Delphi Complete Works of Lucian Read online

  The Complete Works of

  LUCIAN

  (AD 125–c. 180)

  Contents

  The Translations

  PHALARIS 1 — Φάλαρις Α

  PHALARIS 2 — Φάλαρις Β

  HIPPIAS — Ἱππίας ἢ Βαλανεῖον

  DIONYSUS — Διόνυσος

  HERACLES — Ἡρακλῆς

  AMBER; OR, THE SWANS — Περὶ τοῦ Ἡλέκτρου ἢ Κύκνων

  THE FLY — Μυίας Ἐγκώμιον

  NIGRINUS — Νιγρίνου Φιλοσοφία

  DEMONAX — Δημώνακτος Βίος

  CONCERNING A HALL — Περὶ τοῦ Οἴκου

  MY NATIVE LAND — Πατρίδος Ἐγκώμιον

  OCTOGENERIANS — Μακρόβιοι

  A TRUE STORY — Ἀληθῶν Διηγημάτων

  SLANDER — Περὶ τοῦ μὴ ῥᾳδίως πιστεύειν Διαβολῇ

  THE CONSONANTS AT LAW — Δίκη Συμφώνων

  THE CAROUSAL SYMPOSIUM OR THE LAPITHS — Συμπόσιον ἢ Λαπίθαι

  SOLOECISTA — Ψευδοσοφιστής ἢ Σολοικιστής

  THE DOWNWARD JOURNEY OR THE TYRANT — Κατάπλους ἢ Τύραννος

  ZEUS CATECHIZED (ZEUS CROSS-EXAMINED) — Ζεὺς ἐλεγχόμενος

  ZEUS RANTS — Ζεὺς Τραγῳδός

  THE COCK — Ὄνειρος ἢ Ἀλεκτρυών

  PROMETHEUS — Προμηθεύς

  ICAROMENIPPUS OR THE SKY-MAN — Ἰκαρομένιππος ἢ Ὑπερνέφελος

  TIMON OR THE MISANTHROPE — Τίμων

  CHARON OR THE INSPECTORS — Χάρων ἢ Ἐπισκοποῦντες

  SALE OF CREEDS — Βίων Πρᾶσις

  THE FISHERMAN — Ἀναβιοῦντες ἢ Ἁλιεύς

  THE DOUBLE INDICTMENT — Δὶς κατηγορούμενος

  ON SACRIFICES — Περὶ Θυσιῶν

  REMARKS ADDRESSED TO AN ILLITERATE BOOK-FANCIER — Πρὸς τὸν ἀπαίδευτον καὶ πολλὰ βιβλία ὠνούμενον

