Further Lyric Inducements to Drink

PMG 900

“Ah, but I wish I were a large bit of gold
And a beautiful lady would wear me with a pure mind.”

εἴθ᾿ ἄπυρον καλὸν γενοίμην μέγα χρυσίον |
dκαί με καλὴ γυνὴ φοροίη καθαρὸν θεμένη νόον

PMG 901

“Drink with me. Be Young with me. Love with Me. Wear crowns with me.”

σύν μοι πῖνε, συνήβα, συνέρα, συστεφανηφόρει

PMG 902

“Be crazy with me when I’m crazy
Be sensible when I have sense.”

σύν μοι μαινομένῳ μαίνεο, σὺν σώφρονι
σωφρόνει.

Greek Anthology, 7.415 [=Callimachus 37]

“You are walking over the grave of a man who knew how to sing,
Callimachus, who also could laugh at the right time with a drink.”

Βαττιάδεω παρὰ σῆμα φέρεις πόδας, εὖ μὲν ἀοιδὴν
εἰδότος, εὖ δ᾿ οἴνῳ καίρια συγγελάσαι.

Alcaeus, Fr. 38A (P. Oxy. 1233 fr. 1)

“Drink and get drunk with me, Melanippos.
Why would you say that once you cross the great eddying
River of Acheron you will see the pure light of the sun again?

πῶνε [καὶ μέθυ᾿ ὦ] Μελάνιππ᾿ ἄμ᾿ ἔμοι· τί [φαῖς †
ὄταμε[. . . .]διννάεντ᾿ † Ἀχέροντα μέγ[αν πόρον
ζάβαι[ς ἀ]ελίω κόθαρον φάος [ἄψερον

Anacreon, fr. 412

“I’m drunk, won’t you let me go home?”

οὐ δηὖτέ μ᾿ ἐάσεις μεθύοντ᾿ οἴκαδ᾿ ἀπελθεῖν;

From medievalists.net

Pliny Plans a Staycation

Pliny, Letters 3.1 to Calvisius Rufus

“I am incapable of recalling a time I spent as pleasantly as I just did when I went to see Spurinna—and, in fact, I cannot imagine anyone I would rather imitate more in my old age, should I be allowed to grow old. For no way of living is better designed than his. A well-planned life pleases me as much as the circuit of the stars. This is especially true when it comes to the old—for while a limited amount of chaos and excitement is not inappropriate for the young, a completely calm and ordered life is better for the elderly. Their public service is over and any aims for advancement is perverse at this point.

Spurinna insistently follows this rule and even in small things—minor if they did not happen daily—he follows a plan as if an orbiting body. He lies abed a bit every morning but then asks for his shoes in the second hour and takes a three-mile walk to exercise his mind no less than his body. If his friends are present, they have the most earnest conversations. If they are not there, he has a book read—something he also does at times when his friends are there if it will not annoy them too much. Then, once he sits down, the book is read again or, even better, the conversation continues. Then he climbs into his carriage and takes his wife—a model of her gender—or some friend—recently, me!—along with him.

How fine it is, how sweet a secret! How much of the past one finds there—what deeds and what heroes you hear of! What principles you absorb! He bows to his own modesty, however, and does not seem to give orders. After he has been driven seven miles or so, he walks another mile, and then returns to sit again or he goes back to his writing. For then he writes the most learned lyric lines in both Latin and Greek—they are amazingly sweet and impressive as well for their charm, humor, and grace which the taste of the one who writes them only increases.”

Nescio an ullum iucundius tempus exegerim, quam quo nuper apud Spurinnam fui, adeo quidem ut neminem magis in senectute, si modo senescere datum est, aemulari velim; nihil est enim illo vitae genere distinctius. Me autem ut certus siderum cursus ita vita hominum disposita delectat. Senum praesertim: nam iuvenes confusa adhuc quaedam et quasi turbata non indecent, senibus placida omnia et ordinata conveniunt, quibus industria sera turpis ambitio est.

