Plutarch, De E apud Delphos, Frank Cole Babbitt (Translator), 1

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(The persons who take part in the conversation are: Ammonius, Lamprias, Plutarch, Theon, Eustrophus, Nicander, and others whose names are not given.)

Not long ago, my dear Sarapion,¹ I carne upon some lines, not badly done, which Dicaearchus thinks Euripides² addressed to Archelaüs:

I will not give poor gifts to one so rich,

Lest you should take me for a fool, or I

Should seem by giving to invite a gift.

For he does no favour who gives small gifts from scanty means to wealthy men; and since it is not credible that his giving is for nothing, he acquires in addition a reputation for disingenuousness and servility. Observe also how, as far as independence and honour are concerned, material gifts fall far below those bestowed by literary discourse and wisdom; and these gifts it is both honourable to give and, at the same time, to ask a return of like gifts from the recipients. I, at any rate, as I send to you, and by means of you for our friends there, some of our Pythian discourses, an offering of our first-fruits, as it were, confess that I am expecting other discourses, both more numerous and of better quality, from you and your friends, inasmuch as you have not only all the advantages of a great city,³ but you have also more abundant leisure amid many books and all manner of discussions.

It seems that our beloved Apollo finds a remedy and a solution for the problems connected with our life by the oracular responses which he gives to those who consult him; but the problems connected with our power to reason it seems that he himself launches and propounds to him who is by nature inclined to the love of knowledge, thus creating in the soul a craving⁴ that leads onward to the truth, as is clear in many other ways, but particularly in the dedication of the E.⁵ For the likelihood is that it was not by chance nor, as it were, by lot that this was the only letter that carne to occupy first place with the god and attained the rank of a sacred offering and something worth seeing; but it is likely that those who, in the beginning, sought after knowledge of the god either discovered some peculiar and unusual potency in it or else used it as a token with reference to some other of the matters of the highest concern, and thus adopted it.

On many other occasions when the subject had been brought up in the school I had quietly turned aside from it and passed it over, but recently I was unexpectedly discovered by my sons in an animated discussion with some strangers, whom, since they purposed to leave Delphi immediately, it was not seemly to try to divert from the subject, nor was it seemly for me to ask to be excused from the discussion, for they were altogether eager to hear something about it. I found them seats, therefore, near the temple, and I began to seek some answer myself and to put questions to them; influenced as I was by the place and the conversation itself, I remembered what, when Nero was here some years ago, I had heard Ammonius and others discussing, when the same question obtruded itself in a similar way.

De E apud Delphos. Plutarch. Frank Cole Babbitt (Translator). Cambridge, MA. 1936.

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Funding provided by The National Endowment for the Humanities.

Current edition Perseus

The Ε at Delphi (English) (Plutarch. Moralia, Vol. 5. Babbitt, Frank Cole, translator. Cambridge, MA: Harvard University Press; London: William Heinemann Ltd., 1936 (printing).)

Editions (1)

Περὶ τοῦ Ε τοῦ ἐν Δελφοῖς Perseus (Plutarch. Plutarchi Chaeronensis Moralia, Vol 3. Vernardakēs, Grēgorios N., editor. Leipzig: Teubner, 1891.) — 1 focus

384d στιχιδίοις τισὶν οὐ φαύλως ἔχουσιν, ὦ φίλε Σαραπίων, ἐνέτυχον πρῴην, ἃ Δικαίαρχος Εὐριπίδην¹ οἴεται πρὸς Ἀρχέλαον εἰπεῖν·

ʼοὐ βούλομαι πλουτοῦντι. δωρεῖσθαι πένης, 5

μὴ μʼ ἄφρονα κρίνῃς ἢ διδοὺς αἰτεῖν δοκῶ.

