for Mouse proverbs from the Suda

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Epicurus’ First Five Maxims

As printed in Diogenes Laertius’ Lives of the Eminent Philosophers

1. “The blessed and imperishable neither has troubles or gives them to others, so he is bound by neither anger nor debt—for this sort of thing brings weakness.”

I. Τὸ μακάριον καὶ ἄφθαρτον οὔτε αὐτὸ πράγματα ἔχει οὔτε ἄλλῳ παρέχει, ὥστε οὔτε ὀργαῖς οὔτε χάρισι συνέχεται· ἐν ἀσθενεῖ γὰρ πᾶν τὸ τοιοῦτον. ἐν ἄλλοις (fg. 355 Us.) δέ φησι τοὺς

 

2. “Death is nothing to us. For when [the body] has broken down it perceives nothing. That which is not perceived is nothing to us.”

II. ῾Ο θάνατος οὐδὲν πρὸς ἡμᾶς· τὸ γὰρ διαλυθὲν ἀναισθητεῖ· τὸ δ’ ἀναισθητοῦν οὐδὲν πρὸς ἡμᾶς.

 

3. “The limit of pleasure’s greatness is the removal of all pain. When pleasure is here, for that amount of time, there is no physical or mental pain or the two together.”

III. ῞Ορος τοῦ μεγέθους τῶν ἡδονῶν ἡ παντὸς τοῦ ἀλγοῦντος ὑπεξαίρεσις. ὅπου δ’ ἂν τὸ ἡδόμενον ἐνῇ, καθ’ ὃν ἂν χρόνον ᾖ, οὐκ ἔστι τὸ ἀλγοῦν ἢ τὸ λυπούμενον ἢ τὸ συναμφότερον.

 

4. “Constant pain does not persist in the body, but extreme pain, when it does exist, and that which only balances out the body’s pleasure, will not persist for many days. Even long sicknesses allow an excess of bodily pleasure over pain.”

IV. Οὐ χρονίζει τὸ ἀλγοῦν συνεχῶς ἐν τῇ σαρκί, ἀλλὰ τὸ μὲν ἄκρον τὸν ἐλάχιστον χρόνον πάρεστι, τὸ δὲ μόνον ὑπερτεῖνον τὸ ἡδόμενον κατὰ σάρκα οὐ πολλὰς ἡμέρας συμμένει. αἱ δὲ πολυχρόνιοι τῶν ἀρρωστιῶν πλεονάζον ἔχουσι τὸ ἡδόμενον ἐν τῇ σαρκὶ ἤπερ τὸ ἀλγοῦν.

 

5. “It is impossible to live pleasurably without living thoughtfully, nobly and justly; nor is it possible to live thoughtfully, nobly and justly without living pleasurably. Whenever something is missing from life, such as being thoughtful, it is not possible to live pleasurably even if one is still noble and just.”

V. Οὐκ ἔστιν ἡδέως ζῆν ἄνευ τοῦ φρονίμως καὶ καλῶς καὶ δικαίως, <οὐδὲ φρονίμως καὶ καλῶς καὶ δικαίως> ἄνευ τοῦ ἡδέως. ὅτῳ δὲ τοῦτο μὴ ὑπάρχει ἐξ οὗ ζῆν φρονίμως, καὶ καλῶς καὶ δικαίως ὑπάρχει, οὐκ ἔστι τοῦτον ἡδέως ζῆν.

 

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The Lost Works of Epicurus, a List

From Diogenes Laertius, 10.27-28

37 Seven books On Nature
Περὶ φύσεως ἑπτὰ καὶ τριάκοντα.

On Atoms and Emptiness
Περὶ ἀτόμων καὶ κενοῦ.

On Lust
Περὶ ἔρωτος.

Summary of Writings Against Physicians [or Natural Philosophers]
Ἐπιτομὴ τῶν πρὸς τοὺς φυσικούς.

Against the Megarians
Πρὸς τοὺς Μεγαρικούς.

Problems
Διαπορίαι.

Proper Beliefs
Κύριαι δόξαι.