Hanc regulam Spurinna constantissime servat; quin etiam parva haec—parva si non cotidie fiant—ordine quodam et velut orbe circumagit. Mane lectulo continetur, hora secunda calceos poscit, ambulat milia passuum tria nec minus animum quam corpus exercet. Si adsunt amici, honestissimi sermones explicantur; si non, liber legitur, interdum etiam praesentibus amicis, si tamen illi non gravantur. Deinde considit, et liber rursus aut sermo libro potior; mox vehiculum ascendit, adsumit uxorem singularis exempli vel aliquem amicorum, ut me  proxime. Quam pulchrum illud, quam dulce secretum! quantum ibi antiquitatis! quae facta, quos viros audias! quibus praeceptis imbuare! quamvis ille hoc temperamentum modestiae suae indixerit, ne  praecipere videatur. Peractis septem milibus passuum iterum ambulat mille, iterum residit vel se cubiculo ac stilo reddit. Scribit enim et quidem utraque lingua lyrica doctissima; mira illis dulcedo. mira suavitas, mira hilaritas, cuius gratiam cumulat sanctitas scribentis.

Image result for pliny the younger

Before 78 Was the New 28

Mimnermus fr. 1

what is life, and what pleasure is there, without golden Aphrodite?
let me die when I stop caring about these things:
secret love, and gentle gifts, and the bed.
things like these are the blooms of youth –
delicious to men and women alike.

but then old age comes bounding.
always it makes a man a disfigured thing, a base thing.
ugly cares press at his soul nonstop.
when he looks on the rays of the sun, no joy.
no, instead boys hate him,
and women, they scorn him.

such are the ways god made old age a pain in the ass.

τίς δὲ βίος, τί δὲ τερπνὸν ἄτερ χρυσῆς Ἀφροδίτης,
τεθναίην ὅτε μοι μηκέτι ταῦτα μέλοι,
κρυπταδίη φιλότης καὶ μείλιχα δῶρα καὶ εὐνή,
οἷ᾽ ἥβης ἄνθ εα γίγνεται ἁρπαλέα
ἀνδράσιν ἠδὲ γυναιξίν: ἐπεὶ δ᾽ ὀδυνηρὸν ἐπέλθῃ
γῆρας, ὅ τ᾽ αἰσχρὸν ὁμῶς καὶ κακὸν ἄνδρα τιθεῖ,
αἰεί μιν φρένας ἀμφὶ κακαὶ τείρουσι μέριμναι,
οὐδ᾽ αὐγὰς προσορῶν τέρπεται ἠελίου,
ἀλλ᾽ ἐχθρὸς μὲν παισίν, ἀτίμαστος δὲ γυναιξίν,
οὕτως ἄργαλέον γῆρας ἔθηκε θεός.

Larry Benn has a B.A. in English Literature from Harvard College, an M.Phil in English Literature from Oxford University, and a J.D. from Yale Law School. Making amends for a working life misspent in finance, he’s now a hobbyist in ancient languages and blogs at featsofgreek.blogspot.com.

Learning Something for Old Age

Euripides Suppliants, 187-189 (Full Greek text on the Scaife Viewer)

“Sparta is savage and duplicitous.
The rest of the states are small and weak.
Only your city could take up this task.”

Σπάρτη μὲν ὠμὴ καὶ πεποίκιλται τρόπους,
τὰ δ᾿ ἄλλα μικρὰ κἀσθενῆ· πόλις δὲ σὴ
μόνη δύναιτ᾿ ἂν τόνδ᾿ ὑποστῆναι πόνον·

Euripides Suppliants, 846-852

“I will not ask about one thing, to avoid being a joke,
Whom each of these men stood to oppose in battle
Or from which enemy’s lance he received his wound.
For these words are hollow to those who hear them
And those who repeat them: who can stand in a battle
And then report truly who was brave or not
As the lance went passing before his eyes?”

ἓν δ᾿ οὐκ ἐρήσομαί σε, μὴ γέλωτ᾿ ὄφλω,
ὅτῳ ξυνέστη τῶνδ᾿ ἕκαστος ἐν μάχῃ
ἢ τραῦμα λόγχης πολεμίων ἐδέξατο.
κενοὶ γὰρ οὗτοι τῶν τ᾿ ἀκουόντων λόγοι
καὶ τοῦ λέγοντος, ὅστις ἐν μάχῃ βεβὼς
λόγχης ἰούσης πρόσθεν ὀμμάτων πυκνῆς
σαφῶς ἀπήγγειλ᾿ ὅστις ἐστὶν ἁγαθός.