  THE DREAM OR LUCIAN’S CAREER — Περὶ τοῦ Ἐνυπνίου ἤτοι Βίος Λουκιανοῦ

  THE PARASITE: PARASITIC AN ART — Περὶ τοῦ Παρασίτου ὅτι Τέχνη ἡ Παρασιτική

  THE LOVER OF LIES — Φιλοψευδής ἢ Ἀπιστῶν

  THE JUDGEMENT OF THE GODDESSES — Θεῶν Κρίσις

  ON SALARIED POSTS IN GREAT HOUSES — Περὶ τῶν ἐν Μισθῷ συνόντων

  ANACHARSIS — Ἀνάχαρσις ἢ Περὶ Γυμνασίων

  MENIPPUS — Μένιππος ἢ Νεκυομαντεία

  LUCIUS; OR, THE ASS — Λούκιος ἢ Ὄνος

  ON FUNERALS (ON MOURNING) — Περὶ Πένθους

  A PROFESSOR OF PUBLIC SPEAKING — Ῥητόρων Διδάσκαλος

  ALEXANDER THE FALSE PROPHET — Ἀλέξανδρος ἢ Ψευδόμαντις

  ESSAYS IN PORTRAITURE — Εἰκόνες

  ESSAYS IN PORTRAITURE DEFENDED — Ὑπὲρ τῶν Εἰκόνων

  THE SYRIAN GODDESS — Περὶ τῆς Συρίης Θεοῦ

  OF PANTOMIME — Περὶ Ὀρχήσεως

  LEXIPHANES — Λεξιφάνης

  THE EUNUCH — Εὐνοῦχος

  ASTROLOGY — Περὶ τῆς Ἀστρολογίας

  AMORES — Ἔρωτες

  THE MISTAKEN CRITIC — Ψευδολογιστής

  THE PARLIAMENT OF THE GODS — Θεῶν Ἐκκλησία

  THE TYRANNICIDE — Τυραννοκτόνος

  DISOWNED — Ἀποκηρυττόμενος

  THE PASSING OF PEREGRINUS — Περὶ τῆς Περεγρίνου Τελευτῆς

  THE RUNAWAYS — Δραπέται

  TOXARIS — Τόξαρις ἢ Φιλία

  DEMOSTHENES — Δημοσθένους Ἐγκώμιον

  HOW TO WRITE HISTORY — Πῶς δεῖ Ἱστορίαν συγγράφειν

  THE DIPSADS — Περὶ τῶν Διψάδων

  SATURNALIA — Τὰ πρὸς Κρόνον

  HERODOTUS OR AETION — Ἡρόδοτος ἢ Ἀετίων

  ZEUXIS OR ANTIOCHUS — Ζεύξις ἢ Ἀντίοχος

  A SLIP OF THE TONGUE IN GREETING — Ὑπὲρ τοῦ ἐν τῇ Προσαγορεύσει Πταίσματος

  APOLOGY FOR THE “SALARIED POSTS IN GREAT HOUSES” — Ἀπολογία

  HARMONIDES — Ἁρμονίδης

  A CONVERSATION WITH HESIOD — Διάλογος πρὸς Ἡσίοδον

  THE SCYTHIAN OR THE CONSUL — Σκύθης ἢ Πρόξενος

  PODAGRA; OR, GOUT — Ποδάγρα

  HERMOTIMUS — Ἑρμότιμος ἢ Περὶ Αἱρέσεων

  A LITERARY PROMETHEUS — Πρὸς τὸν εἰπόντα Προμηθεὺς εἶ ἐν λόγοις

  HALCYON — Ἀλκυὼν ἢ Περὶ Μεταμορφώσεων

  THE SHIP; OR, THE WISHES — Πλοἶον ἢ Εὐχαί

  OCYPUS; OR, SWIFT-OF-FOOT — Ὠκύπους

  CYNICUS (THE CYNIC) — Κυνικός

  DIALOGUES OF THE DEAD — Νεκρικοὶ Διάλογοι

  DIALOGUES OF THE SEA-GODS — Ἐνάλιοι Διάλογοι

  DIALOGUES OF THE GODS — Θεῶν Διάλογοι

  DIALOGUES OF THE COURTESANS — Ἑταιρικοὶ Διάλογοι

  The Spurious Works

  LETTERS — Ἐπιστολαί

  PHILOPATRIS; OR, THE PATRIOT — Φιλόπατρις ἢ Διδασκόμενος

  CHARIDEMUS — Χαρίδημος ἢ Περὶ Κάλλους

  NERO — Νέρων

  EPIGRAMS — Ἐπιγράμματα

  The Greek Texts

  LIST OF GREEK TEXTS

  The Biographies

  INTRODUCTION TO LUCIAN by H. W. Fowler and F. G. Fowler

  INTRODUCTION TO LUCIAN by A. M. Harmon

  The Delphi Classics Catalogue

  © Delphi Classics 2016

  Version 1

  The Complete Works of

  LUCIAN OF SAMOSATA

  By Delphi Classics, 2016

  COPYRIGHT

  Complete Works of Lucian

  First published in the United Kingdom in 2016 by Delphi Classics.

  © Delphi Classics, 2016.

  All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without the prior permission in writing of the publisher, nor be otherwise circulated in any form other than that in which it is published.

  Delphi Classics

  is an imprint of

  Delphi Publishing Ltd

  Hastings, East Sussex

  United Kingdom

  Contact: [email protected]

  www.delphiclassics.com

  The Translations

  Ruins at Samsat (ancient Samosata), a small town in the Adıyaman Province of Turkey — Lucian’s birthplace

  Depiction of the Byzantine attack on Samosata in 859, from the Madrid Skylitzes

  PHALARIS 1 — Φάλαρις Α

  Translated by H. W. Fowler and F. G. Fowler

  PHALARIS, I

  We are sent to you, Priests of Delphi, by Phalaris our master, with instructions to present this bull to the God, and to speak the necessary words on behalf of the offering and its donor. Such being our errand, it remains for us to deliver his message, which is as follows:

 
‘It is my desire above all things, men of Delphi, to appear to the Greeks as I really am, and not in that character in which Envy and Malice, availing themselves of the ignorance of their hearers, have represented me: and if to the Greeks in general, then most of all to you, who are holy men, associates of the God, sharers (I had almost said) of his hearth and home. If I can clear myself before you, if I can convince you that I am not the cruel tyrant I am supposed to be, then I may consider myself cleared in the eyes of all the world. For the truth of my statements, I appeal to the testimony of the God himself. Methinks he is not likely to be deceived by lying words. It may be an easy matter to mislead men: but to escape the penetration of a God — and that God Apollo — is impossible.

