Menander

thumb|The truth, sometimes not sought for, comes forth to the light. Menander (Greek: Μένανδρος, Ménandros; c. 342/341 – c. 290 BC) was a Greek playwright and the best-known representative of Athenian New Comedy. He was the author of more than a hundred comedies, of which a single one, Dyskolos, survives virtually complete. Quotes Greek text cited from R. Kassel, C. Austin, Poetae Comici Graeci, vol. VI Menander (Berlin-Boston, 1998–2022), whose numbering is also followed.Translations cited from F. G. Allinson, Menander. The Principal Fragments (Cambridge-London, 1921), unless otherwise noted. Dyskolos (316 BC) thumb|right|Rest assured, for every piece of business the most businesslike thing is to choose the right moment. thumb|right|In this part he most shows himself a man, whoever tolerates making himself equal to another, rich to poor. For this man will bear a change of fortune with self-control. ζ[ῶ]ν οὗτος ἐπιεικῶς χρόνον πολὺν λελάληκεν ἡδέως ἐν τῷ βίῳ οὐδενί, προσηγόρευκε πρότερος δ᾿ οὐδένα πλὴν ἐξ ἀνάγκης, γειτνιῶν παριών τ᾿, ἐμὲ τὸν Πᾶνα· καὶ τοῦτ᾿ εὐθὺς αὐτῷ μεταμέλει, εὖ οἶδ᾿. Pan: This man has lived here a reasonably long time and has gladly talked in his life to no one, has spoken first to no one except — of necessity, since he is a neighbor and passes by — me, Pan. And he immediately regrets it, I'm sure. Lines 8–13 (tr. V. J. Rosivach, 2014) εὖ τοῦτ᾿ ἴσθ᾿, ὅτι πρὸς πάντα πράγματ᾿ ἐστὶ πρακτικώτερον εὐκαιρία. Chaereas: Rest assured, for every piece of business the most businesslike thing is to choose the right moment. Lines 127–29 (tr. V. J. Rosivach, 2014) τῶν δ᾿ ἀναγκαίων λέγειν πλείον᾿ οὐκ ἀνδρὸς νομίζω, πλὴν ἐκεῖνό γ᾿ ἴσθι, παῖ· ὑπὲρ ἐμοῦ γὰρ βούλομ᾿ εἰπεῖν ὀλίγα σοι καὶ τοῦ τρόπου. εἰ τοιοῦτοι πάντες ἦσαν, οὔτε τὰ δικαστήρια ἦν ἄν, οὔθ᾿ αὑτοὺς ἀπῆγον εἰς τὰ δεσμωτήρια, οὔτε πόλεμος ἦν, ἔχων δ᾿ ἂν μέτρι᾿ ἕκαστος ἠγάπα. ἀλλ᾿ ἴσως ταῦτ᾿ ἔστ᾿ ἀρεστὰ μᾶλλον οὕτω· πράττετε. ἐκποδῶν ὑμῖν ⟨ὁ⟩ χαλεπὸς δύσκολός τ᾿ ἔσται γέρων. Cnemon: To say more than what's necessary I don't think is appropriate for a man. Except know this, child — for I wish to tell you a little about me and my character — if everyone were like me there wouldn't be law courts, and they wouldn't take them away to prisons, and there wouldn't be wars, but having goods in measure each man would be happy. But perhaps those things are more pleasing. Act that way. This difficult and grouchy old man will be out of your way. Lines 740–47 (tr. V. J. Rosivach, 2014) Alternate translation (W. G. Arnott, 1960): I don't hold with people saying more than they need; but there is one thing more, my child, that I'd like you to know. I just want to say a few things to you about life, and the way people behave. You know, if we were all kind to one another, there'd be no need for law courts, there'd be no arresting people and putting them into prison, and there would be no more war. Everyone would have his little bit, and be content. But maybe you like modern ways better? Well, live that way, then! This difficult and bad-tempered old man will soon be out of the way. τρυφερὸς ὢν δίκελλαν ἔλαβες, ἔσκαψας, πονε[ῖν ἠθέλησας. ἐν δὲ τούτῳ τῷ μέρει μάλιστ᾿ ἀνὴρ δείκνυτ᾿, ἐξισοῦν ἑαυτὸν ὅστις ὑπομένει τινὶ εὐπορῶν πένητι· καὶ γὰρ μεταβολὴν οὗτος τύχ[ης ἐγκρατῶς οἴσει. δέδωκας πεῖραν ἱκανὴν τοῦ τρόπ[ου· διαμένοις μόνον τοιοῦτος. Gorgias: Even if you were a softy, you took the mattock, you dug, you were willing to work. In this part he most shows himself a man, whoever tolerates making himself equal to another, rich to poor. For this man will bear a change of fortune with self-control. You have given a sufficient proof of your character.  I wish only that you remain as you are. Lines 766–71 (tr. V. J. Rosivach, 2014)      οὐδενὸς χρὴ πράγματος τὸν εὖ φρονοῦνθ᾿ ὅλως ἀπογνῶναί ποτε. ἁλωτὰ γίνετ᾿ ἐπιμελείᾳ καὶ πόνῳ ἅπαντ᾿. Sostratus: He who labours diligently need never despair. We can accomplish everything by diligence and labour. Lines 860–863 (tr. C. T. Ramage, 1864) Fragments thumb|right|The man dies young on whom the gods their love bestow. Plays partially extant on papyrus ὃ βούλεται γὰρ μόνον ὁρῶν καὶ προσδοκῶν ἀλόγιστος ἔσται τῆς ἀληθείας κριτής. He who sees and expects only what he wishes, is a foolish judge of what is true. Aspis, ll. 326–327 (tr. C. T. Ramage, 1864)      ὁ πλεῖστον νοῦν ἔχων μάντις τ᾿ ἄριστός ἐστι σύμβουλός θ᾿ ἅμα. The wisest man is the best prophet and counsellor. Theophoroumene, frg. 2 K.-A. (tr. C. T. Ramage, 1864) ὃν οἱ θεοὶ φιλοῦσιν ἀποθνῄσκει νέος. The man dies young on whom the gods their love bestow. Dis Exapaton, frg. 4 Κ.-Α. Compare Byron, Don Juan, IV, xii, 89 ἀπὸ μηχανῆς θεὸς ἐπεφάνης. You are by your epiphany a veritable "god from the machine." Theophoroumene, frg. 6 K.-A. See: Deus ex machina τὸ καλῶς ἔχον που κρεῖττόν ἐστι καὶ νόμου. That which turns out well is better than any law. Karchedonios, frg. 5 K.-A. (tr. C. T. Ramage, 1864) χρεία διδάσκει, κἂν ἄμουσος ᾖ, σοφόν. Necessity teaches wisdom even to the unlearned. Karchedonios, frg. 7.1 K.