Euripides Suppliants, 916-917

“Whatever someone learns, they are careful to preserve
Into old age. For this reason, teach your children well.”

ἃ δ᾿ ἂν μάθῃ τις, ταῦτα σῴζεσθαι φιλεῖ
ἐς γῆρας. οὕτω παῖδας εὖ παιδεύετε.

Euripides Suppliants, 1108-1113

“Old age, hard to wrangle, how much I hate you!
And I hate all those people who try to lengthen life
By feeding it with foοd and drink and medicine,
Turning aside the force so they might not die.
It is better—since they don’t help the world at all—
For them to die and go away, making space for the young.”

ὦ δυσπάλαιστον γῆρας, ὡς μισῶ σ᾿ ἔχων,
μισῶ δ᾿ ὅσοι χρῄζουσιν ἐκτείνειν βίον,
βρωτοῖσι καὶ ποτοῖσι καὶ μαγεύμασιν
παρεκτρέποντες ὀχετὸν ὥστε μὴ θανεῖν·
οὓς χρῆν, ἐπειδὰν μηδὲν ὠφελῶσι γῆν,
θανόντας ἔρρειν κἀκποδὼν εἶναι νέοις.

Heracles and Geras, son of Nyx and the personification of old age. Attic  red-figure pelike, ca. 480–470 BC. | Middle eastern art, Eastern art,  Ancient romans
Herakles, beating Old Age

Pliny Plans a Staycation

Pliny, Letters 3.1 to Calvisius Rufus

“I am incapable of recalling a time I spent as pleasantly as I just did when I went to see Spurinna—and, in fact, I cannot imagine anyone I would rather imitate more in my old age, should I be allowed to grow old. For no way of living is better designed than his. A well-planned life pleases me as much as the circuit of the stars. This is especially true when it comes to the old—for while a limited amount of chaos and excitement is not inappropriate for the young, a completely calm and ordered life is better for the elderly. Their public service is over and any aims for advancement is perverse at this point.

Spurinna insistently follows this rule and even in small things—minor if they did not happen daily—he follows a plan as if an orbiting body. He lies abed a bit every morning but then asks for his shoes in the second hour and takes a three-mile walk to exercise his mind no less than his body. If his friends are present, they have the most earnest conversations. If they are not there, he has a book read—something he also does at times when his friends are there if it will not annoy them too much. Then, once he sits down, the book is read again or, even better, the conversation continues. Then he climbs into his carriage and takes his wife—a model of her gender—or some friend—recently, me!—along with him.

How fine it is, how sweet a secret! How much of the past one finds there—what deeds and what heroes you hear of! What principles you absorb! He bows to his own modesty, however, and does not seem to give orders. After he has been driven seven miles or so, he walks another mile, and then returns to sit again or he goes back to his writing. For then he writes the most learned lyric lines in both Latin and Greek—they are amazingly sweet and impressive as well for their charm, humor, and grace which the taste of the one who writes them only increases.”

Nescio an ullum iucundius tempus exegerim, quam quo nuper apud Spurinnam fui, adeo quidem ut neminem magis in senectute, si modo senescere datum est, aemulari velim; nihil est enim illo vitae genere distinctius. Me autem ut certus siderum cursus ita vita hominum disposita delectat. Senum praesertim: nam iuvenes confusa adhuc quaedam et quasi turbata non indecent, senibus placida omnia et ordinata conveniunt, quibus industria sera turpis ambitio est.

Hanc regulam Spurinna constantissime servat; quin etiam parva haec—parva si non cotidie fiant—ordine quodam et velut orbe circumagit. Mane lectulo continetur, hora secunda calceos poscit, ambulat milia passuum tria nec minus animum quam corpus exercet. Si adsunt amici, honestissimi sermones explicantur; si non, liber legitur, interdum etiam praesentibus amicis, si tamen illi non gravantur. Deinde considit, et liber rursus aut sermo libro potior; mox vehiculum ascendit, adsumit uxorem singularis exempli vel aliquem amicorum, ut me  proxime. Quam pulchrum illud, quam dulce secretum! quantum ibi antiquitatis! quae facta, quos viros audias! quibus praeceptis imbuare! quamvis ille hoc temperamentum modestiae suae indixerit, ne  praecipere videatur. Peractis septem milibus passuum iterum ambulat mille, iterum residit vel se cubiculo ac stilo reddit. Scribit enim et quidem utraque lingua lyrica doctissima; mira illis dulcedo. mira suavitas, mira hilaritas, cuius gratiam cumulat sanctitas scribentis.

