However, you will depart in high dudgeon, declaring that I have talked nonsense, if I have uttered so many words in vain and to no useful purpose. For you will assert that no harm is encountered in consequence of this snorting and that the city is none the worse in its administration because of it. [57] But among the Greeks in times gone by it used to be regarded as an awful thing to tamper with the art of music, and they all cried out against those who tried to introduce a different rhythm or to complicate the melody, holding that Greece was being corrupted in the theatre. So carefully did they safeguard their ears; and they attributed to what was heard such power as to effeminate the mind and violate the virtue of self-control if the principles of harmony should give way ever so little. For instance, they say that the Spartans, on an occasion when Timotheus was visiting their city, he being already an artist of distinction and an authority in music, not only took away from him his lyre but even cut out the superfluous strings. Do you likewise, men of Tarsus, in imitation of the Spartans, cut out the superfluous sound.
[58] The ancient story relates that Circê worked transformations by means of her drugs, so that swine and wolves were produced from men; and we are incredulous when Homer says:
Both heads and voice and hair of swine had they,
And e’en the shape.
[59] Their minds, however, remained steadfast, he says, whereas the mind of the men of Tarsus has been the very first thing to be ruined and utterly corrupted. And really it is not so terrible that human beings should for a time take on the voice of sheep or kine or that they should neigh or howl — as indeed the poets say of Hecuba, that, as a climax to all her terrible misfortunes, the Furies made her
Like to a hound with flashing eyes; and when
She poured her brazen cry from hoary jaws,
Ida gave ear and sea-girt Tenedos
And all the wind-swept crags of Thrace.
[60] Not so terrible, in my opinion, nor so abominable was that portent as when someone who is a male and retains a male’s distinctive marks and his proper speech — being incapable of erasing also the marks of Nature, even though he makes every effort to hide them from the world, just as the thief hides stolen goods — being smitten by Furies and perverted and in every way made effeminate, is ready to do anything at all, but nothing in accord with his own nature. And then, ‘some Proteus like,’ in the course of his changes and bodily transformations he discovers how to emit a sound belonging to neither man nor woman nor to any other creature, not even patterning after a harlot in the practice of her calling but rather, it would seem, producing such a sound as he would make if engaged in the most shameful action, the most licentious conduct, and, what is more, in the light of day, under the rays of the sun, and in the presence of many. [61] Not so terrible a portent was it when the hides of cattle crawled and their flesh bellowed.
What Homer, then, or what Archilochus has the power to exorcize these evil doings? For it seems to me, by Heracles, that a noble and tragic kind of poet is needed by the conduct of these men, one who will be able to check and repel so mighty a surge of evil; since what is taking place already is like a madness that is disgraceful and unseemly. [62] And this plague of impropriety and shamelessness, as it goes on its rounds among you, is already leading to every sort of deed and cry and posture, and attacking and invading every portion of your bodies — feet, hands, eyes, and tongue. Therefore, I can do no good at all, nor can this easy-going, feeble exhortation to which you have listened; no, a Stentor is required with throat of bronze or iron, who will be able to shout more loudly and more clearly than I can. For consider the progress of the malady. [63] The first innovation consisted in trimming the beard; and this was looked upon as moderate enough, merely not to let it grow too long, and nothing more, but just to make a slight improvement upon Nature. Well then, the man so trimmed was thought by many to look smart. The next step was to shave as far as the cheeks; and even that was nothing terrible; and yet the comic poet did bid that even such a man be burned
Upon a heap of sixteen fig-wood phalluses.