On Choices and Avoidances
Περὶ αἱρέσεων καὶ φυγῶν.

On the End
Περὶ τέλους.

On Standards, or “Canon”
Περὶ κριτηρίου ἢ Κανών.

Khairedêmos
Χαιρέδημος.

Concerning the Gods
Περὶ θεῶν.

Concerning Holiness
Περὶ ὁσιότητος.

Hegesianax
Ἡγησιάναξ.

Five books, On Lifes
Περὶ βίων δ᾽.

On Just Behavior
Περὶ δικαιοπραγίας.

Neokles, dedicated to Themistes
Νεοκλῆς πρὸς Θεμίσταν.

Symposium
Συμπόσιον.

Eurulokhos, for Metrodoros
Εὐρύλοχος πρὸς Μητρόδωρον.

On Seeing
Περὶ τοῦ ὁρᾶν.

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Concerning Angles in Atoms
Περὶ τῆς ἐν τῇ ἀτόμῳ γωνίας.

On Touch
Περὶ ἁφῆς.

On Fate
Περὶ εἱμαρμένης.

Beliefs about Sensations, against Timocrates
Περὶ παθῶν δόξαι πρὸς Τιμοκράτην.

Predicting the Future
Προγνωστικόν.

And Introduction to Philosophy
Προτρεπτικός.

On Ghosts
Περὶ εἰδώλων.

On Appearance
Περὶ φαντασίας.

Aristoboulos
Ἀριστόβουλος.

On Music
Περὶ μουσικῆς.

On Justice and the Other Virtues
Περὶ δικαιοσύνης καὶ τῶν ἄλλων ἀρετῶν.

On Gifts and Giving Thanks
Περὶ δώρων καὶ χάριτος.

Polymedes
Πολυμήδης.

Three books: Timokrates
Τιμοκράτης γ᾽.

Four Books: Metrodoros
Μητρόδωρος ε᾽.

Antidoros
Ἀντίδωρος β᾽.

Beliefs about Sickness, Against Mithrês
Περὶ νόσων δόξαι πρὸς Μίθρην.

Kallistolas
Καλλιστόλας.

On Kingship
Περὶ βασιλείας.

Anaximenes
Ἀναξιμένης.

Letters
Ἐπιστολαί.

Worried About Government Cycles? Read Polybius, Not Plato

Yesterday I read a slightly disturbing piece comparing the views of Steve Bannon and Plato concerning movements in governments. Without comment on this, a friend asked me about the same basic passage from Plato, because it was discussed on the BBC:

The passage at the center of this appears to be as follows:

Plato, Republic  564a

“It is likely, I said, that tyranny emerges out of no other state except for democracy—the greatest and most savage servitude emerges, I suppose, from the greatest freedom.”

Εἰκότως τοίνυν, εἶπον, οὐκ ἐξ ἄλλης πολιτείας τυραννὶς καθίσταται ἢ ἐκ δημοκρατίας, ἐξ οἶμαι τῆς ἀκροτάτης ἐλευθερίας δουλεία πλείστη τε καὶ ἀγριωτάτη.

The problem with the discussions, however, is that Plato’s interlocutors take a very long time to get to this point: the discussion about the four types of government starts at 544a  So picking out this single passage is kind of like watching one series of the Superbowl and thinking you know the whole game (sorry Atlanta).

(And, as an aside, plucking any bit out of its context in a Platonic dialogue is a little dodgy. [And I say this with authority as someone whose hobby is taking quotations out of context.] I am not a Platonist, but I have read enough to know that each dialogue presents its own development of arguments, essentially a self-contained universe of ideas. The dialogues do interrelate, but an idea projected in one is not a universal assertion. This is especially true in the Republic.]

Much earlier in the piece, Plato starts to discuss democracy. His issue has to do with the importance of money:

Rep. 555b

“Therefore, I said, this sort of manner facilitates the change from oligarchy into democracy, through the insatiable pursuit for its proposed good, that there be as much wealth as possible?”

How’s that?