-A. (tr. W. F. H. King, 1904) Compare Euripides, frg. 715.2 TrGF (tr. W. F. H. King, 1904):χρεία διδάσκει, κἂν βραδύς τις ᾖ, σοφόν.Necessity will put wits even into the dullest heads. οὐθεὶς ἐπλούτησεν ταχέως δίκαιος ὤν. No just man has ever become suddenly rich. Kolax, line 42 (tr. C. T. Ramage, 1873) ὥστε μηδείς, πρὸς θεῶν, πράττων κακῶς λίαν ἀθυμήσῃ ποτέ· ἴσως γὰρ ἀγαθοῦ τοῦτο πρόφασις γίνεται. No one ought ever to despond in adverse circumstances, for they may turn out to be the cause of good to us. Koniazomenai, lines 18–20 (tr. C. T. Ramage, 1864) τὸ γνῶθι σαυτόν ἐστιν, ἂν τὰ πράγματα εἰδῇς τὰ σαυτοῦ καὶ τί σοι ποιητέον. That saying, "Know thyself," has this meaning, that you get acquainted with your own abilities, and with what you are able to accomplish. Koniazomenai, frg. 1 K.-A. (tr. C. T. Ramage, 1864) ἀεὶ νομίζονθ᾿ οἱ πένητες τῶν θεῶν. The poor are always considered to be under the peculiar care of the gods. Leukadia, frg. 3 K.-A. (tr. C. T. Ramage, 1864 thumb|τρυφᾶν γὰρ οὐκ ἠπίστασ᾿.You knew not how to live in clover. ταὐτόματον ἐστιν ὡς ἔοικέ που θεὸςσῴζει τε πολλὰ τῶν ἀοράτων πραγμάτων. Chance is a kind of god, for it preserves many things which we do not observe. Samia, lines 163–164 τρυφᾶν γὰρ οὐκ ἠπίστασ᾿. You knew not how to live in clover. Samia, line 376 αἰσθοῦ σαυτὸν ὄντα [ ἄνθρωπον, ἄνθρωπον δὲ κα[ ἵνα μὴ ᾿πιθυμῇς τῶν ὑπὲρ σ[ὲ πραγμάτων. ὅταν δ᾿ ἀγρυπνεῖν εἴπῃς, τίς ὁ [βίος σου σκοπῶν τὴν αἰτίαν γνώσῃ· περιπατεῖς [ εἰσῆλθες εὐθύς, ἂν κοπιάσῃς τ[ὰ σκέλη. μαλακῶς ἐλούσω, πάλιν ἀναστ[ὰς περιπατεῖς πρὸς ἡδονήν. ὕπνος αὐτὸς ὁ βί[ος ἐστί σοι. τὸ πέρας· κακὸν ἔχεις οὐδέν, ἡ ν[όσος δέ σου ἔσθ᾿ ἣν διῆλθες (φορτικώτερο[ν δέ τι ἐπέρχεταί μοι, τρόφιμε, συγγνώ[μην δ᾿ ἔχε)· τὸ δὴ λεγόμενον, οὐχ ἔχεις ὅπο[ι χέσῃς ὑπὸ τῶν ἀγαθῶν, εὖ ἴσθι. Remember, [Pheidias], you're human, and [a poor man]'s human, too! So don't you crave for what's beyond [your reach]! When you complain of sleeplessness, what's really your [problem]? I'll tell you the cause. You stroll [all round the market], come straight home when [legs] are weary, bathe in luxury. Then up you get and [take a] pleasant [stroll. Your] life itself [is] sleep! So, finally, there's nothing wrong with you. This [sickness] you've described is—well, [a] rather coarse expression comes to mind—forgive me, master— the saying goes, you're so well off you don't have anywhere [to shit], I'd have you know! Phasma, lines 6–18 (tr. W. G. Arnott, 2000) Plays known from quotations only ΤΩΜΑΝΚΑΡΙΑΗΜΥ γυναῖκ᾿ οὐ λαμβάνω. Happy am I, who have no wife. Frg. 3 K.-A., Adelphoi (tr. C. T. Ramage, 1895); first half of verse unintelligible due to advanced textual corruption. Compare Terence, Adelphi, 43–44 (tr. J. Barsby, 2001): quod fortunatum isti putant uxorem numquam habui. I’ve never had a wife, which they reckon is a blessing. ἔργον εὑρεῖν συγγενῆ πένητός ἐστιν· οὐδὲ εἷς γὰρ ὁμολογεῖ αὑτῷ προσήκειν τὸν βοηθείας τινὸς δεόμενον, αἰτεῖσθαι γὰρ ἅμα τι προσδοκᾷ. It is difficult to discover the relatives of a poor man, for no one likes to acknowledge his relationship with one who is in want, lest he should be asked for assistance. Frg. 9 K.-A., Adelphoi (tr. C. T. Ramage, 1864) πρὸς ἅπαντα δειλὸν ὁ πένης ἐστὶ γὰρ καὶ πάντας αὑτοῦ καταφρονεῖν ὑπολαμβάνει. ὁ γὰρ μετρίως πράττων περισκελέστερον ἅπαντα τἀνιαρά, Λαμπρία, φέρει. The poor man is full of fears, and imagines himself despised by all mankind. The man who enjoys only a moderate fortune is apt to look on the dark side of life. Frg. 11 K.-A., Adelphoi (tr. C. T. Ramage, 1864) ὁ πρῶτος εὑρὼν διατροφὴν πτωχῷ τέχνην πολλοὺς ἐποίησεν ἀθλίους· ἁπλοῦν γὰρ ἦν τὸν μὴ δυνάμενον ζῆν ἀλύπως ἀποθανεῖν. Whoever first discovered the means to support the poor, increased the number of the miserable; for it would have been more simple for the man who could not live happily to die. Frg. 14 K.-A., Halieus (tr. C. T. Ramage, 1864) χαλεπόν γε θυγάτηρ κτῆμα καὶ δυσδιάθετον. A daughter is an embarrassing and ticklish possession. Frg. 22 K.-A., Halieus (tr. C. T. Ramage, 1864) ζῶμεν γὰρ οὐχ ὡς θέλομεν, ἀλλ᾿ ὡς δυνάμεθα. We live, not as we wish to, but as we can. Frg. 47 K.-A., Andria Compare Terence, Andria, 805:'ut quimus' aiunt, quando 'ut volumus' non licet.As the saying is, we do as we can since we can't as we would. (tr. J. Sargeaunt, 1918) τὸ δ᾿ ἐρᾶν ἐπισκοτεῖ ἅπασιν, ὡς ἔοικε, καὶ τοῖς εὐλόγως καὶ τοῖς κακῶς ἔχουσιν. Love blinds all men, both those who act reasonably and those who act foolishly. Frg. 49 K.-A., Andria (tr. C. T. Ramage, 1864) τὰ προσπεσόντα προσδοκᾶν ἅπαντα δεῖἄνθρωπον ὄντα· παραμένει γὰρ οὐδὲ ἕν. Man must be prepared for every event of life, for there is nothing that is durable. Frg. 50 K.-A., Androgynos (tr. C. T. Ramage, 1864) τὸ γὰρ σύνηθες οὐδαμοῦ παροπτέον. For habits are never to be neglected. Frg. 52 K.-A., Androgynos (tr. C. T. Ramage, 1864) εὐδαιμονία τοῦτ᾿ ἔστιν υἱὸς νοῦν ἔχων, ἀλλὰ θυγάτηρ κτῆμ᾿ ἐστὶν ἐργῶδες πατρί. A wise son is a delight to his father, while a daughter is a troublesome possession. Frg. 58 K.-A., Anepsioi (tr. C. T. Ramage, 1864) τὰ κακῶς τρέφοντα χωρί᾿ ἀνδρείους ποιεῖ. The country which is cultivated with difficulty produces brave men. Frg. 61 K.-A., Anepsioi (tr. C. T. Ramage, 1864) δεδογμένον τὸ πρᾶγμ᾿· ἀνερρίφθω κύβος. The matter's voted and decreed. Be cast the dice! Frg. 64.4 K.