However, they did have faces that were comely and boyish beyond their years when rid of that down. Next — since this was still to try — they shaved the legs and chest, to insure that in all other respects as well they might resemble boys. Then they progressed as far as the arms; then shifted to the genitals, where evidence of youthful vigour is indeed superfluous. Thus ridicule and scorn are being showered by the clever younger set upon the artistry of Nature as being something out of date and extremely foolish, seeing that she has attached to the body things that are useless and superfluous. [64] For instance, what need had you of nails and hair? No, not even of hands, perhaps, or feet. All that Nature had to do for you was to create genitals and bellies and to supply food and the other things from which one may derive enjoyment. That is why we trim ourselves and remove from our chins and private parts the hair which is distinctive of the full-grown male. And, if it were possible to borrow from the female certain other attributes, clearly then we should be supremely happy, not defective as at present, but whole beings and natural — epicenes!
THE THIRTY-FOURTH, OR SECOND TARSIC, DISCOURSE
This Discourse, like the one preceding, was evidently delivered before a public gathering of the citizens of Tarsus. Which of the two was the earlier we have no means of knowing. Both seem to belong to Dio’s later years. Yet the tone of each is so distinct as to proclaim two separate visits. In the one the speaker has much to say regarding the decadence of the times, but he still feels at liberty to treat that theme in lighter vein, laughing both at and with his audience and interlarding his remarks with quotations from the ancient poets and with literary criticism, and in general showing himself quite at ease, as indeed would befit one who spoke on invitation. In the other there seems to be no question of an invitation: Dio comes as a messenger from God in time of need. He gives not a single line of verse, and his only reference to classic times consists in the citation of Sparta and Athens as horrible examples of the fate reserved for arrogance and selfishness. The few touches of humour only serve to emphasize the speaker’s earnestness.
Thus the two speeches serve to complement each other and to reveal a proud city of ancient origin, thoroughly alive, though suffering from the natural results of too great prosperity. Despite the oriental element in the population, Tarsus could be relied upon to understand allusions to Greek poetry and myth and history, and the gymnasium and the sports connected with it might well explain Paul’s fondness for athletic phrase and imagery.
The Thirty-fourth, or Second Tarsic, Discourse
I am well aware, men of Tarsus, that it is customary both here and elsewhere for citizen to mount the platform and give advice; not just any citizens, but those who are prominent and men of wealth, and particularly those who have honourably performed their special services toward the state. For it is not reasonable, if I may say so, that you should have your share in the possessions of the wealthy but fail to profit by their intelligence, whatever that may be. And yet, whenever you wish to listen to harpists or pipes or to enjoy the sight of athletes, you do not call upon only men of wealth or your fellow citizens, but rather upon those who have expert knowledge and capacity, and this is true not only of you but of everybody like you.
[2] However, I am well aware also that it is customary for most people to give the name of Cynic to men who dress as I do; not only do they think Cynics to be no better than themselves and incompetent in practical affairs, but they consider them to be not even of sound mind to begin with, but a crazy, wretched lot. And some are prone to mock and ridicule such people, and all too often not even to endure their silence, much less listen patiently when they speak.
[3] And furthermore, I hear that at the present moment you have a personal grievance against philosophers, and indeed that you uttered curses against them — not as a class, to be sure, but in a few instances, displaying great reserve and moderation in so doing, inasmuch as you refrained from cursing phil
osophers in general if merely the philosophers in Tarsus were guilty of some blunder, but possibly failing to note that, though you cursed indeed, it was not really at philosophers. For no one is a philosopher who belongs among the unjust and wicked, not even if he goes about more naked than the statues are. But those, in truth, who seek to harm their fellow-citizens seem to me somewhat far removed from that classification.
[4] Then in what expectation and with what purpose has a man of my stamp come before you at such a crisis? For such a step savours of real madness. I am here because there is nothing which I myself require of you, while on the contrary I have been much concerned to be of service to you. If, then, you refuse to bear with me, clearly it will be your loss and not my own. Yet is it not fitting, if you believe that I am really mad, that you should for that very reason listen to me? For you must not think that eagles and falcons foretell to mankind what is required of them and that the counsel derived from such creatures is trustworthy because of its spontaneity and its divine inspiration, while refusing to believe that a man who has come, as I have come, having no connection with you from any point of view, has come by divine guidance to address and counsel you. [5] Moreover, the messages of birds of omen require conjecture for their interpretation, whereas, as soon as one has heard my message one can understand its meaning and can take it under consideration, if in fact it clearly is something useful.
