Plutarch, De liberis educandis, ed. Grēgorios N. Vernardakēs, 14

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[14] 25 καὶ μέντοι καὶ τῆς αἰσχρολογίας ἀπακτέον τοὺς υἱεῖς λόγος γὰρ ἔργου σκιή κατὰ Δημόκριτον. 10a εἶτά γε μὴν ἐντευκτικοὺς αὐτοὺς εἶναι παρασκευαστέον καὶ φιλοπροσηγόρους οὐδὲν γὰρ ὡς τὰ ἀνέντευκτα τῶν ἠθῶν ἐστιν οὕτως ἀξιομίσητον. ἔτι τοίνυν οἱ παῖδες ἀμισεῖς γίγνοιντʼ ἂν τοῖς συνοῦσι μὴ παντελῶς ἐν ταῖς ζητήσεσιν ἀπαραχώρητοι γιγνόμενοι· 5 οὐ γὰρ τὸ νικᾶν μόνον ἀλλὰ καὶ τὸ ἡττᾶσθαι ἐπίστασθαι καλὸν ἐν οἷς τὸ νικᾶν βλαβερόν. ἔστι γὰρ ὡς ἀληθῶς καὶ νίκη Καδμεία. ἔχω δὲ μάρτυρα τούτου Εὐριπίδην τὸν σοφὸν ἐπαγαγέσθαι λέγοντα 10b