  ‘I was a man of no mean family; in birth, in breeding, in education, the equal of any man in Agrigentum. In my political conduct I was ever public-spirited, in my private life mild and unassuming; no unseemly act, no deed of violence, oppression, or headstrong insolence was ever laid to my charge in those early days. But our city at that time was divided into factions: I saw myself exposed to the plots of my political opponents, who sought to destroy me by every means: if I would live in security, if I would preserve the city from destruction, there was but one course open to me — to seize upon the government, and thereby baffle my opponents, put an end to their machinations, and bring my countrymen to their senses. There were not a few who approved my design: patriots and men of cool judgement, they understood my sentiments, and saw that I had no alternative. With their help, I succeeded without difficulty in my enterprise.

  ‘From that moment, the disturbances ceased. My opponents, became my subjects, I their ruler; and the city was freed from dissension. From executions and banishments and confiscations I abstained, even in the case of those who had plotted against my life. Such strong measures are indeed never more necessary than at the commencement of a new rule: but I was sanguine; I proposed to treat them as my equals, and to win their allegiance by clemency, mildness, and humanity. My first act was to reconcile myself with my enemies, most of whom I invited to my table and took into my confidence.

  ‘I found the city in a ruinous condition, owing to the neglect of the magistrates, who had commonly been guilty of embezzlement, if not of wholesale plunder. I repaired the evil by means of aqueducts, beautified the city with noble buildings, and surrounded it with walls. The public revenues were easily increased by proper attention on the part of the fiscal authorities. I provided for the education of the young and the maintenance of the old; and for the general public I had games and spectacles, banquets and doles. As for rape and seduction, tyrannical violence or intimidation, I abhorred the very name of such things.

  ‘I now began to think of laying down my power; and how to do so with safety was my only concern. The cares of government and public business had begun to weigh upon me; I found my position as burdensome as it was invidious. But it was still a question, how to render the city independent of such assistance for the future. And whilst I — honest man! — was busied with such thoughts, my enemies were even then combining against me, and debating the ways and means of rebellion; conspiracies were forming, arms and money were being collected, neighbour states were invited to assist, embassies were on their way to Sparta and Athens. The torments that were in store for me, had I fallen into their hands, I afterwards learnt from their public confession under torture, from which it appeared that they had vowed to tear me limb from limb with their own hands. For my escape from such a fate, I have to thank the Gods, who unmasked the conspiracy; and, in particular, the God of Delphi, who sent dreams to warn me, and dispatched messengers with detailed information.

  ‘And now, men of Delphi, I would ask your advice. Imagine yourselves to- day in the perilous situation in which I then stood; and tell me what was my proper course. I had almost fallen unawares into the hands of my enemies, and was casting about for means of safety. Leave Delphi for a while, and transport yourselves in spirit to Agrigentum: behold the preparations of my enemies: listen to their threats; and say, what is your counsel? Shall I sit quietly on the brink of destruction, exercising clemency and long-suffering as heretofore? bare my throat to the sword? see my nearest and dearest slaughtered before my eyes? What would this be but sheer imbecility? Shall I not rather bear myself like a man of spirit, give the rein to my rational indignation, avenge my injuries upon the conspirators, and use my present power with a view to my future security? This, I know, would have been your advice.

  ‘Now observe my procedure. I sent for the guilty persons, heard their defence, produced my evidence, established every point beyond a doubt; and when they themselves admitted the truth of the accusation, I punished them; for I took it ill, not that they had plotted against my life, but that on their account I was compelled to abandon my original policy. From that day to this, I have consulted my own safety by punishing conspiracy as often as it has shown itself.

  ‘And men call me cruel! They do not stop to ask who was the aggressor; they condemn what they think the cruelty of my vengeance, but pass lightly over the provocation, and the nature of the crime. It is as if a man were to see a temple-robber hurled from the rock at Delphi, and, without reflecting how the transgressor had stolen into your temple by night, torn down the votive-offerings, and laid hands upon the graven image of the God, were to exclaim against the inhumanity of persons who, calling themselves Greeks and holy men, could yet find it in them to inflict this awful punishment upon their fellow Greek, and that within sight of the holy place; — for the rock, as I am told, is not far from the city. Surely you would laugh to scorn such an accusation as this; and your cruel treatment of the impious would be universally applauded.