I guess I mean that when those who rule in a state rule because they possess much, they are not willing to restrain by law however many of the youth are unhindered, to prevent them from spending and wasting their own wealth, because they hope that by acquiring and lending money on their possessions, they might become even wealthier still and more honored.

Ah, alright.

Therefore it is clear in this city that it is impossible to honor wealth and obtain sufficient wisdom among the citizens at the same time, but, rather, it is necessary to care for one or the other?

Ok, he said, that seems right.”

Οὐκοῦν, ἦν δ’ ἐγώ, μεταβάλλει μὲν τρόπον τινὰ τοιόνδε ἐξ ὀλιγαρχίας εἰς δημοκρατίαν, δι’ ἀπληστίαν τοῦ προκειμένου ἀγαθοῦ, τοῦ ὡς πλουσιώτατον δεῖν γίγνεσθαι;

Πῶς δή;

῞Ατε οἶμαι ἄρχοντες ἐν αὐτῇ οἱ ἄρχοντες διὰ τὸ πολλὰ κεκτῆσθαι, οὐκ ἐθέλουσιν εἴργειν νόμῳ τῶν νέων ὅσοι ἂν ἀκόλαστοι γίγνωνται, μὴ ἐξεῖναι αὐτοῖς ἀναλίσκειν τε καὶ ἀπολλύναι τὰ αὑτῶν, ἵνα ὠνούμενοι τὰ τῶν τοιούτων καὶ εἰσδανείζοντες ἔτι πλουσιώτεροι καὶ ἐντιμότεροι γίγνωνται.

Παντός γε μᾶλλον.

Οὐκοῦν δῆλον ἤδη τοῦτο ἐν πόλει, ὅτι πλοῦτον τιμᾶν καὶ σωφροσύνην ἅμα ἱκανῶς κτᾶσθαι ἐν τοῖς πολίταις ἀδύνατον, ἀλλ’ ἀνάγκη ἢ τοῦ ἑτέρου ἀμελεῖν ἢ τοῦ ἑτέρου;

᾿Επιεικῶς, ἔφη, δῆλον.

Παραμελοῦντες δὴ ἐν ταῖς ὀλιγαρχίαις καὶ ἐφιέντες ἀκολασταίνειν οὐκ ἀγεννεῖς ἐνίοτε ἀνθρώπους πένητας ἠνάγκασαν γενέσθαι.

(It is interesting that the anti-financial aspect of this dialogue is praised by few…) Plato’s vision of political change is not merely shaped by an aristocratic prejudice against new money, but it is also conditioned by Athenian and local Greek histories. His sample sizes are not large enough! The political cycles envisioned by the later historian Polybius seem a lot more realistic and pertinent, to my taste.

Polybius, Histories 6.4

“The proof that what I have said is true comes from the following. It must not be asserted that every well-made government is a principality, but only the government which is assented to voluntarily and which is governed by reason rather than fear and force. Nor should we consider every oligarchy to be an aristocracy: the latter emerges only when men rule because they are the most just and the most prudent. In a similar way, a true democracy is not that in which the majority has the power to do whatever it wants, but what counts is if the will of the majority enforces observance of its traditional laws, honor to the customary laws, duty to parents, respect to elders, obedience to the laws—then it is right to call a state a democracy.

From this, we can isolate six types of government: the three I have just mentioned and three additional, related forms, monarchy, oligarchy, and mob rule. The first of these, monarchy, arises naturally, and without machination. The second follows it and develops from it with preparation and adjustment. Once this has transformed into the evil form akin to it, tyranny, and aristocracy develops from the dissolution of both. When aristocracy devolves into oligarchy as is natural, and the people turn into rage over the injustice of their leaders, democracy emerges. Over time, mob-rule develops from outrage and illegality. Anyone can understand clearly from this pattern that the things I am saying now are true, based on the nature of each government in its origins and its evolution.”