δυοῖν λεγόντοιν, θατέρου θυμουμένου,¹ 10

ὁ μὴ ἀντιτείνων τοῖς λόγοις σοφώτερος

ἃ τοίνυν τῶν εἰρημένων οὐδενὸς ἧττόν ἐστιν² ἀλλὰ καὶ μᾶλλον ἐπιτηδευτέα τοῖς νέοις καὶ δὴ λεκτέον. ταῦτα δʼ ἐστὶ τὸ τὸν³ βίον ἀτύφωτον ἀσκεῖν, τὸ τὴν γλῶτταν κατέχειν, τὸ τῆς ὀργῆς ὑπεράνω γίγνεσθαι, 15 τὸ τῶν χειρῶν κρατεῖν. τούτων ἕκαστον ἡλίκον ἐστὶ σκεπτέον ἔσται δʼ ἐπὶ παραδειγμάτων γνωριμώτερα. οἷον ἵνʼ ἀπὸ τοῦ τελευταίου πρῶτον ἄρξωμαι, τὰς χεῖράς τινες ὑποσχόντες λήμμασιν ἀδίκοις τὴν δόξαν τῶν προβεβιωμένων ἐξέχεαν· ὡς Γύλιππος ὁ Λακεδαιμόνιος 20 10c τὰ σακκία τῶν χρημάτων παραλύσας φυγὰς ἀπηλάθη τῆς Σπάρτης. τό γε μὴν ἀόργητον ἀνδρός ἐστι σοφοῦ. Σωκράτης μὲν γάρ, λακτίσαντος αὐτὸν νεανίσκου θρασέος μάλα καὶ βδελυροῦ, τοὺς ἀμφʼ αὑτὸν ὁρῶν ἀγανακτοῦντας καὶ σφαδάζοντας 25 ὡς καὶ διώκειν αὐτὸν ἐθέλειν, ἆρʼ ἔφησε καὶ εἲ μʼ ὄνος ἐλάκτισεν, ἀντιλακτίσαι τοῦτον ἠξιώσατʼ ἄν; οὐ μὴν ἐκεῖνός γε παντελῶς κατεπροίξατο, πάντων δʼ αὐτὸν ὀνειδιζόντων καὶ λακτιστὴν ἀποκαλούντων ἀπήγξατο. Ἀριστοφάνους δέ, ὅτε τὰς Νεφέλας ἐξέφερε , παντοίως πᾶσαν ὕβριν αὐτοῦ κατασκεδαννύντος, καί τινος τῶν παρόντων κᾆτα⁴ τοιαῦτʼ ἀνακωμῳδοῦντος 5 οὐκ ἀγανακτεῖς εἰπόντος ὦ Σώκρατες; 10d μὰ Δίʼ οὐκ ἔγωγʼ ἔφησεν ὡς γὰρ ἐν συμποσίῳ μεγάλῳ τῷ θεάτρῳ σκώπτομαι ἀδελφὰ τούτοις⁵ καὶ σύζυγα φανήσονται πεποιηκότες Ἀρχύτας ὁ Ταραντῖνος καὶ Πλάτων. ὁ μὲν γὰρ ἐπανελθὼν ἀπὸ τοῦ 10 πολέμου στρατηγῶν δʼ ἐτύγχανε γῆν καταλαβὼν κεχερσωμένην, τὸν ἐπίτροπον καλέσας αὐτῆς ᾤμωξας ἄν ἔφησεν εἰ μὴ λίαν ὠργιζόμην Πλάτων δὲ δούλῳ λίχνῳ καὶ βδελυρῷ θυμωθείς, τὸν τῆς ἀδελφῆς υἱὸν Σπεύσιππον καλέσας τοῦτον ἔφησεν ἀπελθών κρότησον·⁶ 15 ἐγὼ γὰρ πάνυ θυμοῦμαι χαλεπὰ δὲ ταῦτα καὶ δυσμίμητα φαίη τις ἄν. οἶδα κἀγώ. πειρατέον 10e οὖν εἰς ὅσον οἷόν τʼ ἐστὶ τούτοις παραδείγμασι χρωμένους τὸ πολὺ τῆς ἀκρατοῦς καὶ μαινομένης ὑφαιρεῖν ὀργῆς οὐδὲ γὰρ ἐς τἄλλα ἐνάμιλλοι ταῖς ἐκείνων 20 ἐσμὲν οὔτʼ ἐμπειρίαις οὔτε καλοκαγαθίαις. ἀλλʼ οὐδὲν ἧττον ἐκείνων, ὥσπερ θεῶν ἱεροφάνται καὶ δᾳδοῦχοι τῆς σοφίας ὄντες, ὅσαπέρ ἐστιν ἐν δυνατῷ, ταῦτα μιμεῖσθαι καὶ περικνίζειν ἐπιχειροῦμεν. τὸ τοίνυν τῆς γλώττης κρατεῖν περὶ τούτου γάρ, ὥσπερ 25 ὑπεθέμην, εἰπεῖν λοιπόν εἴ τις μικρὸν καὶ φαῦλον ὑπείληφε , πλεῖστον διαμαρτάνει τῆς ἀληθείας. σοφὸν γὰρ εὔκαιρος σιγὴ καὶ παντὸς λόγου κρεῖττον. 10f καὶ διὰ τοῦτό μοι δοκεῖ τὰς μυστηριώδεις τελετὰς οἱ παλαιοὶ κατέδειξαν, ἵνʼ ἐν ταύταις σιωπᾶν ἐθισθέντες ἐπὶ τὴν τῶν ἀνθρωπίνων μυστηρίων πίστιν τὸν ἀπὸ τῶν θεῶν μεταφέρωμεν φόβον. καὶ γὰρ αὖ 5 σιωπήσας μὲν οὐδεὶς μετενόησε, λαλήσαντες δὲ παμπληθεῖς. καὶ τὸ μὲν σιγηθὲν ἐξειπεῖν ῥᾴδιον, τὸ δὲ ῥηθὲν ἀναλαβεῖν ἀδύνατον. μυρίους δʼ ἔγωγʼ οἶδʼ ἀκούσας ταῖς μεγίσταις συμφοραῖς περιπεσόντας διὰ 11a τὴν τῆς γλώττης ἀκρασίαν. ὧν τοὺς ἄλλους παραλιπὼν 10 ἑνὸς ἢ δυεῖν τύπου ἕνεκεν ἐπιμνησθήσομαι. τοῦ γὰρ Φιλαδέλφου γήμαντος τὴν ἀδελφὴν Ἀρσινόην Σωτάδης εἰπών