-A., Arrhephoros πάντ᾿ ἐστὶ τῷ καλῷ λόγῳἱερόν· ὁ νοῦς γάρ ἐστιν ὁ λαλήσων θεός. All places are the temple of God, for it is the mind that prays to him. Frg. 70 K.-A., Arrhephoros (tr. C. T. Ramage, 1864) ἀνδρὸς χαρακτὴρ ἐκ λόγου γνωρίζεται. The character of man is known from his conversation. Frg. 72 K.-A., Arrhephoros (tr. C. T. Ramage, 1873)      τυφλὸν ὁ πλοῦτος, καὶ τυφλοὺς ⟨τοὺς⟩ ἐμβλέποντας εἰς ἑαυτὸν δεικνύει. Riches are blind, and render men blind who set their affections upon them. Frg. 74 K.-A., Hauton penthon (tr. C. T. Ramage, 1864)      πολλὰ δύσκολα εὕροις ἂν ἐν τοῖς πᾶσιν· ἀλλ᾿ εἰ πλείονα τὰ συμφέροντ᾿ ἔνεστι, τοῦτο δεῖ σκοπεῖν. In everything you will find annoyances, but you ought to consider whether the advantages do not predominate. Frg. 91 K.-A., Boiotia (tr. C. T. Ramage, 1864) πλούτος δὲ πολλῶν ἐπικαλυμμ᾽ ἐστὶν κακῶν. Riches cover a multitude of woes. Frg. 92 K.-A., Boiotia (tr. B. Stevenson, 1934) ὧν δὲ μὴ αἴτιος τρόπος, τά γ᾿ ἀπὸ τῆς τύχης φέρειν δεῖ γνησίως τὸν εὐγενῆ. The noble ought to bear with patience the evils of life, which Fortune brings upon them, when they have not themselves to blame. Frg. 159 K.-A., Heniochos (tr. C. T. Ramage, 1864) φθείρουσιν ἤθη χρήσθ᾿ ὁμιλίαι κακαί. It must be that evil communications corrupt good dispositions. Frg. 165 K.-A., Thaïs (tr. Hoyt's, 1922); quoted by Paul, 1 Cor. 15:33 μικρά γε πρόφασίς ἐστι τοῦ πρᾶξαι κακῶς. It requires little exertion on our part to bring misfortunes upon ourselves. Frg. 171 K.-A. (tr. C. T. Ramage, 1864) κατὰ πολλὰ γ᾿ ἐστὶν οὐ καλῶς εἰρημένοντὸ γνῶθι σαυτόν· χρησιμώτερον γὰρ ἦντὸ γνῶθι τοὺς ἄλλους. In many ways the saying "Know thyself" is not well said. It were more practical to say: "Know other folks." Frg. 181 K.-A., Thrasyleon Alternate translations: In many things you do not well to say, "Know thyself;" for it would be better to say, "Know others."(C. T. Ramage, 1864) The "Know thyself" is not quite wisely said:Give me the knowledge of others instead.(W. F. H. King, 1904) ⟨-⟩ ὀκνηρός, πάντα μέλλων, σιτόκουρος, ὁμολογῶν παρατρέφεσθαι. A procrastinator, born merely to consume the fruits of the earth; a miserable wretch; a useless being on earth, acknowledging that he has been brought up in vain. Frg. 185 K.-A., Thrasyleon (tr. C. T. Ramage, 1864) τὸ γὰρ προθύμως μὴ πονήσαντας τυχεῖν εὐδαιμονίας εἴωθ᾿ ὑπερφανίας ποιεῖν. When happiness is won by grudging labour It makes the happy man despise his neighbour. Frg. 196 K.-A., Kanephoros (tr. J. M. Edmonds, 1961)      ἀλογίστου τρόπου ἀτύχημα φεύγειν ἐστὶν οὐκ αὐθαίρετον. It is not in the power of a foolish person to escape misfortune. Frg. 197 K.-A., Kanephoros (tr. C. T. Ramage, 1864) οὐδ᾿ ἔστιν εἰπεῖν ζῶντα "ταῦτ᾿ οὐ πείσομαι". It does not become any living man to say, "This will not happen to me." Frg. 256.4 K.-A., Nomothetes (tr. C. T. Ramage, 1864) χρηστοὺς νομιζομένους, ἐφόδιον ἀσφαλὲς εἰς πάντα καιρὸν καὶ τύχης πᾶσαν ῥοπήν. A good and honourable character is a safe provision for every event and every turn of fortune. Frg. 261 K.-A., Homopatrioi (tr. C. T. Ramage, 1864) πᾶς ἐρυθριῶν χρηστὸς εἶναί μοι δοκεῖ. Whoever blushes seems to be good. Frg. 262 K.-A., Homopatrioi (tr. C. T. Ramage, 1864) ἀλλὰ τῶν χρηστῶν ἔχει τιν᾿ ἐπιμέλεια καὶ θεός. God takes particular care of the good. Frg. 283 K.-A., Pallake (tr. C. T. Ramage, 1864) εὔπιστον ἀτυχῶν ἐστιν ἄνθρωπος φύσει·τὸν πλήσιον γὰρ οἴεται μᾶλλον φρονεῖνὁ τοῖς λογισμοῖς τοῖς ἰδίοις πταίων ἀεί. The unfortunate are credulous by nature;for he will rather think his neighbour wisewho, when he schemes himself, is always tripping. Frg. 286 K.-A., Parakatatheke (tr. T. B. Harbottle, 1897) ἐπ᾿ ἀμφότερα νῦν ἡ ᾿πίκληρος ἡ κ⟨αλή⟩ μέλλει καθευδήσειν. This fine heiress is likely now to sleep at ease on either cheek! Frg. 296.1–2 K.-A., Plokion ὦ Παρμένων, οὐκ ἔστιν ἀγαθὸν τῷ βίῳ φυόμενον ὥσπερ δένδρον ἐκ ῥίζης μιᾶς, ἀλλ᾿ ἐγγὺς τοῦ ἀγαθοῦ παραπέφυκε καὶ κακόν, ἐκ τοῦ κακοῦ τ᾿ ἤνεγκεν ἀγαθὸν ἡ φύσις. There is no pleasure of life, sprouting like a tree from one root, but there is some pain closely joined to it; and, again, nature brings good out of evil. Frg. 300 K.-A., Plokion (tr. C. T. Ramage, 1864) ἆρ᾿ ἐστὶν ἀρετῆς καὶ βίου διδάσκαλοςἐλευθέρου τοῖς πᾶσιν ἀνθρώποις ἀγρός. Men are taught virtue and a love of independence by living in the country. Frg. 301 K.-A., Plokion (tr. C. T. Ramage, 1864) ἀεὶ τὸ λυποῦν ἀποδίωκε τοῦ βίου· μικρόν τι τὸ βίου καὶ στενὸν ζῶμεν χρόνον. Drive grief away and don't give up the chase; 'Twixt birth and death there's all too short a space. Frg. 303 K.-A., Plokion (tr. J. M. Edmonds, 1961) τὸ δ᾿ εὖ κελευόμενον μέν ἐστιν ἀσφαλέστατον δούλῳ ποιεῖν, ὥς φασιν. It is safest for a servant to do what he is ordered, as the proverb says. Frg. 314 K.-A., Proenkalon (tr. C. T. Ramage, 1864) οὐ πανταχοῦ τὸ φρόνιμον ἁρμόττει παρόν· καὶ συμμανῆναι δ᾿ ἔνια δεῖ. At times discretion should be thrown aside,And with the foolish we should play the fool. Frg. 317 K.-A., Poloumenoi (tr. T. B. Harbottle, 1897) ἆρ᾿ ἐστὶν ἀγαθῶν πᾶσι πλείστων αἰτία ἡ σύνεσις, ἂν ᾖ πρὸς τὰ βελτίω σοφή. Prudence and forethought are the origin of much that is good, if they be applied to a proper object. Frg. 322 K.