polybius

ὅτι δ᾽ ἀληθές ἐστι τὸ λεγόμενον ἐκ τούτων συμφανές. [2] οὔτε γὰρ πᾶσαν δήπου μοναρχίαν εὐθέως βασιλείαν ῥητέον, ἀλλὰ μόνην τὴν ἐξ ἑκόντων συγχωρουμένην καὶ τῇ γνώμῃ τὸ πλεῖον ἢ φόβῳ καὶ βίᾳ κυβερνωμένην: [3] οὐδὲ μὴν πᾶσαν ὀλιγαρχίαν ἀριστοκρατίαν νομιστέον, ἀλλὰ ταύτην, ἥτις ἂν κατ᾽ ἐκλογὴν ὑπὸ τῶν δικαιοτάτων καὶ φρονιμωτάτων ἀνδρῶν βραβεύηται. [4] παραπλησίως οὐδὲ δημοκρατίαν, ἐν ᾗ πᾶν πλῆθος κύριόν ἐστι ποιεῖν ὅ, [5] τι ποτ᾽ ἂν αὐτὸ βουληθῇ καὶ πρόθηται παρὰ δ᾽ ᾧ πάτριόν ἐστι καὶ σύνηθες θεοὺς σέβεσθαι, γονεῖς θεραπεύειν, πρεσβυτέρους αἰδεῖσθαι, νόμοις πείθεσθαι, παρὰ τοῖς τοιούτοις συστήμασιν ὅταν τὸ τοῖς πλείοσι δόξαν νικᾷ, τοῦτο καλεῖν δεῖ δημοκρατίαν. διὸ καὶ γένη μὲν ἓξ εἶναι ῥητέον πολιτειῶν, [6] τρία μὲν ἃ πάντες θρυλοῦσι καὶ νῦν προείρηται, τρία δὲ τὰ τούτοις συμφυῆ, λέγω δὲ μοναρχίαν, ὀλιγαρχίαν, ὀχλοκρατίαν. [7] πρώτη μὲν οὖν ἀκατασκεύως καὶ φυσικῶς συνίσταται μοναρχία, ταύτῃ δ᾽ ἕπεται καὶ ἐκ ταύτης γεννᾶται μετὰ κατασκευῆς καὶ διορθώσεως βασιλεία. [8] μεταβαλλούσης δὲ ταύτης εἰς τὰ συμφυῆ κακά, λέγω δ᾽ εἰς τυραννίδ᾽, αὖθις ἐκ τῆς τούτων καταλύσεως ἀριστοκρατία φύεται. [9] καὶ μὴν ταύτης εἰς ὀλιγαρχίαν ἐκτραπείσης κατὰ φύσιν, τοῦ δὲ πλήθους ὀργῇ μετελθόντος τὰς τῶν προεστώτων ἀδικίας, γεννᾶται δῆμος. [10] ἐκ δὲ τῆς τούτου πάλιν ὕβρεως καὶ παρανομίας ἀποπληροῦται σὺν χρόνοις ὀχλοκρατία. [11] γνοίη δ᾽ ἄν τις σαφέστατα περὶ τούτων ὡς ἀληθῶς ἐστιν οἷα δὴ νῦν εἶπον, ἐπὶ τὰς ἑκάστων κατὰ φύσιν ἀρχὰς καὶ γενέσεις καὶ μεταβολὰς ἐπιστήσας.

anaklosis

People-devouring, Bribe-Swallowing, People-eating Kings

[Go here for etymologies for tyrant]

Plato, Republic  564a

“It is likely, I said, that tyranny emerges out of no other state except for democracy—the greatest and most savage servitude emerges, I suppose, from the greatest freedom.”

Εἰκότως τοίνυν, εἶπον, οὐκ ἐξ ἄλλης πολιτείας τυραννὶς καθίσταται ἢ ἐκ δημοκρατίας, ἐξ οἶμαι τῆς ἀκροτάτης ἐλευθερίας δουλεία πλείστη τε καὶ ἀγριωτάτη.

 

Hom. Il. 1.231

“You are a people-eating king who rules over nobodies”
δημοβόρος βασιλεὺς ἐπεὶ οὐτιδανοῖσιν ἀνάσσεις·

Apollonius Sophista

“People-eater: one who eats the people’s common goods”
δημοβόρος ὁ τὰ τοῦ δήμου κοινὰ κατεσθίων.