εἰς οὐχ ὁσίην τρυμαλιὴν τὸ κέντρον ὠθεῖς

ἐν δεσμωτηρίῳ πολλοὺς κατεσάπη χρόνους⁷ καὶ τῆς 15 ἀκαίρου λαλιᾶς οὐ μεμπτὴν ἔδωκε δίκην, ἵνα δὲ γέλωτα παράσχῃ τοῖς ἄλλοις, αὐτὸς πολὺν χρόνον⁸ ἔκλαυσεν. ἐνάμιλλα δὲ τούτοις καὶ σύζυγα καὶ Θεόκριτος ὁ σοφιστὴς εἶπέ τε καὶ ἔπαθε, καὶ πολὺ δεινότερα. Ἀλεξάνδρου γὰρ πορφυρᾶς ἐσθῆτας κελεύσαντος 20 11b κατασκευάζειν τοὺς Ἕλληνας, ἵνʼ ἐπανελθὼν τὰ ἐπινίκια τοῦ πολέμου τοῦ κατὰ τῶν βαρβάρων θύσειε, καὶ τῶν ἐθνῶν κατὰ κεφαλὴν εἰσφερόντων ἄργυρον πρότερον μέν ἔφησεν ἠμφισβήτουν, νῦν δʼ ᾔσθημαι σαφῶς ὅτι ὁ πορφύρεος Ὁμήρου θάνατος 25 οὗτός ἐστιν. ἐξ ὧν ἐχθρὸν ἐκτήσατο τὸν Ἀλέξανδρον. Ἀντίγονον δὲ τὸν βασιλέα τῶν Μακεδόνων ἑτερόφθαλμον ὄντα τὴν πήρωσιν προφέρων εἰς οὐ μετρίαν ὀργὴν κατέστησε. τὸν γὰρ ἀρχιμάγειρον Εὐτροπίωνα γεγενημένον ἐν τάξει πέμψας παραγενέσθαι πρὸς αὐτὸν ἠξίου καὶ λόγον δοῦναι 11c καὶ λαβεῖν. ταῦτα δʼ ἀπαγγέλλοντος ἐκείνου πρὸς αὐτὸν καὶ πολλάκις προσιόντος εὖ οἶδʼ ἔφησεν ὅτι 5 ὠμόν με θέλεις τῷ Κύκλωπι, παραθεῖναι, ὀνειδίζων τὸν μὲν ὅτι πηρός, τὸν δʼ ὅτι μάγειρος ἦν. κἀκεῖνος τοιγαροῦν εἰπών τὴν κεφαλὴν οὐχ ἕξεις ἀλλὰ τῆς ἀθυροστομίας ταύτης καὶ μανίας δώσεις δίκην , ἀπήγγειλε τὰ εἰρημένα τῷ βασιλεῖ, ὁ δὲ πέμψας 10 ἀνεῖλε τὸν Θεόκριτον. παρὰ πάντα δὲ ταῦτα , ὅπερ ἐστὶν ἱεροπρεπέστατον, ἐθίζειν τοὺς παῖδας τῷ τἀληθῆ λέγειν τὸ γὰρ ψεύδεσθαι δουλοπρεπὲς καὶ πᾶσιν ἀνθρώποις ἄξιον μισεῖσθαι καὶ οὐδὲ μετρίοις δούλοις συγγνωστόν. 15

De liberis educandis. Plutarch. ed. Grēgorios N. Vernardakēs. Leipzig. 1888.

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Current edition Perseus

Περὶ παίδων ἀγωγῆς (Greek) (Plutarch. Plutarchi Chaeronensis Moralia, Vol I. Vernardakēs, Grēgorios N., editor. Leipzig: Teubner, 1888.)

Translations (2)

The Education of Children Perseus (Plutarch. Moralia, Vol. I. Babbitt, Frank Cole, translator. Cambridge, MA: Harvard University Press; London: William Heinemann Ltd., 1927 (printing).) — 14 focus

[14] Moreover, one’s sons are to be kept from foul language; for, according to Democritus,¹

A word is a deed’s shadow.

Then, too, proper measures must be taken to ensure that they shall be tactful and courteous in their address; for nothing is so deservedly disliked as tactless characters. Besides, children may avoid getting themselves disliked by their associates if they do not prove totally unyielding in discussions. For it is a fine thing to understand, not only how to gain the victory, but also how to submit to defeat, in cases where victory is injurious; for there is really such a thing as a Cadmean victory.² As a witness of this I may quote Euripides the wise, who says:

When of two speakers one is growing wroth, Wiser is he that yields in argument.³

We must now lay down some rules of conduct which the young should follow no less but even more than those previously given. These are: To practise the simple life, to hold the tongue in check, to conquer anger, to control the hands. We must consider the importance of each of these; and they will be more intelligible if based on examples.

So, to begin with the last, some men by putting their hands to wrongful gains have upset the good repute of their earlier lives. Witness the case of Gylippus, ⁴ the Spartan, who was forced into exile because he had secretly unsewed the bags of money.

Again, an unruffled temper is certainly the mark of a wise man. Thus Socrates once, when a bold and impudent youth had kicked him, observed that the bystanders were so indignant and so violently moved as to wish to follow up the offender; but he only said: If an ass had kicked me, should you have thought it proper to kick him in return? That youth, however, did not by any means get off scot-free, but as everybody jeered at him, and nicknamed him Kicker, he ended by hanging himself.