-A., Rhapizomene (tr. C. T. Ramage, 1864) ἔρχεται τἀληθὲς εἰς φῶς ἐνίοτ᾿ οὐ ζητούμενον. The truth, sometimes not sought for, comes forth to the light. Frg. 328 K.-A., Rhapizomene Alternate translation (C. T. Ramage, 1864): Truth, when not sought after, sometimes comes to light. οἱ τὰς ὀφρῦς αἴροντες ὡς ἀβέλτεροι, καὶ "σκέψομαι" λέγοντες. ἄνθρωπος γὰρ ὢν σκέψῃ σὺ περί του, δυστυχὴς ὅταν τύχῃ; αὐτόματα γὰρ τὰ πράγματ᾿ ἐπὶ τὸ συμφέρον ῥεῖ κἂν καθεύδῃς, ἢ πάλιν τἀναντία. The proud and supercilious are like fools when they say, "I shall think of it by and by;" for, since you are mortal, how do you know that you will have time to consider anything, miserable even in the midst of prosperity? For your fortune, of its own accord, even while you sleep, sometimes is improving, and again goes to wreck. Frg. 349 K.-A., Titthe (tr. C. T. Ramage, 1864) νὴ τὴν Ἀθηνᾶν, μακάριόν τι χρηστότης πρὸς πάντα καὶ θαυμαστὸν ἐφόδιον βίῳ. τούτῳ λαλήσας ἡμέρας σμικρὸν μέρος εὔνους ἐγὼ νῦν εἰμι. "πειστικὸν λόγος" πρὸς τοῦτ᾿ ἂν εἴποι τις μάλιστα τῶν σοφῶν. τί οὖν ἑτέρους λαλοῦντας εὖ βδελύττομαι; τρόπος ἔσθ᾿ ὁ πείθων τοῦ λέγοντος, οὐ λόγος. By Minerva, goodness of disposition and honesty of character are happy possessions and a wonderful provision for life. Conversing with such a man, even for a short time, I become well inclined to him. Some will say, in opposition to this, that it is eloquence, particularly of the wise, that inspires confidence. Why, then, do I curse others who are equally eloquent? It is not so, but it is the character of the speaker, and not merely his words, that persuades us to feel confidence in what is said. Frg. 362 K.-A., Hymnis (tr. C. T. Ramage, 1864) Alternate translation (F. G. Allinson, 1921; line 7 only): It's the character of the speaker that does the persuading, not eloquence. παύσασθε νοῦν ἔχοντες· οὐδὲν γὰρ πλέον ἀνθρώπινος νοῦς ἐστιν, ἀλλ᾿ ὁ τῆς Τύχης, εἴτ᾿ ἐστὶ τοῦτο πνεῦμα θεῖον εἴτε νοῦς, τοῦτ᾿ ἔστι τὸ κυβερνῶν ⟨ἅπαντα⟩ καὶ στρέφον καὶ σῷζον, ἡ πρόνοια δ᾿ ἡ θνητὴ καπνὸς καὶ φλήναφος. πείσθητε, κοὐ μέμψεσθέ με· πάνθ᾿ ὅσα νοοῦμεν ἢ λέγομεν ἢ πράττομεν, τύχη ᾿στίν, ἡμεῖς δ᾿ ἐσμὲν ἐπιγεγραμμένοι. Cease to lean on your own understanding, for the wisdom of man is nothing else but the dictates of chance, whether that be considered Divine inspiration or pure intellect. It is this that rules, turns, and preserves all things, while the wisdom of man is mere smoke and idle talk: believe what I say, and you will not have cause to blame me. All things that we do or meditate are the results of chance, though we ascribe them to our own wisdom. Frg. 372 K.-A., Hypobolimaios (tr. C. T. Ramage, 1864)      τοῦτον εὐτυχέστατον λέγω, ὅστις θεωρήσας ἀλύπως, Παρμένων, τὰ σεμνὰ ταῦτ᾿ ἀπῆλθεν, ὅθεν ἦλθεν, ταχύ· τὸν ἥλιον τὸν κοινόν, ἄστρ᾿, ὕδωρ, νέφη, πῦρ. ταῦτα, κἂν ἑκατὸν ἔτη βιῷς, ἀεὶ ὄψει παρόντα, κἂν ἐνιαυτοὺς σφόδρ᾿ ὀλίγους· σεμνότερα τούτων ἕτερα ⟨δ᾿⟩ οὐκ ὄψει ποτέ. That man most fortunate of men I name Who goes back soonest, Parmenon, whence he came After he's seen unvexed the splendid show Of sun, stars, water, clouds, fire we all know. Live sixteen summers or a century These same sights will be here for you to see, And finer you won't find. Frg. 373 K.-A., Hypobolimaios (tr. J. M. Edmonds, 1961) τὰ δεύτερ᾿ ἀεὶ τὴν γυναῖκα δεῖ λέγειν, τὴν δ᾿ ἡγεμονίαν τῶν ὅλων τὸν ἄνδρ᾿ ἔχειν. †οἰκία δ᾿ ἐν ᾗ ⟨τὰ⟩ πάντα πρωτεύει γυνή, οὐκ ἔστιν ἥτις πώποτ᾿ οὐκ ἀπώλετο. The wife ought to play the second part—the husband ruling in everything; for there is no family in which the wife has had the upper hand that has not gone to ruin. Frg. 374 K.-A., Hypobolimaios (tr. C. T. Ramage, 1864) ἀεὶ κράτιστόν ἐστι τἀληθῆ λέγειν. ἐν παντὶ καιρῷ τοῦτ᾿ ἐγὼ παρεγγυῶ εἰς ἀσφάλειαν τῷ βίῳ πλεῖστον μέρος. To speak the truth is always the best policy; this I maintain to be the safest course in life. Frg. 377 K.-A., Hypobolimaios (tr. C. T. Ramage, 1864) πολλῶν κατὰ γῆν καὶ κατὰ θάλατταν θηρίωνὄντων, μέγιστόν ἐστι θηρίον γυνή. Of all wild beasts on earth or in sea, the greatest is a woman. Frg. 378 K.-A., Hypobolimaios (tr. C. T. Ramage, 1864) Fragments of uncertain placement οὐδὲν γὰρ οὕτως ἡδὺ τοῖς ἀνθρώποις ὡς τὸ λαλεῖν τὰ ἀλλότρια. There is nothing so pleasant to men as to talk of the affairs of their neighbours. Frg. 479 K.-A. (tr. C. T. Ramage, 1864); original phrasing not preserved. There is nothing so pleasant to men as to talk of the affairs of their neighbours. τὰ σῦκα σῦκα, τὴν σκάφην σκάφην. I call a fig a fig, a spade a spade. Frg. 507 K.-A.; original phrasing not preserved. οὐ λυποῦντα δεῖ παιδάριον ὀρθοῦν, ἀλλὰ καὶ πείθοντά τι. We ought to lead our child to the right path, not by severity, but by persuasion. Frg. 609 K.-A. (tr. C. T. Ramage, 1895) τὰ γὰρ καθάρεια λιμὸς εἰσοικίζεται. Where cleanliness is, hunger makes its home. Frg. 646 K.-A. (tr. J. M. Edmonds, 1961)      λανθάνει τὰ πράγματα τοὺς λέγειν ἡμῶν ὀκνοῦντας τὰς ἀληθείας ἀεὶ τοῖς ἀναγκαίοις. When we don't always tell our near and dear The truth of things, things take us unaware. Frg. 655 K.-A. (tr. J. M. Edmonds, 1961) ἰατρός ἐστιν ὁ λόγος ἀνθρώποις νόσων· ψυχῆς γὰρ οὗτος μόνος ἔχει κουφίσματα. Words are the medicine for human grief; Nought acts upon the soul with such a charm. Frg. 663 K.