Photius

“People Eater: one who eats the common goods”
Δημοβόρος· ὁ τὰ δημόσια ἐσθίων.

Schol. ad Il. bT ad. Il. 1.231ex

“This [comment] disturbs the masses. For the most serious accusation is making the common goods your own…”

ex. δημοβόρος: κινητικὰ ταῦτα τοῦ πλήθους· μεγίστη γὰρ κατηγορία τὸ σφετερίζεσθαι τὰ κοινά. b(BCE3E4)T

Eustathius, Commentary on the Iliad 1.143.27

“The insult “people-devouring king” is aimed especially at moving the people and provoking Agamemnon to Anger. Just as the term “gift-devourer” emphasizes the evil of taking bribes, just so here the term dêmoboros highlights the injustice which is more subtly announced in the phrase “deprive one of gifts”. Note as well that Agamemnon is maligned not just for drinking [being “wine-heavy”] but also for eating.”

σφόδρα δὲ κινητικὸν τοῦ δήμου τὸ δημοβόρος βασιλεύς καὶ ἐρεθιστικὸν εἰς θυμόν. ὥσπερ δὲ παρ’ ῾Ησιόδῳ τὸ δωροφάγοι ἐπιτείνει τὸ κακὸν τοῦ δωροληπτεῖν, οὕτω κἀνταῦθα τὴν ἀδικίαν τὸ δημοβόρον, ὃ ἠρέμα ὑπελαλήθη καὶ ἐν τῷ «δῶρ’ ἀποαιρεῖσθαι». ὅρα δὲ καὶ ὅτι οὐ μόνον οἰνοβαρὴς ὁ ᾿Αγαμέμνων σκώπτεται ἀλλὰ καὶ βορός.

Eustathius, Commentary to the Iliad 4.448.7

“For the allies of the Trojans eat the public goods of the people and the leaders of the Argives drink the public goods. It has already been shown that, when a division of spoils was made, some portion was granted from the common shares to the king and for the symposia of the best men—the misuse of this makes the king a “people-eater”—by which this means a “consumer of the people’s things. For to claim that dêmoboros is the same as cannibalism [anthropo-phagy], that he eats the people, is both bitter to the thought and harmful to the sense. For it is clear that this is not what is being criticized, because it is not the people [demos] rather than the things of the people, the public goods, as is clear from other compounds like demiopratôn, which Kômikos brings up, or also from the Homeric dêmioergôn.”

οἵ τε γὰρ τῶν Τρώων ἐπίκουροι δήμια ἤσθιον τὰ τῶν λαῶν ἔδοντες, καὶ οἱ τῶν ᾿Αργείων ἡγήτορες δήμια ἔπινον. δεδήλωται γὰρ ἤδη ὅτι δασμοῦ γινομένου μερὶς ἐδίδοτό τις τῷ βασιλεῖ ἐκ τῶν κοινῶν καὶ εἰς τὰ τῶν ἀριστέων συμπόσια, ὧν ἡ παράχρησις δημοβόρον τὸν βασιλέα ποιεῖ, ταὐτὸν δ’ εἰπεῖν δημιοβόρον. [Φάναι γὰρ δημοβόρον τὸν δίκην ἀνθρωποφάγου αὐτὸν τὸν δῆμον ἐσθίοντα δριμὺ μὲν τῇ ἐννοίᾳ, πάνυ δὲ ἀτηρὸν τῇ τροπῇ. Σημείωσαι δὲ καὶ ὅτι ἔκπαλαι μὲν οὐ ψεκτὸν ἦν, ὥσπερ οὐδὲ ὁ δῆμος, οὕτως οὐδὲ ὁ δήμιος οὐδὲ τὸ δήμιον, ὡς δῆλον ἔκ τε τῶν δημιοπράτων, ὧν μέμνηται καὶ ὁ Κωμικός, καὶ ἐκ τῶν ῾Ομηρικῶν δημιοεργῶν.