And when Aristophanes brought out the Clouds, and heaped all manner of abuse upon Socrates in every possible way, one of those who had been present said to Socrates, Are you not indignant, Socrates, that he used you as he did in the play? No indeed, he replied; when they break a jest upon me in the theatre I feel as if I were at a big party of good friends. What Archytas of Tarentum and Plato did will be seen to be closely akin to this. For Archytas, on his return from the war (where he had been general) found his land gone to waste. He summoned his overseer and said, You should be sorry for this, if I were not in too great a temper. And Plato, provoked at a gluttonous and impudent slave, called his sister’s son, Speusippus, and said as he withdrew, Beat this fellow, for I am too much provoked. But it may be urged that such actions are difficult and hard to imitate. I know that myself. But the effort must be made, by employing the actions of such men as standards as far as possible, to abate a great part of our unbridled and furious temper; for in other respects also we are not comparable with them either in experience or in magnanimity. Yet we, no less than they, feeling ourselves to be the high priests of God’s mysteries and torch-bearers of wisdom, do attempt, so far as lies in our power, to imitate and to get a little taste of such conduct for ourselves.

The control of the tongue, then, still remains to be discussed of the topics I suggested. If anybody has the notion that this is a slight and insignificant matter, he is very far from the truth. For timely silence is a wise thing, and better than any speech. And this is the reason, as it appears to me, why the men of olden time established the rites of initiation into the mysteries, that we, by becoming accustomed to keep silence there, may transfer that fear which we learned from the divine secrets to the safe keeping of the secrets of men. For, again, nobody was ever sorry because he kept silent, but hundreds because they talked. Again, the word unspoken can easily be uttered later; but the spoken word cannot possibly be recalled. I have heard of countless men who have fallen into the greatest misfortunes through intemperate speech. Of these I shall mention one or two as typical and omit the rest. When Ptolemy Philadelphus married his sister Arsinoe, Sotades ⁵ said,

’Tis wrong for you to try to spur that mare,

and thereafter he rotted in prison for many years; and so suffered condign punishment for his untimely talking, and to make other men laugh he sorrowed a long time himself. A story to match and couple with this, and much more dreadful, is what the sophist Theocritus said and suffered. Alexander had bidden the Greeks to make ready crimson robes so that on his return he might offer a sacrifice of thanksgiving for his victory in the war against the barbarians, and all the states had to pay a polltax in money, when Theocritus remarked, Before this I used to be in doubt, but now I know for a certainty that this is Homer’s ’ Crimson Death.’ ⁶ And thereby he made an enemy of Alexander. And Antigonus, king of the Macedonians, who was blind of one eye, he drove to immoderate anger by reproaching him with his disfigurement. For Antigonus sent his chief cook, Eutropion, who had been an officer in his army, to Theocritus, and insisted that Theocritus should come to him and engage him in discussion. When Eutropion delivered his message to Theocritus, coming several times for the purpose, the latter said, I know very well that you want to serve me up raw to your Cyclops, twitting the one for being disfigured and the other for being now a cook. Then you shall not keep your head on, said Eutropion, but you shall pay the penalty for this reckless talk and madness of yours. He thereupon reported the remark to the king, who sent and had Theocritus put to death.

But besides all this, we should, as a most sacred duty, accustom children to speak the truth. For lying is fit for slaves only, and deserves to be hated of all men, and even in decent slaves it is not to be condoned.

A Discourse Touching the Training of Children Perseus (Plutarch. Plutarch's morals, Vol. I. Goodwin, William W., editor; Ford, Simon, translator. Boston: Little, Brown, and Company, 1874.) — 14 focus

[14] Children ought to be made to abstain from speaking filthily, seeing, as Democritus said, words are but the shadows of actions. They are, moreover, to be instructed to be affable and courteous in discourse. For as churlish manners are always detestable, so children may be kept from being odious in conversation, if they will not be pertinaciously bent to maintain all they say in dispute. For it is of use to a man to understand not only how to overcome, but also how to give ground when to conquer would turn to his disadvantage. For there is such a thing sometimes as a Cadmean victory; which the wise Euripides attesteth, when he saith,—

