“Hope is the only noble god left among mortals:
The rest of have abandoned us to go to Olympos.
Trust, a great god, left; Prudence has left men.
The Graces, my friend, have surrendered the earth.
Oaths in a court of law can no longer be trusted;
And no one fears shame before the immortal gods
As the race of righteous men has disappeared.
People no longer recognize precedents or sacred duties.
But as long as someone lives and sees the light of the sun,
Let him foster Hope and act righteously before the gods.
Let him pray to the gods and, while burning shining thigh bones,
Sacrifice to Hope first and last.
And let each person always look out for the crooked word of unjust men:
Those men who do not fear the rage of the gods at all,
Who forever conspire in their thoughts against others’ property,
Men who make shameful agreements for future evil deeds.”
“Some Socrates—or any other person who has similar authority or talent for these human matters—says “I am persuaded by nothing less than your opinion that I should change my life. Pour the typical abuse on me from every angle. I won’t even notice that you’re attacking me because you’re wailing just like poor little babies.”
This is what someone says who has come to wisdom, whose soul has escaped vices and calls on him to correct others not out of hatred but in order to treat them. Someone like this might say to others, “Your opinion about me affects me on your account, not mine because despising and attacking virtue is foreswearing any hope of the good. You don’t hurt me just as mortals don’t harm the gods when they destroy the altars.
Yet an evil proposition and an evil plan is obvious even when it lacks the power to harm someone. I tolerate your prattle even as Jupiter the Highest and Greatest tolerates the absurd claims of poets: one gives him wings, one gives him horns, another even depicts him as a supreme adulterer, up all night, while others show him to be mean to the other gods, unjust to men, a rapist of freeborn boys or his own relatives, and a parricide and usurper of his father’s throne.
The poets have accomplished nothing more than relieving people of their shame at doing wrong if they have truly believed the gods are like this. So, even though your words don’t harm me, I’m still warning you for your own benefit.”
“Nihil magis,” inquit ille Socrates, aut aliquis alius, ius cui idem adversus humana atque eadem potestas est, “persuasi mihi, quam ne ad opiniones vestras actum vitae meae flecterem. Solita conferte undique verba; non conviciari vos putabo sed vagire velut infantes miserrimos.” Haec dicet ille, cui sapientia contigit, quem animus vitiorum immunis increpare alios, non quia odit, sed in remedium iubet. Adiciet his illa: “Existimatio me vestra non meo nomine sed vestro movet, quia clamitantis odisse et lacessere virtutem bonae spei eiuratio est. Nullam mihi iniuriam facitis, sed ne dis quidem hi qui aras evertunt.
Sed malum propositum apparet malumque consilium etiam ibi, ubi nocere non potuit. Sic vestras halucinationes fero quemadmodum Iuppiter optimus maximus ineptias poetarum, quorum alius illi alas imposuit, alius cornua, alius adulterum illum induxit et abnoctantem, alius saevum in deos, alius iniquum in homines, alius raptorem ingenuorum et cognatorum quidem, alius. parricidam et regni alieni paternique expugnatorem. Quibus nihil aliud actum est, quam ut pudor hominibus peccandi demeretur, si tales deos credidissent. Sed quamquam ista me nihil laedant, vestra tamen vos moneo causa.
“Why does this woman abuse the god with words
And twist him up with constant riddles?
Is it because she loves the women she gets oracles for?
Is she keeping something silent because she needs to?
But why does Erekhtheus’ daughter matter to me?
She’s nothing to me! I will go to fill
The purificatory vessels with golden cups of water
I need to criticize Apollo. What’s he thinking?
He keeps ruining girls for marriage with rape
And producing children in secret only to ignore them
As they die. Don’t act this way, but since you can,
Pursue excellence. The gods punish any mortal
Who does wrong. How is it right for those who write
The laws for mortals to lead lawless lives?”
“Play your pipe, Pan
In your caves
Where some pitiful girl
Gave birth to a child with Apollo
And then exposed it as a feast
For the birds and beasts
The insult of their bitter ‘marriage’.
Never at the loom or in tales have I heard of
Mortal women having divine children and good fortune.”