Theognis 1179-1182

“Kyrnus, revere and fear the gods. For this restrains a man
From doing or saying anything sinful.
Put a people-eating tyrant to rest however you want—
No criticism will come from the gods for that.”

Κύρνε, θεοὺς αἰδοῦ καὶ δείδιθι· τοῦτο γὰρ ἄνδρα
εἴργει μήθ’ ἕρδειν μήτε λέγειν ἀσεβῆ.
δημοφάγον δὲ τύραννον ὅπως ἐθέλεις κατακλῖναι
οὐ νέμεσις πρὸς θεῶν γίνεται οὐδεμία.

Hes. Works and Days 219-223

“Oath runs immediately from crooked judgments.
And a roar rises from wounded Justice where men strike,
Bribe-eating men who apply the law with crooked judgments.

αὐτίκα γὰρ τρέχει ῞Ορκος ἅμα σκολιῇσι δίκῃσιν·
τῆς δὲ Δίκης ῥόθος ἑλκομένης ᾗ κ’ ἄνδρες ἄγωσι
δωροφάγοι, σκολιῇς δὲ δίκῃς κρίνωσι θέμιστας·

263-266

“Guard against these things, kings, and straighten your stories,
Bribe-eaters, forget about your crooked rulings completely.
Who fashions evil for another man brings it on himself.
The vilest end comes for the man who has made evil plans.”

ταῦτα φυλασσόμενοι, βασιλῆς, ἰθύνετε μύθους,
δωροφάγοι, σκολιέων δὲ δικέων ἐπὶ πάγχυ λάθεσθε.
οἷ αὐτῷ κακὰ τεύχει ἀνὴρ ἄλλῳ κακὰ τεύχων,
ἡ δὲ κακὴ βουλὴ τῷ βουλεύσαντι κακίστη.

Schol ad Hes. Prolg. 125

“He says this educationally, answering to the kings who should make a great effort to make people prosperous even though some of them take bribes. Not only this, he says clearly that if the kingly right is bestowed by the gods to do good, then it is right that kingly men be givers of wealth, and to expunge wrong doing, including a desire for money, for which they should be leaders for others according to the will of the gods.”

ΠΛΟΥΤΟΔΟΤΑΙ. Τοῦτο παιδευτικῶς εἶπεν, ἀποκρινόμενος πρὸς τοὺς βασιλεῖς, οἳ πολλοῦ δέουσιν εὐπόρους ποιεῖν τοὺς ἀνθρώπους δωροφάγοι τινὲς ὄντες. Μονονουχὶ λέγει σαφῶς, εἰ γέρας ἐστὶ βασιλικὸν προτεινόμενον ὑπὸ τῶν θεῶν τὸ ἀγαθοποιεῖν, καὶ πλουτοδότας εἶναι δεῖ τοὺς βασιλικοὺς ἄνδρας, καθαρεύειν τε πάσης κακουργίας, καὶ τῆς τῶν χρημάτων ἐπιθυμίας, ὧν εἰσιν ἄλλοις χορηγοὶ κατὰβούλησιν τῶν θεῶν. PROCLUS.

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Even the Gods are Slaves to Fate

Palladas (Greek Anthology 9.144)

“I marveled to see the bronze son of Zeus, once in everyone’s prayers, cast aside at a crossroads. I was sorely vexed, and said, ‘Oh three-mooned protector from evil, though you never lost a battle, you now lie prostrate?’ Smiling, the god stood next to me and said, ‘Though I be a god, I have learned my slavery to Fate.’”

Τὸν Διὸς ἐν τριόδοισιν ἐθαύμασα χάλκεον υἷα,
τὸν πρὶν ἐν εὐχωλαῖς, νῦν παραριπτόμενον.
ὀχθήσας δ’ ἄρ’ ἔειπον· „᾿Αλεξίκακε τρισέληνε,
μηδέποθ’ ἡττηθεὶς σήμερον ἐξετάθης;”
νυκτὶ δὲ μειδιόων με θεὸς προσέειπε παραστάς·
„Καιρῷ δουλεύειν καὶ θεὸς ὢν ἔμαθον.”