-A. (tr. W. F. H. King, 1904) Τύχη κυβερνᾷ πάντα, ταύτην καὶ φρένας, δεῖ καὶ πρόνοιαν καὶ θεὸν καλεῖν μόνην, εἰ μή τις ἄλλως ὀνόμασιν χαίρει κενοῖς. Chance directs all things: we ought to call this, whether intellect or forethought, as the only goddess, unless we foolishly take pleasure in vain appellations. Frg. 681 K.-A. (tr. C. T. Ramage, 1864) οὐκ ἔστ᾿ ἄπιστον οὐδὲν ἐν θνητῷ βίῳοὐδ᾿ ἂν γένοιτο· πολλὰ ποικίλλει χρόνοςπαράδοξα καὶ θαυμαστὰ καὶ ζώντων τρόποι. In life of mortals there is not, nay, nor could there come to pass, a single thing beyond our credence. Time and men's ways embroider many an unexpected marvel on life's web. Frg. 685 K.-A. πολὺ κρεῖττόν ἐστιν ἓν καλῶς μεμαθηκέναι ἢ πολλὰ φαύλως περιβεβλῆσθαι πράγματα. Far better 'tis to have learnt one thing well, Than t'aim at many things imperfectly. Frg. 695 K.-A. (tr. W. F. H. King, 1904) ἀνὴρ ἀχάριστος μὴ νομιζέσθω φίλος. Call no one friend who shows ingratitude. Frg. 699.1 K.-A. (tr. J. M. Edmonds, 1961) ἀεὶ δ᾿ ὁ σωθείς ἐστιν ἀχάριστον φύσει. Thankless by nature always is the man who has been saved. Frg. 701 K.-A. μισῶ πονηρόν, χρηστὸν ὅταν εἴπῃ λόγον. I hate a bad man saying what is good. Frg. 704 K.-A. ὡς χαρίεν ἔστ᾿ ἄνθρωπος, ἂν ἄνθρωπος ᾖ. How charming a thing is man when he is man. Frg. 707 K.-A. οὐκ ἔστ᾿ ἀνοίας οὐδέν, ὡς ἐμοὶ δοκεῖ,τολμηρότερον. There is nothing more daring than ignorance. Frg. 714 K.-A. (tr. C. T. Ramage, 1864) ἀληθὲς εἶναι δεῖ τὸ σεμνόν, οὐ κενόν. True grandeur may we praise, not empty show. Frg. 726 K.-A. (tr. T. B. Harbottle, 1897) οὐθεὶς ἐφ᾿ αὑτοῦ τὰ κακὰ συνορᾷ, Πάμφιλε, σαφῶς, ἑτέρου δ᾿ ἀσχημονοῦντος ὄψεται. No one sees his own faults, but is lynx-eyed to those of his neighbour. Frg. 744 K.-A. (tr. C. T. Ramage, 1864) ὁ συνιστορῶν αὑτῷ τι, κἂν ᾖ θρασύτατος, ἡ σύνεσις αὐτὸν δειλότατον εἶναι ποιεῖ. The man who is conscious to himself of crime, even though he be of the boldest nature, becomes a coward. Frg. 745 K.-A. (tr. C. T. Ramage, 1864) ὃς οὔτ᾿ ἐρυθριᾶν ἐπίστατ᾿ οὔτε δεδιέναι, τὰ πρῶτα πάσης τῆς ἀναιδείας ἔχει. The man who cannot blush, and who has no feelings of fear, has reached the acme of impudence. Frg. 751 (tr. C. T. Ramage, 1864) οὐθὲν σιωπῆς ἐστι χρησιμώτερον. Nothing is more useful to man than silence. Frg. 752 K.-A. (tr. C. T. Ramage, 1864) ὡς ἡδὺ συνέσει χρηστότης κεκραμένη. How sweet is goodness of disposition, when tempered with wisdom! Frg. 754 K.-A. (tr. C. T. Ramage, 1864) ὁ φθονερὸς αὑτῷ πολέμιος καθίσταται· αὐθαιρέτοις γὰρ συνέχεται λύπαις ἀεί. The envious man is an enemy to himself, for his mind is always spontaneously occupied with its own unhappy thoughts. Frg. 760 K.-A. (tr. C. T. Ramage, 1864) μειράκιον, οἴ μοι κατανοεῖν δοκεῖς, ὅτι ὑπὸ τῆς ἰδίας ἕκαστα κακίας σήπεται, καὶ πᾶν τὸ λυμαινόμενόν ἐστιν ἔνδοθεν. οἷον ὁ μὲν ἰὸς τὸν σίδηρον, ἂν σκοπῇς, τὸ δ᾿ ἱμάτιον οἱ σῆτες, ὁ δὲ θρὶψ τὸ ξύλον. ὃ δὲ τὸ κάκιστον τῶν κακῶν πάντων, φθόνος φθισικὸν πεποίηκε καὶ ποήσει καὶ ποεῖ, ψυχῆς πονηρᾶς δυσσεβὴς παράστασις. What you don't seem to realise, my lad, Is, things have each its way of going bad. Rot's from within; with iron it's rust, with clothes It's moth, with wood the worm—that's how it goes. What's rotted, rots, and will rot you, say I, Is the worst of all diseases, jealousy, The impious motive of a soul gone wry. Frg. 761 K.-A. (tr. J. M. Edmonds, 1961) μειράκιον, οὔ μοι κατανοεῖν δοκεῖς, ὅτι ὑπὸ τῆς ἰδίας ἕκαστα κακίας σήπεται, καὶ πᾶν τὸ λυμαινόμενόν ἐστιν ἔνδοθεν. οἷον ὁ μὲν ἰὸς τὸν σίδηρον, ἂν σκοπῇς, τὸ δ᾿ ἱμάτιον οἱ σῆτες, ὁ δὲ θρὶψ τὸ ξύλον. ὃ δὲ τὸ κάκιστον τῶν κακῶν πάντων, φθόνος φθισικὸν πεποίηκε καὶ ποήσει καὶ ποεῖ. My son, you do not seeHow everything that dies, dies by its ownCorruption: all that injures is within.Rust is the poison of iron, moths of wool,And worms of wood; in you there is a poisonMost deadly, which has made you sick to deathAnd makes and shall make—envy. Frg. 761 K.-A. (tr. G. Murray, 1938) Compare Plato, Republic, 609a–e; Matthew 15:11. ὅστις δὲ διαβολαῖσι πείθεται ταχύ,ἤτοι πονηρὸς αὐτός ἐστι τοὺς τρόπους,ἢ παντάπασι παιδαρίου γνώμην ἔχει. He that lends an easy and credulous ear to calumny is either a man of very ill morals, or has no more sense and understanding than a child. Frg. 764 K.-A. (tr. Anonymous, 1715) εἴπερ τὸν ἀδικοῦντα †μενως† ἠμύνετο ἕκαστος ἡμῶν καὶ συνηγωνίζετο ἴσως, νομίζων ἴδιον εἶναι τὸ γεγονὸς ἀδίκημα, καὶ συνέπραττον ἀλλήλοις πικρῶς, οὐκ ἂν ἐπὶ πλεῖον τὸ κακὸν ἡμῖν ηὔξετο τὸ τῶν πονηρῶν, ἀλλὰ παρατηρούμενοι καὶ τυγχάνοντες ἧς ἔδει τιμωρίας ἤτοι σπάνιοι σφόδρ᾿ ἂν ἦσαν ἢ πεπαυμένοι. If we were all eager to resist the man who inflicted injury, and were ready to bring aid, regarding any injury done as done to ourselves, and if we were prepared to assist each other, there would be less mischief done by the bad; for when these men found that they were watched and properly punished, they would either be few in number, or would disappear altogether. Frg. 766 K.-A. (tr. C. T. Ramage, 1864) ὁ προκαταγινώσκων δὲ πρὶν ἀκοῦσαι σαφῶς αὐτὸς πονηρός ἐστι πιστεύσας κακῶς. He who condemns before he has heard clearly the case is himself a bad man, ready to believe ill of his neighbour. Frg. 770 K.