But now that I am on the subject, I want to tell you something that happened in Phrygia, in order that at the very outset you may have an opportunity to laugh at my expense. A man of Phrygia was riding on an ox. And when he spied a crow, having made the proper observation of the omen (for Phrygians are clever at that sort of thing), he hurled a stone at it and, by good luck, struck the bird. Accordingly he was much pleased, and, thinking that his own ill-fortune had thus been diverted to the crow, he picked up the bird, remounted the ox, and rode along. But the crow after a brief interval recovered; and the ox, taking fright, threw the man, and he broke his leg in the fall. So that is the way he fared for having shown ingratitude for the sign. [6] But I, methinks, have planned much more safely than the crow, and have come to men who are more considerate than the Phrygian. For if I seem to you to be talking rubbish, you will surely not pelt me with stones but will merely raise a hubbub.
Well then, since you are silent and indulgent toward me, first of all I wish to point out to you one thing, in case you are not fully aware of it — that you need good judgement in the present emergency, and that your problems are such as to merit counsel and much foresight; secondly, that no man in this company can readily advise you as to the proper course of action, some being really ignorant of your true advantage and some being swayed by fear of you or of others, and in certain instances, I dare say, looking rather to their own interests. [7] Next I shall indicate my own opinion with reference to these affairs and suggest by what course of action on your part at the moment and by what general policy in your leadership of the city, things will, as I believe, work out in all respects to your advantage for the future also.
For, men of Tarsus, it has come to pass that you are foremost among your people, not merely because your city is the greatest of all the cities of Cilicia and a metropolis from the start, but also because you beyond all others gained the friendly support of the second Caesar. For the misfortune that befell the city on his account naturally made him well disposed toward you, and eager that the favours received at his hands should appear in your eyes of greater importance than the misfortunes he had occasioned. [8] Accordingly everything a man might bestow upon those who were truly friends and allies and had displayed such eagerness in his behalf he has bestowed upon you: land, laws, honour, control of the river and of the sea in your quarter of the world. And this is why your city grew rapidly, and also because not much time had elapsed since its capture; just as with men who have experienced serious illness but have speedily recovered: when they receive adequate care thereafter, they are frequently in better health than before.
[9] Furthermore, as to subsequent events at least, contrary to popular belief it benefited your city when some of your superior officers proved to be men of violence and you proceeded to prosecute them. Certainly in order to show that you amounted to something, and could aid yourselves and others too — and also, by Zeus, to make their successors not quite so ready to do wrong — it was really beneficial for those men of violence to pay the penalty for their misdeeds; and yet, in another way, it made the city an object of hatred, and gave you the reputation of being naturally captious and prone to bring accusations rashly. For to make many accusations has ere this been held to be a sign of malicious prosecution, especially when the accusation involves men in authority, and is brought before men in authority. For people suspect that the hostility arose, not because you were treated too severely, but because you were unwilling to submit to authority.
[10] To continue then, another happening in which you were concerned has, in a measure, turned out like that just mentioned. For the people of Aegae, having resumed a foolish quarrel with you, being at fault in the matter of the registers, did indeed fail in that enterprise, but they made the dislike against you still greater, and they stealthily developed a prejudice against your city as being obnoxious and oppressive toward the other cities. [11] And these instances, it is true, are drawn from times gone by; but at this present moment the people of Mallus certainly are at odds with you and, although wholly in the wrong themselves and guilty of insolence, yet because of their weakness and their inferiority as compared with you, they always assume the air of being the injured party. For it is not what men do that some persons consider but who they are; nor is it the wrong-doers or those who actually resort to force whom they often wish to criticize, but rather those who may be expected to resort to force because they have the greater power. At any rate, if anything had been done by you such as has been done by Mallus in the present instance, people would think that you were sacking their cities and starting a revolution and war, and that an army must take the field against you.