  ‘But so it is: the public does not inquire into the character of a ruler, into the justice or injustice of his conduct; the mere name of tyranny ensures men’s hatred; the tyrant might be an Aeacus, a Minos, a Rhadamanthus, — they would be none the less eager for his destruction; their thoughts ever run on those tyrants who have been bad rulers, and the good, because they bear the same name, are held in the like detestation. I have heard that many of your tyrants in Greece have been wise men, who, labouring under that opprobrious title, have yet given proofs of benevolence and humanity, and whose pithy maxims are even now stored up in your temple among the treasures of the God.

  ‘Observe, moreover, the prominence given to punishment by all constitutional legislators; they know that when the fear of punishment is wanting, nothing else is of avail. And this is doubly so with us who are tyrants; whose power is based upon compulsion; who live in the midst of enmity and treachery. The bugbear terrors of the law would never serve our turn. Rebellion is a many-headed Hydra: we cut off one guilty head, two others grow in its place. Yet we must harden our hearts, smite them off as they grow, and — like lolaus — sear the wounds; thus only shall we hold our own. The man who has once become involved in such a strife as this must play the part that he has undertaken; to show mercy would be fatal. Do you suppose that any man was ever so brutal, so inhuman, as to rejoice in torture and groans and bloodshed for their own sake, when there was no occasion for punishment? Many is the time that I have wept while others suffered beneath the lash, and groaned in spirit over the hard fate that subjected me to a torment more fierce and more abiding than theirs. For to the man who is benevolent by nature, and harsh only by compulsion, it is more painful to inflict punishment than it would be to undergo it.

  ‘Now I will speak my mind frankly. If I had to choose between punishing innocent men, and facing death myself, believe me, I should have no hesitation in accepting the latter alternative. But if I am asked, whether I had rather die an undeserved death than give their deserts to those who plotted against my life, I answer no; and once more, Delphians, I appeal to you: which is better — to die when I deserve not death, or to spare my enemies who deserve not mercy? [Footnote: Apparently the speaker intended to repeat the last pair of alternatives in different words: instead of which, he gives us one of those al
ternatives twice over. Lucian’s tautologic genius fails him for once.] No man surely can be such a fool that he would not rather live than preserve his enemies by his death. Yet in spite of this how many have I spared who were palpably convicted of conspiring against me; such were Acanthus, Timocrates, and his brother Leogoras, all of whom I saved out of regard for our former intercourse.

  ‘If you would learn more of me, apply to any of the strangers who have visited Agrigentum; and see what account they give of the treatment they received, and of my hospitality to all who land on my coasts. My messengers are waiting for them in every port, to inquire after their names and cities, that they may not go away without receiving due honour at my hands. Some — the wisest of the Greeks — have come expressly to visit me, so far are they from avoiding intercourse with me. It was but lately that I received a visit from the sage Pythagoras. The account that he had heard of me was belied by his experience; and on taking his departure he expressed admiration of my justice, and deplored the circumstances which made severity a duty. Now is it likely that one who is so benevolent to strangers should deal unjustly with his fellow citizens? is it not to be supposed that the provocation has been unusually great?

  ‘So much then in defence of my own conduct; I have spoken the words of truth and justice, and would persuade myself that I have merited your approbation rather than your resentment. And now I must explain to you the origin of my present offering, and the manner in which it came into my hands. For it was by no instructions of mine that the statuary made this bull: far be it from me to aspire to the possession of such works of art! A countryman of my own, one Perilaus, an admirable artist, but a man of evil disposition, had so far mistaken my character as to think that he could win my regard by the invention of a new form of torture; the love of torture, he thought, was my ruling passion. He it was who made the bull and brought it to me. I no sooner set eyes on this beautiful and exquisite piece of workmanship, which lacked only movement and sound to complete the illusion, than I exclaimed: “Here is an offering fit for the God of Delphi: to him I must send it.” “And what will you say,” rejoined Perilaus, who stood by, “when you see the ingenious mechanism within it, and learn the purpose it is designed to serve?” He opened the back of the animal, and continued: “When you are minded to punish any one, shut him up in this receptacle, apply these pipes to the nostrils of the bull, and order a fire to be kindled beneath. The occupant will shriek and roar in unremitting agony; and his cries will come to you through the pipes as the tenderest, most pathetic, most melodious of bellowings. Your victim will be punished, and you will enjoy the music.”