Image result for pliny the younger

Some Lyric Inducements to Drink

PMG 900

“Ah, but I wish I were a large bit of gold
And a beautiful lady would wear me with a pure mind.”

εἴθ᾿ ἄπυρον καλὸν γενοίμην μέγα χρυσίον |
dκαί με καλὴ γυνὴ φοροίη καθαρὸν θεμένη νόον

PMG 901

“Drink with me. Be Young with me. Love with Me. Wear crowns with me.”

σύν μοι πῖνε, συνήβα, συνέρα, συστεφανηφόρει

PMG 902

“Be crazy with me when I’m crazy
Be sensible when I have sense.”

σύν μοι μαινομένῳ μαίνεο, σὺν σώφρονι
σωφρόνει.

Greek Anthology, 7.415 [=Callimachus 37]

“You are walking over the grave of a man who knew how to sing,
Callimachus, who also could laugh at the right time with a drink.”

Βαττιάδεω παρὰ σῆμα φέρεις πόδας, εὖ μὲν ἀοιδὴν
εἰδότος, εὖ δ᾿ οἴνῳ καίρια συγγελάσαι.

Alcaeus, Fr. 38A (P. Oxy. 1233 fr. 1)

“Drink and get drunk with me, Melanippos.
Why would you say that once you cross the great eddying
River of Acheron you will see the pure light of the sun again?

πῶνε [καὶ μέθυ᾿ ὦ] Μελάνιππ᾿ ἄμ᾿ ἔμοι· τί [φαῖς †
ὄταμε[. . . .]διννάεντ᾿ † Ἀχέροντα μέγ[αν πόρον
ζάβαι[ς ἀ]ελίω κόθαρον φάος [ἄψερον

Anacreon, fr. 412

“I’m drunk, won’t you let me go home?”

οὐ δηὖτέ μ᾿ ἐάσεις μεθύοντ᾿ οἴκαδ᾿ ἀπελθεῖν;

From medievalists.net

After the Body, The Mind Fades Away

Seneca, Moral Epistle 26.1-3

“I was recently explaining to you that I am in sight of my old age—but now I fear that I have put old age behind me! There is some different word better fit to these years, or at least to this body, since old age seems to be a tired time, not a broken one. Count me among the weary and those just touching the end.

Despite all this, I still am grateful to myself, with you to witness it. For I do not sense harm to my mind from age even though I feel it in my body. Only my weaknesses—and their tools—have become senile. My mind is vigorous and it rejoices that it depends upon the body for little. It has disposed of the greater portion of its burden. It celebrates and argues with me about old age. It says that this is its flowering. Let’s believe it, let it enjoy its own good.

My mind commands that I enter into contemplation and I think about what debt I owe to wisdom for this tranquility and modesty of ways and what portion is due to my age. It asks that I think about what I am incapable of doing in contrast to what I do not wish to do, whether I am happy because I don’t want something or I don’t want something because I lack the ability to pursue it.

For, what complaint is there or what problem is it if something which was supposed to end has ended? “But,” you interject, “it is the worst inconvenience to wear out, to be diminished, or, if I can say it properly, to dissolve. For we are not suddenly struck down and dead, we are picked away at! Each individual day subtracts something from our strength!”

But, look, is there a better way to end than to drift off to your proper exit as nature itself releases you? There is nothing too bad in a sudden strike which takes life away immediately, but this way is easy, to be led off slowly.”

Modo dicebam tibi, in conspectu esse me senectutis; iam vereor, ne senectutem post me reliquerim. Aliud iam his annis, certe huic corpori, vocabulum convenit, quoniam quidem senectus lassae aetatis, non fractae, nomen est; inter decrepitos me numera et extrema tangentis.