[12] Well, it is a shame, then,” someone will say, “if they are to be at liberty to do whatever they please and to derive that advantage from their very helplessness, while we are to be in danger if we make a single move.” Granted that it is a shame and unfair, still, if some unfairness is the natural consequence, you should not through obstinacy on that point cause yourselves to be involved in an absurd situation, but should rather look to the future and be on your guard. For what is happening to you resembles what happens in the case of athletes when a smaller man contends against one much larger. [13] For the larger man is not allowed to do anything against the rules, but even if unwittingly he is guilty of a foul, he gets the lash; whereas nobody observes the smaller, though he does anything within his power. Accordingly not only in athletics is it the part of a man of discretion and one who is really the better man to win by his strength and overlook these unfair advantages, but also in your case, if you are sensible, you will by justice and by the greatness of your city overcome those who bear you malice, and you will do nothing in anger or vexation. And on that subject more later, as indeed, methinks, I promised in the beginning.
[14] But at the moment I shall treat the other items that still remain, giving to them that fuller consideration which I claim is required by the present crisis. At any rate the hatred and rebellion of Mallus ought to disturb you less than it does. But the fact that your neighbours in Soli and in Adana, and possibly some others, are in a similar frame of mind and are not a whit more reasonable, but chafe under your domination and speak ill of you and prefer to be subject to others than yourselves — all this creates the suspicion that possibly the people of Aegae and of Mallus also are not wholly unwarranted in their vexation, and that their estrangement has not been due in the one instance to envy and in the other to a determination to get unfair advantage, but that possibly there is an element of truth in what they say about your city, namely, that it does somehow bully and annoy
peoples who are weaker. [15] For although these charges are not actually true, still they might do you the same harm as if they were.
Well then, consider also the nature of your relations with the general. At first there was merely distrust, on the assumption that you were not agreeably disposed toward him; but still he performed his civic duties toward you and you toward him, and there was nothing visible on the surface; but recently you, irritated by the thought that you were getting the worst of it, made a statement, and he on his part was moved to write angrily and to put that anger into operation, a thing he had never done before.
[16] ‘Yes, by Zeus,’ some one may retort, ‘but at least the business of the city itself and our dealings with one another are proceeding as they should.’ Is it not true that but a day or two ago the Assembly took one course and the Council another and that the Elders still maintain a position of independence, each body clearly consulting its own self-interest? It was just as if, when a ship is putting in for shore, the sailors should seek their own advantage, the pilot his, and the owner his. For even if this comparison is made repeatedly, still it is your duty not on that account to disregard it. For it is not that which is told for the first time nor that which one has never heard before which one should eagerly accept as true, but rather that which is germane to the situation and may be put to some practical use.
[17] “Oh yes,” you may reply, “but now we have reached an agreement and are united in our counsel.” Nay, who could regard as safe and sure that sort of concord, a concord achieved in anger and of no more than three or four days’ standing? Why, you would not say a man was in assured good health who a short time back was burning with fever. Well then, neither must you say you are in concord until, if possible, you have enjoyed a period of concord many times as long as that — at any rate as long as your discord — and just because perhaps on some occasion you all have voiced the same sentiment and experienced the same impulse, you must not for that reason assume that now at last the disease has been eradicated from the city. [18] For the fact is that with discordant instruments of music sometimes the notes do sound in unison for a brief moment, only straightway to clash again. Or again, just as the act of wounding and dismembering takes place quickly and quite easily, but the process of healing and knitting together requires time and serious attention, so it is also in the case of cities: quarrelling and party strife within easy reach and frequently occur for paltry reasons, whereas men may not, by Zeus, immediately arrive at a real settlement of their difficulties and acquire the mental state and the confidence of their neighbours befitting such a settlement merely by claiming to be repentant, nor yet by being thought to be repentant.
Delphi Complete Works of Dio Chrysostom Page 52