-A. (tr. C. T. Ramage, 1864) οὐκ ἔστι τόλμης ἐφόδιον μεῖζον βίου. There is no better provision for life than impudence and a brazen face. Frg. 773 K.-A. (tr. C. T. Ramage, 1864) οὐχ αἱ τρίχες ποιοῦσιν αἱ λευκαὶ φρονεῖν, ἀλλ᾿ ὁ τρόπος ἐνίων ἐστὶ τῇ φύσει γέρων. It is not hoary hairs that bring wisdom; but some have an old head on young shoulders. Frg. 776 K.-A. (tr. C. T. Ramage, 1864) Alternate translation (F. G. Allinson, 1921; line 1 only): 'Tis not white hair that engenders wisdom. εἰρήνη γεωργὸν κἀν πέτραιςτρέφει καλῶς, πόλεμος δὲ κἀν πεδίῳ κακῶς. Peace gives food to the husbandman, even in the midst of rocks; war brings misery to him, even in the most fertile plains. Frg. 779 K.-A. (tr. C. T. Ramage, 1864) ὁ τῶν γεωργῶν ἡδονὴν ἔχει βίος, ταῖς ἐλπίσιν τἀλγεινὰ παραμυθούμενος. The life of those who live in the country possesses pleasures, comforting the sorrows and annoyances of man with hope. Frg. 782 K.-A. (tr. C. T. Ramage, 1864) ὅταν τύχῃ τις εὐνοοῦντος οἰκέτου,οὐκ ἔστιν οὐθὲν κτῆμα κάλλιον βίῳ. Whoso lights upon a kindly-natured servant has got the best treasure in the world. Frg. 786 K.-A. (tr. W. F. H. King, 1904) ὀργὴ φιλούντων ὀλίγον ἰσχύει χρόνον. A lover's anger lasts but a little while. Frg. 790 K.-A. (tr. W. F. H. King, 1904) Alternate translation (C. T. Ramage, 1864): The wrath of lovers lasts only a short time. μόνος ἔστ᾿ ἀπαρηγόρητον ἀνθρώποις Ἔρως. Love is the only thing among men which refuses to be comforted. Frg. 792 K.-A. (tr. C. T. Ramage, 1864) τὸ γυναῖκ᾿ ἔχειν εἶναί τε παίδων, Παρμένων, πατέρα μερίμνας τῷ βίῳ πολλὰς φέρει. To have a wife, and to be the father of children, brings many anxieties to life. Frg. 798 K.-A. (tr. C. T. Ramage, 1864) τὸ γαμεῖν, ἐάν τις τὴν ἀλήθειαν σκοπῇ,κακὸν μέν ἐστιν, ἀλλ᾿ ἀναγκαῖον κακόν. Marriage, if one will face the truth, is an evil, but a necessary evil. Frg. 801 K.-A. πολὺ χεῖρόν ἐστιν ἐρεθίσαι γραῦν ἢ κύνα. It is much worse to irritate an old woman than a dog. Frg. 810 K.-A. (tr. C. T. Ramage, 1864) ὅπου γυναῖκές εἰσι, πάντ᾿ ἐκεῖ κακά. Where are women, there are all kinds of mischief. Frg. 813 K.-A. (tr. C. T. Ramage, 1864) ὀδυνηρόν ἐστιν εὐτυχοῦντα τῷ βίῳ ἔχειν ἔρημον διαδόχου τὴν οἰκίαν. The man who has abundance of this world's riches, and is with-out an heir to inherit them, is to be pitied. Frg. 817 K.-A. (tr. C. T. Ramage, 1864) μηθὲν ὀδύνα τὸν πατέρα γινώσκων ὅτι ὁ μέγιστον ἀγαπῶν δι᾿ ἐλάχιστ᾿ ὀργίζεται. Don't grieve your father, boy; remember, he Loves most who's angry with least cause to be. Frg. 822 K.-A. (tr. J. M. Edmonds, 1961) ἡδύ γ᾿ ἐν ἀδελφοῖς ἐστιν ὁμονοίας ἔρως. How pleasant a thing it is for brothers to dwell together in unity! Frg. 833 K.-A. (tr. C. T. Ramage, 1864) ἀπολεῖ με τὸ γένος. μὴ λέγ᾿, εἰ φιλεῖς ἐμέ, μῆτερ, ἐφ᾿ ἑκάστῳ τὸ γένος. οἷς ἂν τῇ φύσει ἀγαθὸν ὑπάρχῃ μηδὲν οἰκεῖον προσόν, ἐκεῖσε καταφεύγουσιν, εἰς τὰ μνήματα καὶ τὸ γένος, ἀριθμοῦσίν τε τοὺς πάππους ὅσοι. οὐδένα δ᾿ ἔχοις ἰδεῖν ἂν οὐδ᾿ εἰπεῖν ὅτῳ οὐκ εἰσὶ πάπποι· πῶς γὰρ ἐγένοντ᾿ ἄν ποτε; εἰ μὴ λέγειν δ᾿ ἔχουσι τούτους διά τινα τόπου μεταβολὴν ἢ φίλων ἐρημίαν, τί τῶν λεγόντων εἰσὶ δυσγενέστεροι; ὃς ἂν εὖ γεγονὼς ᾖ τῇ φύσει πρὸς τἀγαθά, κἂν Αἰθίοψ ᾖ, μῆτερ, ἐστὶν εὐγενής. Σκύθης τις· ὄλεθρος. ὁ δ᾿ Ἀνάχαρσις οὐ Σκύθης; My high birth suffocates me. If you love me, mother, you will not, on all occasions, quote my high rank; it is those only who have no peculiar good in their own nature, who have recourse to splendid monuments and their noble birth, and who count up all their ancestors who have preceded them. But you cannot see nor name a man who has not had ancestors. For how otherwise could they have come into existence? Those who are not able to name them from change of country, or want of friends, why are they less noble than those who can enumerate them? He who is by nature good and virtuous, though he be a blackamoor, is noble-born. Is some Scythian a rascal? Yet was not Anacharsis a Scythian? Frg. 835 K.-A. (tr. C. T. Ramage, 1864) τοὺς εὖ γεγονότας καὶ τεθραμμένους καλῶς κἀν τοῖς κακοῖς δεῖ λόγον ἔχειν εὐφημίας. Those who have been well born, and honourably brought up, though they have fallen into adversity, ought to pay regard to the world's opinion. Frg. 836 K.-A. (tr. C. T. Ramage, 1864) ἅπαντα τὰ ζῷ᾿ ἐστὶ μακαριώτερακαὶ νοῦν ἔχοντα μᾶλλον ἀνθρώπων πολύ.τὸν ὄνον ὁρᾶν ἔξεστι πρῶτα τουτονί·{οὗτος κακοδαίμων ἐστὶν ὁμολογουμένως.}τούτῳ κακὸν δι᾿ αὑτὸν οὐδὲν γίνεται,ἃ δ᾿ ἡ φύσις δέδωκεν, ⟨αὐτὰ⟩ ταῦτ᾿ ἔχει.ἡμεῖς δὲ χωρὶς τῶν ἀναγκαίων κακῶναὐτοὶ παρ᾿ αὐτῶν ἕτερα προσπορίζομεν. All animals are more happy, and have more understanding, than man. Look, for instance, on yonder ass; all allow him to be miserable: his evils, however, are not brought on him by himself and his own fault; he feels only those which Nature has inflicted. We, on the contrary, besides our necessary ills, draw upon ourselves a multitude of others. Frg. 844.1–8 K.-A. (tr. F. W. Blagdon, 1819) ἔξωθέν εἰσιν οἱ δοκοῦντες εὐτυχεῖν λαμπροί, τὰ δ᾿ ἔνδον πᾶσιν ἀνθρώποις ἴσοι. There are men who seem to the world around to be happy; but, inwardly, men are very much alike. Frg. 850 K.-A. (tr. C. T. Ramage, 1864) ἡδύ γε φίλου λόγος ἐστὶ τοῖς λυπουμένοις. The talk of friends is sweet to those that mourn. Frg. 863 K.