“Why does this woman abuse the god with words
And twist him up with constant riddles?
Is it because she loves the women she gets oracles for?
Is she keeping something silent because she needs to?
But why does Erekhtheus’ daughter matter to me?
She’s nothing to me! I will go to fill
The purificatory vessels with golden cups of water
I need to criticize Apollo. What’s he thinking?
He keeps ruining girls for marriage with rape
And producing children in secret only to ignore them
As they die. Don’t act this way, but since you can,
Pursue excellence. The gods punish any mortal
Who does wrong. How is it right for those who write
The laws for mortals to lead lawless lives?”
“Play your pipe, Pan
In your caves
Where some pitiful girl
Gave birth to a child with Apollo
And then exposed it as a feast
For the birds and beasts
The insult of their bitter ‘marriage’.
Never at the loom or in tales have I heard of
Mortal women having divine children and good fortune.”
Kragaleus: Nikander reports this in his Metamorphoses as Athanadas does in his Ambrakian Issues. Kragaleus the son of Dryops inhabited Dryopis near the Baths of Herakles, springs which the stories claim Herakles created when he clubbed the side of the moountain. Kragaleus was already old and judged to be just and far by his neighbors. When he was grazing his cattle, Apollo, Artemis, and Herakles came to him for a judgment about Ambrakia in Epiros.
Apollo was insisting that the city was his because his son Melaneus, the king of the Dryopes, had conquered all of Epiros and then had two children himself, Eurutos and Ambrakia, where the city got its name. Besides, he had done a lot of great things for the city. For the Sisyphidai, commanded by him, went to the city to correct the Ambrakians for the war they had waged against the Epirotes and Gorgon, the brother of Kupselos took a colony army against Ambrakia from Korinth to follow his own oracle. In addition, also in accordance with his oracle, the Abrakians had revolted against the tyrant Phalaikos and, thanks to this, the masses destroyed him. Altogether, Apollo was often the one who brought an end to civil way, strife, and conflict and he promoted fair laws, order, and justice instead, which is why to this day he is respected as the Pythian Savior at feasts and festivals.
Artemis was stopping the quarrel with Apollo because she believed that she held Ambrakia with his blessing. She claimed the city according this argument. When Phalaikos was the tyrant of the city and no one could get rid of him because of fear, she had a lion cub appear to him when he was hunting. He accepted the cub into his hands and its mother jumped out of the woods, leapt upon him, and ripped his chest wide open. In this way, The Ambrakians escaped slavery and were hailed Artemis Leader. They had a bronze statue of the Huntress made and placed the animal beside it.
But the Herakles was demonstrating that Ambrakia belonged to him along with all of Epiros. For when the Kelts, Khaones, Thesprotians, and all the Epirotes attacked him, he overpowered them at the time when they joined him in the plot to steal Geryon’s cattle. At a later time, a group came from Korinth to found a colony and once they uprooted the earlier inhabitants took up the settlement of Ambrakia. All the Korinthians come from Herakles.
Once Kragaleus listened thoroughly to all these arguments, he decided that the city was Herakles’. Apollo touched him with his hand out of anger and turned him to a rock where he stood. So the Ambrakians sacrifice to Apollo the Savior, but they judge that their city belongs to Herakles and his descendants and they offer sacrificial rites to Kragaleus the hero even today, following a festival to Herakles.”
After Athena reveals herself to Odysseus when he has arrived in Ithaka, he takes a moment to imply that she wasn’t very helpful during a period of his life. Oh, and he questions whether or not she’s just messing with him about the whole Ithaka thing. A scholiast takes issue with the authenticity of the passage. Modern editions retain it.
Odyssey, 13.316-328
“But after we sacked Priam’s high city
And went in our ships, a god scattered the Achaians,
And I no longer saw you, daughter of Zeus, I did not notice
You coming aboard my ship so you might ward some pain from me.
But always as I wandered I kept an expectant heart
That the gods would release me from evil—
Until that day when in the rich land of the Phaeacian people
You encouraged me with words and led me into the city yourself.