Gratias tamen mihi apud te ago; non sentio in animo aetatis iniuriam, cum sentiam in corpore. Tantum vitia et vitiorum ministeria senuerunt; viget animus et gaudet non multum sibi esse cum corpore. Magnam partem oneris sui posuit. Exultat et mihi facit controversiam de senectute. Hunc ait esse florem suum. Credamus illi; bono suo utatur. Ire in cogitationem iubet et dispicere, quid ex hac tranquillitate ac modestia morum sapientiae debeam, quid aetati, et diligenter excutere, quae non possim facere, quae nolim †prodesse habiturus ad qui si nolim quidquid non posse me gaudeo.† Quae enim querella est, quod incommodum, si quidquid debebat desinere, defecit? “Incommodum summum est,” inquis, “minui et deperire et, ut proprie dicam, liquescere. Non enim subito inpulsi ac prostrati sumus; carpimur. Singuli dies aliquid subtrahunt viribus.”

Ecquis exitus est melior quam in finem suum natura solvente dilabi? Non quia aliquid mali est ictus et e vita repentinus excessus, sed quia lenis haec est via, subduci.

seneca strength

 

Or we could do this kind of fading…

After the Body, The Mind Fades Away

Seneca, Moral Epistle 26.1-3

“I was recently explaining to you that I am in sight of my old age—but now I fear that I have put old age behind me! There is some different word better fit to these years, or at least to this body, since old age seems to be a tired time, not a broken one. Count me among the weary and those just touching the end.

Despite all this, I still am grateful to myself, with you to witness it. For I do not sense harm to my mind from age even though I feel it in my body. Only my weaknesses—and their tools—have become senile. My mind is vigorous and it rejoices that it depends upon the body for little. It has disposed of the greater portion of its burden. It celebrates and argues with me about old age. It says that this is its flowering. Let’s believe it, let it enjoy its own good.

My mind commands that I enter into contemplation and I think about what debt I owe to wisdom for this tranquility and modesty of ways and what portion is due to my age. It asks that I think about what I am incapable of doing in contrast to what I do not wish to do, whether I am happy because I don’t want something or I don’t want something because I lack the ability to pursue it.

For, what complaint is there or what problem is it if something which was supposed to end has ended? “But,” you interject, “it is the worst inconvenience to wear out, to be diminished, or, if I can say it properly, to dissolve. For we are not suddenly struck down and dead, we are picked away at! Each individual day subtracts something from our strength!”

But, look, is there a better way to end than to drift off to your proper exit as nature itself releases you? There is nothing too bad in a sudden strike which takes life away immediately, but this way is easy, to be led off slowly.”

Modo dicebam tibi, in conspectu esse me senectutis; iam vereor, ne senectutem post me reliquerim. Aliud iam his annis, certe huic corpori, vocabulum convenit, quoniam quidem senectus lassae aetatis, non fractae, nomen est; inter decrepitos me numera et extrema tangentis.

Gratias tamen mihi apud te ago; non sentio in animo aetatis iniuriam, cum sentiam in corpore. Tantum vitia et vitiorum ministeria senuerunt; viget animus et gaudet non multum sibi esse cum corpore. Magnam partem oneris sui posuit. Exultat et mihi facit controversiam de senectute. Hunc ait esse florem suum. Credamus illi; bono suo utatur. Ire in cogitationem iubet et dispicere, quid ex hac tranquillitate ac modestia morum sapientiae debeam, quid aetati, et diligenter excutere, quae non possim facere, quae nolim †prodesse habiturus ad qui si nolim quidquid non posse me gaudeo.† Quae enim querella est, quod incommodum, si quidquid debebat desinere, defecit? “Incommodum summum est,” inquis, “minui et deperire et, ut proprie dicam, liquescere. Non enim subito inpulsi ac prostrati sumus; carpimur. Singuli dies aliquid subtrahunt viribus.”

Ecquis exitus est melior quam in finem suum natura solvente dilabi? Non quia aliquid mali est ictus et e vita repentinus excessus, sed quia lenis haec est via, subduci.

seneca strength

Further Lyric Inducements to Drink

PMG 900

“Ah, but I wish I were a large bit of gold
And a beautiful lady would wear me with a pure mind.”