-A. (tr. J. M. Edmonds, 1961) τοῦτ᾿ ἔστι τὸ ζῆν, οὐχ ἑαυτῷ ζῆν μόνῳ. This is living, not to live unto oneself alone. Frg. 869 K.-A. Paraphrased by T. W. Higginson, 1870: To live is not to live for one’s self alone; let us help one another. πανήγυριν νόμισόν τιν᾿ εἶναι τὸν χρόνον ὅν φημι τοῦτον, τὴν ἐπιδημίαν ἄνω· ὄχλος, ἀγορά, κλέπται, κυβεῖαι, διατριβαί. †ἂν πρῶτος ἀπίῃς καταλύσεις βελτίονα.† ἐφόδι᾿ ἔχων ἀπῆλθες ἐχθρὸς οὐδενί. ὁ προσδιατρίβων δ᾿ ἐκοπίασεν ἀπολέσας, κακῶς τε γηρῶν ἐνδεής που γίνεται, ῥεμβόμενος ἐχθροὺς εὗρ᾿, ἐπεβουλεύθη ποθέν, οὐκ εὐθανάτως ἀπῆλθεν ἐλθὼν εἰς χρόνον. Believe with me What I call Time's a fair, a day in town, With market, crowd, thieves, dice, and all its fun. Leave early and you leave with pence to spare And make no enemy; those who dally there Get tired and penniless—old and poor, that is—, Meet quarrels as they rove, and treacheries, And when the evening of Time's fair draws nigh Find leaving it no easy death to die. Frg. 871 K.-A. (tr. J. M. Edmonds, 1961) Disputed ψυχὴν ἔχειν δεῖ πλουσίαν· τὰ δὲ χρήματα ταῦτ᾿ ἐστὶν ὄψις, παραπέτασμα τοῦ βίου. It is the mind that ought to be rich; for the riches of this world only feed the eyes, and serve merely as a veil to cover the realities of life. Alexis, frg. 341 K.-A.; rival attributions to Menander and Alexis given in Stobaeus, Anthology, IV.31.53 (tr. C. T. Ramage, 1864) Misattributed ὦ παῖ, σιώπα· πόλλ᾿ ἔχει σιγὴ καλά. O boy, hold your tongue, silence has many advantages. Sophocles, frg. 81 TrGF (tr. C. T. Ramage, 1864); misattributed to Menander due to a confusion in Apostolius, XVIII.62a. οὔτ᾿ ἐκ χερὸς μεθέντα καρτερὸν λίθονοἷόν τ᾿ ἐπισχεῖν οὔτ᾿ ἀπὸ γλώσσης λόγον. It is as easy to draw back a stone thrown with force from the hand, as to recall a word once spoken. Euripides, frg. 1044 TrGF (tr. C. T. Ramage, 1864); misattributed to Menander due to a confusion in Stobaeus, Anthology III.36.14. εἴ τις δὲ θυσίαν προσφέρων, ὦ Πάμφιλε, ταύρων τι πλῆθος ἢ ἐρίφων ἤ, νὴ Δία, ἑτέρων τοιούτων, ἢ κατασκευάσματα, χρυσᾶς ποιήσας χλαμύδας ἤτοι πορφυρᾶς, ἢ δι᾿ ἐλέφαντος ἢ σμαράγδου ζῴδια εὔνουν νομίζει τὸν θεὸν καθεστάναι, πεπλάνητ᾿ ἐκεῖνος καὶ φρένας κούφας ἔχει. δεῖ γὰρ τὸν ἄνδρα χρήσιμον πεφυκέναι μὴ παρθένους φθείροντα καὶ μοιχώμενον, κλέπτοντα καὶ σφάττοντα χρημάτων χάριν. μηδὲ βελόνης ἔναμμ᾿ ἐπιθυμήσῃς, Πάμφιλε· ὁ γὰρ θεὸς βλέπει σε πλησίον παρών. If any one, offering sacrifices of numerous bulls and οf goats, or, by Jupiter, of any such things, or making presents of gold or purple robes, or images of ivory or emerald, thinks thereby to propitiate God, he errs, and shews himself to be of a silly understanding; for he ought to be a virtuous and upright man, committing no crimes for the sake of gain. You should not even covet a needle, Pamphilus; for God, standing near you, sees whatever you do. Frg. 1001 K.-A. (tr. C. T. Ramage, 1864); forgery circulated under Menander's name in antiquity (K.-A. ad loc.) πρᾷον κακοῦργος σχῆμ᾿ ὑπεισελθὼν ἀνὴρ κεκρυμμένη κεῖται παγὶς τοῖς πλησίον. When the malicious put on a kind and agreeable manner, it is a mere trap set for his neighbour. Antonius Monachus, Melissa, II.53; verses attributed to Menander only in the Melissa are spurious (A. Körte, 1959:IX) Ὑγιὴς νοσοῦντα ῥᾷστα πᾶς τις νουθετεῖ. In good health we are ready to give advice to the sick. Recorded by Muretus, Variae Lectiones (Venice, 1559), p. 5, who "recalled reading this verse somewhere"; not found elsewhere. Meineke (1823:22) considers it a composition by Muretus himself. (tr. C. T. Ramage, 1864) Compare Terence, Andria 309 (tr. J. Barsby, 2001): facile omnes quom valemu' recta consilia aegrotis damus. We can all readily give good advice to the sick when we're well. τὰ τῶν φίλων κοιν᾿ οὐ μόνον τὰ χρήματα· καὶ νοῦ δὲ καὶ φρονήσεως κοινωνία. Not only are the riches of friends common property, but their wisdom and forethought also ought to be so. False fragment created by Grotius due to a misreading of Suda κ 2549 (Meineke 1823:8); cf. frg. 13 K.-A. (tr. C. T. Ramage, 1864) Whenever you do what is holy, be of good cheer, knowing that God Himself takes part with rightful courage. Appears in the May 1879 issue of The Cornhill Magazine (vol. 39, p. 565), attributed to Menander. Does not occur in his works; likely a liberal development of Monosticha 188 (tr. T. B. Harbottle, 1897): δίκαια δράσας συμμάχους ἕξεις θεούς. He who does right has Heaven for his ally. Comparison of Menander and Philistion Despite its title, the Comparison contains virtually no material from either poet (A. Körte, 1959:IX–X).Greek text cited from S. Jäkel, Menandri Sententiae (Leipzig, 1964), whose numbering is also followed. ὅταν ⟨δ᾿⟩ ἴδῃς εἰς ὕψος ἠρμένον τινά, κακῶς τε πλούτῳ καὶ τύχῃ γαυρούμενον, τούτου ταχεῖαν νέμεσιν εὐθὺς προσδόκα· ἐπαίρεταί {γὰρ} τις μεῖζον, ἵνα μεῖζον{ως} πέσῃ. When you see a man elated with pride, glorying in his riches and high descent, rising even above fortune, look out for his speedy punishment, for he is only raised the higher that he may fall with a heavier crash. I.294–297 (tr. C. T. Ramage, 1864) τίς ἐστιν, ὁ θεὸς οὐ θέλει σὲ μανθάνειν· ἀσεβεῖς τὸν οὐ θέλοντα μανθάνειν