Where two discourse, if the one’s anger rise,

The man who lets the contest fall is wise.¹

Add we now to these things some others of which children ought to have no less, yea, rather greater care; to wit, that they avoid luxurious living, bridle their tongues, subdue anger, and refrain their hands. Of how great moment each of these counsels is, I now come to inquire; and we may best judge of them by examples. To begin with the last: some men there have been, who, by opening their hands to take what they ought not, have lost all the honor they got in the former part of their lives. So Gylippus the Lacedaemonian,² for unsewing the public money-bags, was condemned to banishment from Sparta. And to be able also to subdue anger is the part of a wise man. Such a one was Socrates; for when a hectoring and debauched young man rudely kicked him, so that those in his company, being sorely offended, were ready to run after him and call him to account for it, What, said he to them, if an ass had kicked me, would you think it handsomely done to kick him again? And yet the young man himself escaped not unpunished; for when all persons reproached him for so unworthy an act, and gave him the nickname of Λακτιστής, or the kicker, he hanged himself. The same Socrates,—when Aristophanes, publishing his play which he called the Clouds, therein threw all sorts of the foulest reproaches upon him, and a friend of his, who was present at the acting of it, repeated to him what was there said in the same comical manner, asking him withal, Does not this offend you, Socrates?—replied: Not at all, for I can as well bear with a fool in a play as at a great feast. And something of the same nature is reported to have been done by Archytas of Tarentum and Plato. Archytas, when, upon his return from the war, wherein he had been a general, he was informed that his land had been impaired by his bailiff’s negligence, sent for him, and said only thus to him when he came: If I were not very angry with thee, I would severely correct thee. And Plato, being offended with a gluttonous and debauched servant, called to him Speusippus, his sister’s son, and said unto him: Go beat thou this fellow; for I am too much offended with him to do it myself.

These things, you will perhaps say, are very difficult to be imitated. I confess it; but yet we must endeavor to the utmost of our power, by setting such examples before us, to repress the extravagancy of our immoderate, furious anger. For neither are we able to rival the experience or virtue of such men in many other matters; but we do, nevertheless, as sacred interpreters of divine mysteries and priests of wisdom, strive to follow these examples, and, as it were, to enrich ourselves with what we can nibble from them.

And as to the bridling of the tongue, concerning which also I am obliged to speak, if any man think it a small matter or of mean concernment, he is much mistaken. For it is a point of wisdom to be silent when occasion requires, and better than to speak, though never so well. And, in my judgment, for this reason the ancients instituted mystical rites of initiation in religion, that, being in them accustomed to silence, we might thence transfer the fear we have of the Gods to the fidelity required in human secrets. Yea, indeed, experience shows that no man ever repented of having kept silence; but many that they have not done so. And a man may, when he will, easily utter what he hath by silence concealed; but it is impossible for him to recall what he hath once spoken. And, moreover, I can remember infinite examples that have been told me of those that have procured great damages to themselves by intemperance of the tongue; one or two of which I will give, omitting the rest. When Ptolemaeus Philadelphus had taken his sister Arsinoe to wife, Sotades for breaking an obscene jest³ upon him lay languishing in prison a great while; a punishment which he deserved for his unseasonable babbling, whereby to provoke laughter in others he purchased a long time of mourning to himself. Much after the same rate, or rather still worse, did Theocritus the Sophist both talk and suffer. For when Alexander commanded the Grecians to provide him a purple robe, wherein, upon his return from the wars, he meant to sacrifice to the Gods in gratitude for his victorious success against the barbarians, and the various states were bringing in the sums assessed upon them, Theocritus said: I now see clearly that this is what Homer calls purple death, which I never understood before. By which speech he made the king his enemy from that time forwards. The same person provoked Antigonus, the king of Macedonia, to great wrath, by reproaching him with his defect, as having but one eye. Thus it was. Antigonus commanded Eutropion his mastercook (then in waiting) to go to this Theocritus and settle some accounts with him. And when he announced his errand to Theocritus, and called frequently about the business, the latter said: I know that thou hast a mind to dish me up raw to that Cyclops; thus reproaching at once the king with the want of his eye, and the cook with his employment. To which Eutropion replied: Then thou shalt lose thy head, as the penalty of thy loquacity and madness And he was as good as his word; for he departed and informed the king, who sent and put Theocritus to death.

Besides all these things, we are to accustom children to speak the truth, and to account it, as indeed it is, a matter of religion for them to do so. For lying is a servile quality, deserving the hatred of all mankind; yea, a fault for which we ought not to forgive our meanest servants.

Notes on the current edition

Περὶ παίδων ἀγωγῆς

1. Nauck. p. 445

2. οὐδενὸς ἧττόν ἐστιν] οὐδὲν ἧττον H

3. τὸ τὸν Meziriacus: τὸν

4. κᾆτα scripsi: κατὰ

5. τούτοις] δὲ τούτοις H

6. κρότησον] κόλασον Heusingerus

7. πολὺν κατεσάπη χρόνον H

8. πολὺν χρόνον del. H

Plutarch De liberis educandis 14

ed. Grēgorios N. Vernardakēs

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