Now I beg you by your father—for I do not think
I have come to beautiful Ithaca, but I have turned up
In some other land. I think you are mocking me
When you say this so you might deceive my mind.”
“These lines are inauthentic. First, instead of “my thoughts” it has “his thoughts”, which is third person and the poet always pays attention to the difference in these things. The second problem is that [Odysseus] attributes his rescue to the gods when Athena is present. The third and fourth are because he did not know that the goddess appeared to him among the Phaeacians and that she has not encouraged him, but rather the opposite.”
“Hope is the only noble god left among mortals:
The rest of have abandoned us to go to Olympos.
Trust, a great god, left; Prudence has left men.
The Graces, my friend, have surrendered the earth.
Oaths in a court of law can no longer be trusted;
And no one fears shame before the immortal gods
As the race of righteous men has disappeared.
People no longer recognize precedents or sacred duties.
But as long as someone lives and sees the light of the sun,
Let him foster Hope and act righteously before the gods.
Let him pray to the gods and, while burning shining thigh bones,
Sacrifice to Hope first and last.
And let each person always look out for the crooked word of unjust men:
Those men who do not fear the rage of the gods at all,
Who forever conspire in their thoughts against others’ property,
Men who make shameful agreements for future evil deeds.”
After Athena reveals herself to Odysseus when he has arrived in Ithaka, he takes a moment to imply that she wasn’t very helpful during a period of his life. Oh, and he questions whether or not she’s just messing with him about the whole Ithaka thing. A scholiast takes issue with the authenticity of the passage. Modern editions retain it.
Odyssey, 13.316-328
“But after we sacked Priam’s high city
And went in our ships, a god scattered the Achaians,
And I no longer saw you, daughter of Zeus, I did not notice
You coming aboard my ship so you might ward some pain from me.
But always as I wandered I kept an expectant heart
That the gods would release me from evil—
Until that day when in the rich land of the Phaeacian people
You encouraged me with words and led me into the city yourself.
Now I beg you by your father—for I do not think
I have come to beautiful Ithaca, but I have turned up
In some other land. I think you are mocking me
When you say this so you might deceive my mind.”
“These lines are inauthentic. First, instead of “my thoughts” it has “his thoughts”, which is third person and the poet always pays attention to the difference in these things. The second problem is that [Odysseus] attributes his rescue to the gods when Athena is present. The third and fourth are because he did not know that the goddess appeared to him among the Phaeacians and that she has not encouraged him, but rather the opposite.”
“he would not heal your eye”: [this is because] he does not want to, not because he is not capable. For Poseidon did not want to help his own son because he believed that it is right for him to be paid back for his wickedness. So the thought is ‘Poseidon will not heal you because you are evil’
Why did Odysseus so thoughtlessly demean Poseidon in saying “not even the earth-shaker will heal your eye?” Is it because he knowns that Poseidon is not a healer, but Apollo is? Or is it because he will not help him because of his wickedness?”
Why did Odysseus so thoughtlessly demean Poseidon when he said to the Kyklôps “not even the earth-shaker will heal your eye”? Antisthenes says that it is because he knows that Poseidon is not a doctor, but Apollo is; Aristotle says that it is not because he is not capable but because he is not willing, due to the Kyklôps’ wickedness.
Then why was Poseidon angry? Surely he is not upset because of the statement but because of the blinding, as the epic says “He was angry over the Kyklôps, because he had put out his eye” (Od. 1.69) even though he was completely wretched and had eaten Odysseus’ companions? Aristotle solves this problem in saying that [in terms of behavior] [responsibilities] are not the same for a free man toward a slave or for a slave toward a free man, nor again for those near to the gods toward those far away. Therefore, the Kyklôps deserved a penalty, but he didn’t need to be chastised by Odysseus, but by Poseidon, if he had any thought to help his son as he was harmed—it was the companions who started the wrongdoing.”
Archilochus declares his lack of concern for most things in one fragment:
“Wealthy Gyges’ stuff doesn’t matter to me.
Jealousy never holds me and I don’t wonder
at the works of the gods. I don’t seek some great tyranny.
These things are far from my eyes.”