εἴθ᾿ ἄπυρον καλὸν γενοίμην μέγα χρυσίον |
dκαί με καλὴ γυνὴ φοροίη καθαρὸν θεμένη νόον

PMG 901

“Drink with me. Be Young with me. Love with Me. Wear crowns with me.”
σύν μοι πῖνε, συνήβα, συνέρα, συστεφανηφόρει

PMG 902

“Be crazy with me when I’m crazy
Be sensible when I have sense.”

σύν μοι μαινομένῳ μαίνεο, σὺν σώφρονι
σωφρόνει.

Greek Anthology, 7.415 [=Callimachus 37]

“You are walking over the grave of a man who knew how to sing,
Callimachus, who also could laugh at the right time with a drink.”

Βαττιάδεω παρὰ σῆμα φέρεις πόδας, εὖ μὲν ἀοιδὴν
εἰδότος, εὖ δ᾿ οἴνῳ καίρια συγγελάσαι.

Alcaeus, Fr. 38A (P. Oxy. 1233 fr. 1)

“Drink and get drunk with me, Melanippos.
Why would you say that once you cross the great eddying
River of Acheron you will see the pure light of the sun again?

πῶνε [καὶ μέθυ᾿ ὦ] Μελάνιππ᾿ ἄμ᾿ ἔμοι· τί [φαῖς †
ὄταμε[. . . .]διννάεντ᾿ † Ἀχέροντα μέγ[αν πόρον
ζάβαι[ς ἀ]ελίω κόθαρον φάος [ἄψερον

Anacreon, fr. 412

“I’m drunk, won’t you let me go home?”

οὐ δηὖτέ μ᾿ ἐάσεις μεθύοντ᾿ οἴκαδ᾿ ἀπελθεῖν;

From medievalists.net

The Difference between Retirement and Vacations

Dio Chrysostom, 20th Discourse, on Retirement

“What then do we call retirement and what people is it right to call retired? Should we call those people retiring who have stepped away from their appropriate work and actions? For example, if someone is Athenian and it is necessary that he join the army to defend the country when the Spartans are invading Attica or because Philip or other enemies are coming but he leaves for Megara or Aigina because he does not want to join the army or risk his life—should this person be called retired?

Or if someone who has acquired great wealth leaves the city in order to avoid paying taxes? Or what if someone who is capable of healing the sick, when his friends and neighbors are ill, leaves them and goes to some other country so that he might avoid getting ill and having the work of assisting them?

Or, if some other person, when it is necessary that he perform a duty for the city, to govern, or help the governors, or to act as a guard, does not want to lose sleep but, so that he will be exempt from all of them and no one will rebuke him or stop him from drinking and sleeping and taking it easy, he goes somewhere else too. Should this person be called retired? No, it is clear that these people are fleeing and running, and there is no excuse or forgiveness for this kind of leisure and vacation.

Instead, then, perhaps we must call “retiring” those who leave unprofitable matters or wastes of time which are not their concern and who provide themselves some kind of leisure from annoying frivolity. And yet, were that the case, the person who moves from one city to another or from one place to another should to be said to “retire”. For wherever this person goes there will be many obstacles which prevent proper accomplishment.

The truth is that being around someone too much either drinking or playing games or wasting time in the kinds of harmful and disadvantageous pastimes people find everywhere are these kinds of things—hanging around every person you meet chatting on and listening to worthless ideas, blathering on about the emperor’s concerns or those of that terrible person whoever he is. For the fool is not in control of his own mind, but he is bounced and led easily around by any random excuse or meeting.”

Τί γάρ ποτε τὸ τῆς ἀναχωρήσεώς ἐστι καὶ τίνας χρὴ τιθέναι τοὺς ἀναχωροῦντας; ἆρά γε τοὺς ἀπὸ τῶν προσηκόντων ἔργων αὐτοῖς καὶ πράξεων ἀφισταμένους, τούτους χρὴ φάσκειν ἀναχωρεῖν; οἷον εἴ τις Ἀθηναῖος ὤν, δέον αὐτὸν στρατεύεσθαι ὑπὲρ τῆς πατρίδος Λακεδαιμονίων εἰσβεβληκότων εἰς τὴν Ἀττικὴν ἢ Φιλίππου ἐπιόντος ἢ ἄλλων πολεμίων, ὁ δὲ ἀναχωρήσειεν εἰς Μέγαρα ἢ Αἴγιναν ἕνεκα τοῦ μὴ στρατεύεσθαι μηδὲ κινδυνεύειν, οὖτος ἂν ἀνακεχωρηκέναι λέγοιτο; ἢ εἴ τις συχνὴν οὐσίαν κεκτημένος ἕνεκα τοῦ διαφυγεῖν τὰς λειτουργίας ἀπέλθοι ἐκ τῆς πόλεως; ἢ εἴ τις ἰᾶσθαι τοὺς νοσοῦντας ἱκανὸς ὤν, καὶ φίλων δὴ καὶ ἐπιτηδείων αὐτῷ καμνόντων, ὅπως μὴ κακοπαθῇ καὶ πράγματα ἔχῃ τούτους θεραπεύων, ἀπολίποι τε αὐτοὺς καὶ ἀποδημήσειεν εἰς ἕτερον τόπον; ἢ εἴ τις ἄλλος, ἐν πόλει δέον ἐξετάζεσθαι καὶ αὐτόν, ἄρχειν καὶ ἀρχαῖς ὑπηρετεῖν καὶ φυλακάς τινας φυλάττειν, ἀγρυπνῶν μὴ βούλοιτο, ἀλλ᾿ ὅπως τούτων ἀπηλλαγμένος ἁπάντων ἔσται καὶ μηδὲ εἷς αὐτὸν ἐξελέγξει μηδὲ κωλύσει πίνοντα καὶ καθεύδοντα καὶ ῥᾳθυμοῦντα, ἑτέρωσε ἀποχωροῖ ποι—ἆρα τούτους ἀναχωρεῖν ῥητέον; ἀλλ᾿ οὗτοι μὲν δῆλον ὅτι φεύγουσί τε καὶ δραπετεύουσι, καὶ οὐκ ἂν εἴη πρόφασις αὐτοῖς οὐδὲ συγγνώμη τῆς τοιαύτης σχολῆς τε καὶ ἀποδράσεως.

Μὴ οὖν τοὺς ἀπὸ τῶν ἀνωφελῶν πραγμάτων καὶ τῶν οὐ προσηκουσῶν αὐτοῖς ἀσχολιῶν ἀπιόντας καὶ σχολήν τινα πορίζοντας αὑτοῖς ἀπὸ τῶν ἐνοχλούντων μάτην ῥητέον ὡς ἀναχωροῦντας. ἀλλ᾿ οὕτως μέν, οὐχ ὁ μεταβὰς ἐκ πόλεώς τινος εἰς ἑτέραν πόλιν ἢ ἐκ τόπου εἰς ἕτερον τόπον ἀναχωρεῖν λέγοιτ᾿ ἄν· ὅπου γὰρ ἂν ἀφίκηται, πολλὰ ἂν εἴη τὰ ἐμποδὼν αὐτῷ γιγνόμενα καὶ οὐκ ἐῶντα τὰ προσήκοντα ποιεῖν. καὶ γὰρ τὸ ἐπὶ πολύ τῳ ξυνεῖναι καὶ τὸ πίνοντα ἢ κυβεύοντα ἢ ἄλλο τι τῶν βλαβερῶν καὶ ἀσυμφόρων πράττοντα διατελεῖν, πανταχοῦ τοιαῦτά ἐστιν, καὶ τὸ συνδιατρίβειν ἀεὶ τῷ ἐντυχόντι ἀδολεσχοῦντα καὶ ἀκούοντα λόγων οὐδὲν χρησίμων ἢ περὶ τὰ βασιλέως πράγματα διατρίβειν ἢ τὰ τοῦ δεῖνος, ὡς ἔφη τις. οὐ γάρ ἐστιν ἀνόητος τῆς αὑτοῦ ψυχῆς κύριος, ἀλλὰ ῥεμβόμενός τε καὶ ἀγόμενος ῥᾳδίως ὑπὸ τῆς τυχούσης προφάσεως καὶ ὁμιλίας.

Image result for medieval manuscript holiday
Image from here