χαρίζεται; μὲν γὰρ οὐδὲν ὁ διδοὺς ἀπʼ ὀλίγων μικρὰ τοῖς πολλὰ κεκτημένοις, ἀπιστούμενος δʼ ἀντὶ μηδενὸς διδόναι κακοηθείας καὶ ἀνελευθερίας προσλαμβάνει 384e δόξαν. ὅρα δὴ ὅσον ἐλευθεριότητι καὶ 10 κάλλει τὰ χρηματικὰ δῶρα λείπεται τῶν ἀπὸ λόγου σοφίας, ἃ² καὶ διδόναι καλόν ἐστι καὶ διδόντας ἀνταιτεῖν ὅμοια παρὰ τῶν λαμβανόντων. ἐγὼ γοῦν πρὸς σὲ καὶ διὰ σὲ³ τοῖς αὐτόθι φίλοις τῶν Πυθικῶν λόγων ἐνίους ὥσπερ ἀπαρχὰς; ἀποστέλλων, ὁμολογῶ 15 προσδοκᾶν ἑτέρους καὶ πλείονας καὶ βελτίονας παρʼ ὑμῶν, ἅτε δὴ καὶ πόλει χρωμένων μεγάλῃ καὶ σχολῆς 384f μᾶλλον ἐν βιβλίοις πολλοῖς καὶ παντοδαπαῖς διατριβαῖς εὐπορούντων. ὁ δʼ οὖν φίλος Ἀπόλλων ἔοικε τὰς μὲν περὶ τὸν βίον ἀπορίας ἰᾶσθαι καὶ διαλύειν θεμιστεύων τοῖς χρωμένοις, τὰς δὲ περὶ τὸν λόγον 5 αὐτὸς ἐνιέναι καὶ προβάλλειν τῷ φύσει φιλοσόφῳ, τῆ ψυχῇ⁴ ὄρεξιν ἐμποιῶν ἀγωγὸν ἐπὶ τὴν ἀλήθειαν, ὡς ἄλλοις τε πολλοῖς δῆλόν ἐστι καὶ τῇ⁵ τοῦ Ε⁶ καθιερώσει. τοῦτο γὰρ εἰκὸς οὐ κατὰ τύχην οὐδʼ οἷον ἀπὸ κλήρου τῶν γραμμάτων μόνον ἐν προεδρίᾳ 10 385a παρὰ τῷ θεῷ γενέσθαι καὶ λαβεῖν ἀναθήματος τάξιν ἱεροῦ καὶ θεάματος ἀλλʼ ἢ δύναμιν αὐτοῦ κατιδόντας ἰδίαν καὶ περιττὴν ἢ συμβόλῳ χρωμένους πρὸς ἕτερόν τι τῶν ἀξίων σπουδῆς τοὺς ἐν ἀρχῇ περὶ⁷ τὸν θεὸν φιλοσοφήσαντας, οὕτω προσέσθαι. πολλάκις 15 οὖν ἄλλοτε τὸν λόγον ἐν τῇ σχολῇ προβαλλόμενον ἐκκλίνας ἀτρέμα καὶ παρελθὼν, ἔναγχος ὑπὸ τῶν υἱῶν ἐλήφθην ξένοις τισὶ συμφιλοτιμούμενος, οὓς εὐθὺς ἐκ Δελφῶν ἀπαίρειν μέλλοντας οὐκ ἦν εὐπρεπὲς παράγειν οὐδὲ παραιτεῖσθαι, πάντως 20 385b ἀκοῦσαί τι προθυμουμένους. ὡς δὲ καθίσας παρὰ⁸ τὸν νεὼν τὰ μὲν αὐτὸς ἠρξάμην ζητεῖν, τὰ δʼ ἐκείνους ἐρωτᾶν, ὑπὸ τοῦ τόπου καὶ τῶν λόγων αὐτῶν ·⁹ ἃ πάλαι ποτὲ καθʼ ὃν καιρὸν ἐπεδήμει Νέρων ἠκούσαμεν Ἀμμωνίου καί τινων ἄλλων 25 διεξιόντων, ἐνταῦθα τῆς αὐτῆς ἀπορίας ὁμοίως ἐμπεσούσης.

Translations (1)

Of the word ΕΙ engraven over the gate of Apollo's temple at Delphi Perseus (Plutarch. Plutarch's Morals, Vol. 4. Goodwin, William W., editor; Kippax, R, translator. Boston: Little, Brown, and Company; Cambridge: Press of John Wilson and Son, 1874.) — 1 focus

[1] I HAPPENED not long since, dear Serapion, on certain not unelegant verses, which Dicaearchus supposes Euripides to have spoken to King Archelaus:

I’m poor, you rich, I’ll therefore nothing give;

Lest me or fool or beggar you believe.

For he who out of his little estate makes small presents to those that have great possessions does them no pleasure; nay, being not believed to give even that little for nothing, he incurs the suspicion of being of a sordid and ungenerous disposition. But since pecuniary presents are both in bounty and beauty far inferior to such as proceed from learning and wisdom, it is honorable both to make such presents, and at our giving them, to desire suitable returns from the receivers. I therefore, sending to you,—and through you to our friends in those parts,—as a first-fruit offering, some discourses concerning the Pythian affairs, confess that I do in requital expect others, both more and better, from you, as being persons conversant in a great city, and enjoying more leisure amongst many books and conferences of all sorts. For indeed our good Apollo seems to cure and solve such difficulties as occur in the ordinary management of our life, by giving his oracles to those that resort to him; but as for those which concern learning, he leaves and proposes them to that faculty of the soul which is naturally addicted to the study of philosophy, imprinting in it a desire leading to truth; as is manifest both in many other matters. and in the consecration of this inscription EI. For it is not probable. that it was by chance or by a lottery (as it were) of letters that this word alone was placed in the principal seat in the God’s temple, and received the dignity of a sacred donary and spectacle; but it is highly credible that those who at the beginning philosophized concerning this God gave it that station, either as. seeing it in some peculiar and extraordinary power, or using it as a symbol to signify some other thing worthy of our attention.

Having therefore often formerly declined and avoided this discourse, when proposed in the school, I was lately surprised by my own children as I was debating with certain strangers, who were on their departure out of Delphi, so that I could not in civility hold them in suspense nor yet refuse discoursing with them, since they were exceeding earnest to hear something. Being therefore set down by the temple, I began myself to search into some things, and to ask them concerning others, being by the place and the very talk put in mind of those things we had heretofore, when Nero passed through these parts, heard Ammonius and some others discourse; the same difficulty having been then likewise in this very place propounded.

Notes on the current edition

The

1. A poet living at Athens in Plutarch’s day; see Moralia, 396 d ff. and 628 a.

2. Nauck, Trag. Graec. Frag., Euripides, no. 969.

3. At this time Athens had been for several centuries a university city.

4. Cf. Moralia, 673 b.

5. Cf. 426 e, infra.

Plutarch De E apud Delphos 1

Frank Cole Babbitt (Translator)

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(The persons who take part in the conversation are: Ammonius, Lamprias, Plutarch, Theon, Eustrophus, Nicander, and others whose names are not given.)

Current edition Perseus

Notes on the current edition

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