θέλων. Do not search into the essence of the Divine nature; for you are impious, wishing to know what God has not revealed. II.81–82 (tr. C. T. Ramage, 1864) χρυσὸς μὲν οἶδεν ἐξελέγχεσθαι πυρί, ἡ δ᾿ ἐν φίλοις εὔνοια καιρῷ κρίνεται. Gold is tried by fire; so also the affection of a friend is proved by time. II.83–84 (tr. C. T. Ramage, 1864) ὁ γὰρ ἀδίκως ⟨τι⟩ καθ᾿ ἑτέρου ζητῶν κακὸν αὐτὸς προπάσχει τοῦ κακοῦ τὴν ἔκβασιν. He who seeks others' hurt and, seeking, sins, Suffers himself before their pain begins. II.107–108 (tr. J. M. Edmonds, 1961) λόγος φυλαχθεὶς οὐδέν ἐστιν ἢ νόμος, ὁ μὴ φυλαχθεὶς καὶ νόμος καὶ δήμιος. Law when kept is nothing else but law; whereas law broken is both law and executioner. II.144–145 (tr. C. T. Ramage, 1864) νόμον φοβηθεὶς οὐ ταραχθήσει νόμῳ. If you respect the law, you will not be terrified by the law. II.146 (tr. C. T. Ramage, 1864) μὴ πάσχε πρῶτον τὸν νόμον καὶ μάνθανε· πρὸ τοῦ παθεῖν σε τῷ φόβῳ προλαμβάνου. Do not first suffer the punishment of the law, and then learn its nature; but, before you suffer, anticipate it by your respect for it. II.147–148 (tr. C. T. Ramage, 1864) ὅταν εἰδέναι θέλῃς σεαευτὸν ὅστις εἶ, ἔμβλεψον εἰς τὰ μνήμαθ᾿, ὡς ὁδοιπορεῖς. ἐνταῦθ᾿ ἔνεστ᾿ ὀστᾶ τε καὶ κούφη κόνις ἀνδρῶν βασιλέων καὶ τυράννων καὶ σοφῶν καὶ μέγα φρονούντων ἐπὶ γένει καὶ χρήμασιν αὑτῶν τε δόξῃ κἀπὶ κάλλει σωμάτων. κᾆτ᾿ οὐδὲν αὐτοῖς τῶνδ᾿ ἐπήρκεσεν χρόνος· κοινὸν τὸν Ἅδην ἔσχον οἱ πάντες βροτοί. πρὸς ταῦθ᾿ ὁρῶν γίνωσκε σαυτὸν ὅστις εἶ. If you wish to know what you are, look at the monuments of the dead, as you pass along the road; there you will find the bones and light dust of kings, and tyrants, and wise men, and of those who prided themselves on their blood and riches, on their glorious deeds, and the beauty of their person; but none of these things could resist the power of time. All men have a common grave. Looking at these things, you may understand what you are. II.166–174 (tr. C. T. Ramage, 1864) ὅταν δ᾿ ἄλυπος διὰ τέλους εἶναι θέλῃς,ἢ δεῖ θεόν σ᾿ εἶναι τιν᾿ ἢ τάχα δὴ νεκρόν.παρηγόρει δὲ τὰ κακὰ δι᾿ ἑτέρων κακῶν. If you want to live your whole life free from pain you must become either a god or else a corpse. Consider other men's troubles and that will comfort you. II.203–204 (tr. P. Vellacott, 1967) Monosticha Though this collection was transmitted under Menander's name, the vast majority of its items demonstrably belong to other authors.Greek text cited from S. Jäkel, Menandri Sententiae (Leipzig, 1964), whose numbering is also followed. Ἄδικον τὸ λυπεῖν τοὺς φίλους ἑκουσίως. It's wrong to give our friends pain willingly. 11 (tr. J. M. Edmonds, 1961) Ἀνὴρ ὁ φεύγων καὶ πάλιν μαχήσεται. The man who runs away may fight again. 56 (tr. B. Stevenson, 1934) Βροτοῖς ἅπασιν ἡ συνείδησις θεός. Conscience is a God to all mortals. 107 Γέλως ἄκαιρος κλαυθμάτων παραίτιος. Ill-timed laughter in men is an awful curse. 144 (tr. W. F. H. King, 1904) Γαμεῖν ὁ μέλλων εἰς μετάνοιαν ἔρχεται. He who is going to marry is on the road to repentance. 147 (tr. W. F. H. King, 1904) Γυναικὶ κόσμος ὁ τρόπος, οὐ τὰ χρυσία. Manners, not jewels, are a woman's ornament. 148 (qu. by Addison in The Spectator, nos. 265 and 271) Γάμος γὰρ ἀνθρώποισιν εὐκταῖον κακόν. Marriage is an evil that men pray for. 159 (tr. W. F. H. King, 1904) Δὶς ἐξαμαρτεῖν ταὐτὸν οὐκ ἀνδρὸς σοφοῦ. No wise man will commit the same fault twice. 183 (tr. W. F. H. King, 1904) Ἐν νυκτὶ βουλὴ τοῖς σοφοῖσι γίγνεται. Counsel cometh to the wise in the night. 222 (tr. W. F. H. King, 1904) Ἐὰν δ᾿ ἔχωμεν χρήμαθ᾿, ἕξομεν φίλους. If we have money we shall have friends too. 238 (tr. J. M. Edmonds, 1961) Ἰδίας νόμιζε τῶν φίλων τὰς συμφοράς. Reckon your friend's disasters as your own. 370 (tr. J. M. Edmonds, 1961) Ὁ μὴ δαρεὶς ἄνθρωπος οὐ παιδεύεται. He that will not be flogged will never be educated. 573 (tr. W. F. H. King, 1904) Ὅμοια πόρνη δάκρυ⟨α⟩ καὶ ῥήτωρ ἔχει. The tears of a politician and the tears of a prostitute are equally sincere. 584 (tr. J. C. McKeown, 2013) Οἴμοι, τὸ γὰρ ἄφνω δυστυχεῖν μανίαν ποιεῖ. Ah me! unforeseen misfortune is apt to bring on madness. 602 (tr. C. T. Ramage, 1864) Τῷ γὰρ καλῶς πράσσοντι πᾶσα γῆ πατρίς. To the successful every land's a home. 735 (tr. J. M. Edmonds, 1961) Τὸ γὰρ θανεῖν οὐκ αἰσχρόν, ἀλλ᾿ αἰσχρῶς θανεῖν. Death is no shame, but shamefully to die. 742 (tr. W. F. H. King, 1904) Τῶν εὐτυχούντων πάντες εἰσὶ συγγενεῖς. Everyone is kinsman to the fortunate. 748 (tr. W. F. H. King, 1904) Ὑγίεια καὶ νοῦς ἀγαθὰ τῷ βίῳ πέλει. Health and intellect are the two blessings of life. 779 (tr. W. G. Benham, 1907) οὐ γὰρ ἔρχεται μόνον. [Old age] never comes alone. 802 Χεὶρ χεῖρα νίπτει, δάκτυλοι δὲ δακτύλους. Hand washes hand, and fingers fingers. 832 (tr. W. F. H. King, 1904) Ψευδόμενος οὐδεὶς λανθάνει πολὺν χρόνον. No liar long escapes discovery. 841 (tr. C. T. Ramage, 1864) Quotes about Menander ὦ Μένανδρε καὶ βίε,πότερος ἄρ᾿ ὑμῶν πότερον ἀπεμιμήσατο; Menander and life,which of you imitated which? Aristophanes of Byzantium, T 7 Slater (tr. S. M. Goldberg, 1980) Menander a Philemone, nequaquam pari scriptore, in certaminibus comoediarum ambitu gratiaque et factionibus saepenumero vincebatur. