[17] ἐνταῦθα ὁ Φίλιππος γελάσας, Οὐκ ἀνδρειοτέρα μόνον, ἔφη, ὦ παῖ, ἀλλὰ καὶ πολεμικωτέρα. ἐμοὶ γοῦν οὐ παύεται πολεμοῦσα. ταῦτα μὲν οὖν ἐπὶ τοσοῦτον ἅμα σπουδῇ ἐπαιξάτην. [p. 20] πάλιν δὲ ἤρετο αὐτὸν ὁ Φίλιππος, Ἀλλὰ τὸν Ὅμηρον οὕτω σφόδρα, ὦ Ἀλέξανδρε, θαυμάζων, πῶς ὑπερορᾷς αὐτοῦ τὴν σοφίαν; ὅτι, ἔφη, καὶ τοῦ Ὀλυμπίασι κήρυκος ἥδιστ᾽ ἂν ἀκούοιμι φθεγγομένου μέγα καὶ σαφές, οὐ μέντοι κηρύττειν ἐβουλόμην αὐτὸς ἑτέρους νικῶντας, ἀλλὰ πολὺ μᾶλλον κηρύττεσθαι.
[17] Whereupon Philip laughed and said, “Not merely more courageous, my son, but also more warlike; at least she never ceases making war on me.” So far did they both go in mingling jest with earnest.
Philip then went on with his questioning: “If, then, you are so enthusiastic an admirer of Homer, how is it that you do not aspire to his poetic skill?” “Because,” he replied, “while it would give me the greatest delight to hear the herald at Olympia proclaim the victors with strong and clear voice, yet I should not myself care to herald the victories of others; I should much rather hear my own proclaimed.”
[18] ταῦτα δὲ λέγων ἐποίει φανερὸν ὅτι τὸνμὲν Ὅμηρον ἐνόμιζε δαιμόνιον καὶ θεῖον τῷ ὄντι κήρυκα τῆς ἀρετῆς, αὑτὸν δὲ καὶ τοὺς ἄνδρας ἐκείνους ἀθλητάς τε καὶ ἀγωνιστὰς τῶν καλῶν ἔργων ἡγεῖτο. οὐδὲν μέντοι ἄτοπον, εἶπεν, ὦ πάτερ, εἰ καὶ ποιητὴς ἀγαθὸς εἴην παρεχούσης τῆς φύσεως: ἐπεί τοι καὶ ῥητορικῆς δέοι ἂν τῷ βασιλεῖ. σὺ γοῦν ἀντιγράφειν πολλάκισἀναγκάζει καὶ ἀντιλέγειν Δημοσθένει, μάλα δεινῷ ῥήτορι καὶ γόητι,
[18] With these words he tried to make it clear that while he considered Homer to be a marvellous and truly divine herald of valour, yet he regarded himself and the Homeric heroes as the athletes who strove in the contest of noble achievement. “Still, it would not be at all strange, father,” he continued, “if I were to be a good poet as well, did nature but favour me; for you know that a king might find that even rhetoric was valuable to him. You, for example, are often compelled to write and speak in opposition to Demosthenes, a very clever orator who can sway his audience — to say nothing of the other political leaders of Athens.”
[19] καὶ τοῖς ἄλλοις τοῖς Ἀθήνησι πολιτευομένοις. καὶ ἐβουλόμην γε, εἶπεν ὁ Φίλιππος παίζων, παραχωρῆσαι Ἀθηναίοις Ἀμφιπόλεως ἀντὶ τῆς Δημοσθένους δεινότητος. ἀλλὰ πῶς Ὅμηρον οἴει διανοεῖσθαι περὶ ῥητορικῆς; δοκεῖ μοι, ἔφη, τὸ πρᾶγμα θαυμάζειν, ὦπάτερ. οὐ γὰρ ἄν τῷ τε Ἀχιλλεῖ διδάσκαλον λόγων ἐπήγετο τὸν Φοίνικα （φησὶ γοῦν πεμφθῆναι αὐτὸν ὑπὸ τοῦ πατρὸς
μύθων τε ῥητῆρ᾽ ἔμεναι πρηκτῆρά τε ἔργων.）
[19] “Yes,” said Philip playfully, “and I should have been glad to cede Amphipolis to the Athenians in exchange for that clever Demosthenes. But what do you think was Homer’s attitude regarding rhetoric?” “I believe that he admired the study, father,” said he, “else he would never have introduced Phoenix as a teacher of Achilles in the art of discourse. Phoenix, at any rate, says that he was sent by Achilles’ father,
‘To teach thee both, that so thou mightst become
In words an orator, in warlike deeds
A doer.’
[20] τῶν τε ἄλλων τοὺς ἀρίστους καὶ βασιλικωτάτους ἐποίησεν ἐσπουδακότας οὐχ ἧττον περὶ τὴν τοιαύτην δύναμιν, τόν τε Διομήδηνκαὶ Ὀδυσσέα καὶ Νέστορα, τοῦτον μὲν ὑπερβάλλοντα τῇ τε συνέσει καὶ τῇ πειθοῖ. φησὶ γοῦν ἐν ἀρχῇ τῆς ποιήσεως,
τοῦ καὶ ἀπὸ γλώσσης μέλιτος γλυκίων ῥέεν αὐδή:
[20] And as for the other chieftains, he depicted the best and the best qualified for kingly office as having cultivated this art with no less zeal: I mean Diomede, Odysseus, and particularly Nestor, who surpassed all the others in both discernment and persuasiveness. Witness what he says in the early part of his poem:
‘whose tongue
Dropped words more sweet than honey.’
[21] ὥστε καὶ τὸν Ἀγαμέμνονα εὔχεσθαι δέκα γέροντας αὐτῷ τοιούτους εἶναι μᾶλλον συμβούλους ἢ νεανίσκους οἷος ὅ τ᾽ Αἴας καὶ ὁ Ἀχιλλεύς,ὡς θᾶττον ἂν ἁλούσης τῆς Τροίας. καὶ μὴν τὸ μέγεθος τῆς περὶ τοὺς λόγους χρείας ἐδήλωσεν ἐν ἑτέρῳ.
[21] It was for this reason that Agamemnon prayed that he might have ten such elders as counsellors rather than youths like Ajax and Achilles, implying that the capture of Troy would thus be hastened. And, indeed, in another instance he showed the importance of rhetorical skill.
[22] τῶν γὰρ Ἑλλήνων διὰ τὸ μῆκος τοῦ πολέμου καὶ τὴν χαλεπότητα τῆς πολιορκίας, ἔτι δὲ οἶμαι διὰ τὴν ἐπιλαβοῦσαν νόσον καὶ τὴν στάσιν τῶν βασιλέων [p. 21] τοῦ τε Ἀγαμέμνονος καὶ τοῦ Ἀχιλλέως, ἀπειρηκότων ἤδη πρὸς τὴν στρατείαν, πρὸς δὲ αὖ τούτοις δημαγωγοῦ τινος ἐπαναστάντος αὐτοῖς καὶ ταράξαντος τὴν ἐκκλησίαν, τὸ πλῆθος ὥρμησεν ἐπὶ τὰς ναῦς, καὶ παραχρῆμα ἐμβάντες ἐβούλοντο φεύγειν, οὐδενὸς δυναμένου κατασχεῖν, οὐδὲ τοῦ Ἀγαμέμνονος ἔχοντος ὅ τι χρήσεται τοῖς παροῦσι παροῦσι πράγμασιν.
[22] For when the Greeks had at last become faint-hearted in pursuing the campaign because the war had lasted so long and the siege was so difficult, and also, no doubt, because of the plague that laid hold of them and of the dissensions between the kings, Agamemnon and Achilles; and when, in addition, a certain agitator rose to oppose them and threw the assembly into confusion — at this crisis the host rushed to the ships, embarked in hot haste, and were minded to flee. Nobody was able to restrain them, and even Agamemnon knew not how to handle the situation.
[23] οὐκοῦν ἐνταῦθα μόνος αὐτοὺς ἐδυνήθη μετακαλέσαι καὶ μεταβαλεῖν Ὀδυσσεύς, καὶ τέλος ἔπεισε δημηγορῶν μετὰ τοῦ Νέστορος μένειν. ὥστε τοῦτο μὲν τὸ ἔργον φανερῶς τῶν ῥητόρων ἐγένετο. πολλὰ δ᾽ ἄν τις ἐπιδείξειε καὶ ἕτερα.
[23] Now in this emergency the only one who was able to call them back and change their purpose was Odysseus, who finally, by the speech he made, and with the help of Nestor, persuaded them to remain. Consequently, this achievement was clearly due to the orators; and one could point to many other instances as well.
[24] φαίνεται δ᾽ οὐ μόνον Ὅμηρος, ἀλλὰ καὶ Ἡσίοδος οὕτω φρονῶν, ὡς φιλοσοφίας τε ἅμα καὶ ῥητορικῆς τῆς ἀληθοῦς τῷ βασιλεῖ προσῆκον; ἐν οἶς φησι περὶ Καλλιόπης,
ἢ γὰρ κα�
� βασιλεῦσιν ἅμ᾽ αἰδοίοισιν ὀπηδεῖ,
ὅντινα τιμήσωσι Διὸς κοῦραι μεγάλοιο
γεινόμενόν τε ἴδωσι διοτρεφέων βασιλήων.
[24] It is evident, then, that not only Homer but Hesiod, too, held this view, implying that rhetoric in the true meaning of the term, as well as philosophy, is a proper study for the king; for the latter says of Calliope,
‘She attendeth on kings august that the daughters of great Zeus
Honour and watch at their birth, those kings that of Zeus are nurtured.’
[25] ἔπη μὲν οὖν ποιεῖν, ὦ πάτερ, ἤ λόγους πεζοὺς συγγράφειν, ὁποίας σὺ τὰς ἐπιστολάς, ἀφ᾽ ὧν σφόδρα σέ φασιν εὐδοκιμεῖν, οὐ πάντως ἀναγκαῖον τοῖς βασιλεῦσιν, εἰ μή γε νέοις οὖσιν ἔτι καὶ σχολὴν ἄγουσιν, ὥσπερ καὶ σὲ λέγουσιν ἐν Θήβαις διαπονῆσαι τὰ περὶ τοὺς λόγους:
[25] But to write epic poetry, or to compose pieces in prose like those letters of yours, father, which are said to have won you high repute, is not altogether essential for a king, except indeed when he is young and has leisure, as was the case with you when, as they say, you diligently cultivated rhetorical studies in Thebes.
[26] οὐδ᾽ αὖ φιλοσοφίας ἅπτεσθαι πρὸς τὸ ἀκριβέστατον, ἀπλάστως δὲ καὶ ἁπλῶς ἐνδεικνύμενον αὐτοῖς τοῖς ἔργοις φιλάνθρωπον ἦθος καὶ πρᾷον καὶ δίκαιον, ἔτι δὲ ὑψηλὸν καὶ ἀνδρεῖον, καὶ μάλιστα δὴ χαίροντα εὐεργεσίαις, ὅπερ ἐστὶν ἐγγυτάτω τῆς τῶν θεῶν φύσεως: τῶν γε μὴν λόγων ἡδέως ἀκούοντα τῶν ἐκ φιλοσοφίας, ὁπόταν καιρός, ἅτε οὐκ ἐναντίων φαινομένων,
[26] Nor, again, is it necessary that he study philosophy to the point of perfecting himself in it; he need only live simply and without affectation, to give proof by his very conduct of a character that is humane, gentle, just, lofty, and brave as well, and, above all, one that takes delight in bestowing benefits — a trait which approaches most nearly to the nature divine. He should, indeed, lend a willing ear to the teachings of philosophy whenever opportunity offers, inasmuch as these are manifestly not opposed to his own character but in accord with it;
[27] ἀλλὰ συμφώνων τοῖς αὑτοῦ τρόποις: τέρπεσθαι δὲ ποιήσει καὶ προσέχειν τὸν νοῦν οὐχ ἁπάσῃ, τῇ δὲ καλλίστῃ καὶ μεγαλοπρεπεστάτῃ, συμβουλεύσαιμ᾽ ἂν τῷ γενναίῳ καὶ βασιλικῷ τὴν ψυχήν, οἵαν μόνην ἴσμεν τὴν Ὁμήρου καὶ τῶν Ἡσιόδου τὰ τοιαῦτα, καὶ [p. 22]
[27] yet I should especially counsel the noble ruler of princely soul to make poetry his delight and to read it attentively — not all poetry, however, but only the most beautiful and majestic, such as we know Homer’s alone to be, and of Hesiod’s the portions akin to Homer’s, and perhaps sundry edifying passages in other poets.”
[28] εἴ τις ἄλλο τι λέγει χρηστόν. οὐδὲ γὰρ μουσικήν, ἔφη, πᾶσαν μανθάνειν ἐθέλοιμ᾽ ἄν, ἀλλὰ κιθάρᾳ μόνον ἢ λύρᾳ χρῆσθαι πρὸς θεῶν ὕμνους καὶ θεραπείας, ἔτι δὲ οἶμαι τῶν ἀγαθῶν ἀνδρῶν τοὺς ἐπαίνους: οὐδέ γε ᾄδειν τὰ Σαπφοῦς ἢ Ἀνακρέοντος ἐρωτικὰ μέλη πρέπον ἂν εἴη τοῖς βασιλεῦσιν, ἀλλ᾽, εἴπερ ἄρα, τῶν Στησιχόρου
[28] “And so, too, with music,” continued Alexander; “for I should not be willing to learn all there is in music, but only enough for playing the cithara or the lyre when I sing hymns in honour of the gods and worship them, and also, I suppose, in chanting the praises of brave men. It would surely not be becoming for kings to sing the odes of Sappho or Anacreon, whose theme is love; but if they do sing odes, let it be some of those of Stesichorus or Pindar, if sing they must.
[29] μελῶν ἢ Πινδάρου, ἐὰν ᾖ τις ἀνάγκη. τυχὸν δὲ καὶ πρὸς τοῦτο ἱκανὸς Ὅμηρος. ἦ γάρ, εἶπεν ὁ Φίλιππος, πρὸς κιθάραν ἢ λύραν συμφωνῆσαί τινά σοι δοκεῖ ἂν τῶν Ὁμήρου; καὶ ὁ Ἀλέξανδρος γοργὸν ἐμβλέψας ὥσπερ λέων, Ἐγὼ μέν, εἶπεν, ὦ πάτερ, οἶμαι πρέπειν πολλὰ τῶν Ὁμήρου ἐπῶν πρὸς σάλπιγγα ᾄδεσθαι,μὰ Δί᾽ οὐ τὴν ἀνακαλοῦσαν, ἀλλὰ τὴν ἐποτρύνουσαν καὶ παρακελευομένην, οὐχ ὑπὸ γυναικείου χοροῦ λεγόμενα ἢ παρθένων, ἀλλ᾽ ὑπὸ φάλαγγος ἐνόπλου, πολὺ μᾶλλον ἢ τὰ Τυρταίου παρὰ τοῖς Λάκωσιν.
[29] But perhaps Homer is all one needs even to that end.” “What!” exclaimed Philip, “do you think that any of Homer’s lines would sound well with the cithara or the lyre?” And Alexander, glaring at him fiercely like a lion, said: “For my part, father, I believe that many of Homer’s lines would properly be sung to the trumpet — not, by heavens, when it sounds the retreat, but when it peals forth the signal for the charge, and sung by no chorus of women or maids, but by a phalanx under arms. They are much to be preferred to the songs of Tyrtaeus, which the Spartans use.”
[30] ἐνταῦθα ἐπῄνεσεν ὡς καλῶς αὐτὸν εἰπόντα ὁ Φίλιππος καὶ ἀξίως τοῦ ποιητοῦ. οὐκοῦν, ἦ δ᾽ ὅς, καὶ τοῦτο, οὗπερ νῦνἐμνήσθημεν, Ὅμηρος ἐπιδείκνυσιν. τὸν γοῦν Ἀχιλλέα πεποίηκεν ὑστερίζοντα ἐν τῷ στρατοπέδῳ τῶν Ἀχαιῶν οὐκ ἔκλυτα οὐδὲ ἐρωτικὰ μέλη ᾄδοντα: καίτοι φησί γε ἐρᾶν αὐτὸν τῆς Βρισηίδος: ἀλλὰ κιθάρᾳ μὲν χρῆσθαι, μὰ Δί᾽ οὐκ ὠνησάμενον οὐδὲ οἴκοθεν ἄγοντα παρὰ τοῦ πατρός, ἀλλὰ ἐκ τῶν λαφύρων ἐξελόμενον, ὅτε εἷλετὰς Θήβας καὶ τὸν Ἠετίωνα ἀπέκτεινε τὸν τοῦ Έκτορος κηδεστήν.
[30] At this Philip commended his son for having spoken worthily of the poet and well. “And indeed,” Alexander continued, “Homer illustrates the very point we have just mentioned. He has represented Achilles, for instance, when he was loitering in the camp of the Achaeans, as singing no ribald or even amorous ditties — though he says, to be sure, that he was in love with Briseis; nay, he speaks of him as playing the cithara, and not one that he had bought, I assure you, or brought from his father’s house, but one that he had plucked from the spoils when he took Thebe and slew Eëtion, the father of Hector’s wife. Homer’s words are:
[31] τῇ ὅγε, φησί, θυμὸν ἔτερπεν: ἄειδε δ᾽ ἄρα κλέα ἀνδρῶν, ὡς οὐδέποτε ἐκλανθάνεσθαι δέον τῆς ἀρετῆς οὐδὲ τῶν εὐκλεῶν πράξεων, οὔτε πίνοντα οὔτε ᾄδοντα, τὸν γενναῖον ἄνδρα καὶ βασιλικὸν, ἀλλ᾽ ἀεὶ διατελεῖν ἢ πράττοντα αὐτὸν μέγα τι καὶ θαυμαστὸν ἢ μεμνημένον
[31] ‘To sooth his mood he sang
The deeds of heroes.’
Which means that a noble and princely man should never forget valour and glorious deeds whether he be drinking or singing, but should without ceasing be engaged in some great and some admirable action himself, or in recalling deeds of that kind.”
[32] τῶν ὁμοίων. ταῦτα δ�
�� ἔλεγε πρὸς τὸν πατέρα, ἐπιδεικνύμενος τὴν αὑτοῦ διάνοιαν. καὶ γὰρ δὴ ἐτύγχανε τὸν μὲν Ὅμηρον ἀγαπῶν, τὸν Ἀχιλλέα δὲ οὐ μόνον ἐθαύμαζεν, ἀλλὰ καὶ ἐζηλοτύπει τῆς Ὁμήρου ποιήσεως, ὥσπερ οἱ καλοὶ παῖδες ζηλοτυποῦσι τοὺς καλοὺς ἐνίοτε, [p. 23] κρειττόνων ἐραστῶν τυγχάνοντας. τὸν δὲ Ἀγαμέμνονα οὐκ ἐμακάριζεν:
[32] In this fashion Alexander would talk with his father, thereby revealing his innermost thoughts. The fact is that while he loved Homer, for Achilles he felt not only admiration but even jealousy because of Homer’s poesy, just as handsome boys are sometimes jealous of others who are handsome, because these have more powerful lovers. To the other poets he gave hardly a thought; but he did mention
[33] ἤλπιζε γὰρ πολὺ πλειόνων ἄρξειν αὐτὸς ἢ ὁπόσων ἐκεῖνος. τῶν δὲ ἄλλων ποιητῶν οὐ σφόδρα ἐφρόντιζε. Στησιχόρου δὲ καὶ Πινδάρου ἐπεμνήσθη, τοῦ μὲν ὅτι μιμητὴς Ὁμήρου γενέσθαι δοκεῖ καὶ τὴν ἅλωσιν οὐκ ἀναξίως ἐποίησε τῆς Τροίας, τοῦ δὲ Πινδάρου διά τε τὴν λαμπρότητα τῆς φύσεως καὶ ὅτι τὸν πρόγονον αὐτοῦ καὶ ὁμώνυμον ἐπῄνεσεν Ἀλέξανδρον τὸν φιλέλληνα ἐπικληθέντα ποιήσας εἰς αὐτόν,
ὀλβίων ἐπώνυμε Δαρδανιδᾶν.
διὰ τοῦτο γὰρ καὶ Θήβας ὕστερον πορθῶν μόνην κατέλιπε τὴν οἰκίαν τὴν ἐκείνου κελεύσας ἐπιγράψαι, Πινδάρου τοῦ μουσοποιοῦ τὴν στέγην μὴ κάετε. ἦπου πολλὴν ἠπίστατο χάριν τοῖς αὑτὸν ἐγκωμιάζουσι μὴ φαύλως, οὕτως ἄγαν φιλότιμος ὤν.
Delphi Complete Works of Dio Chrysostom Page 175
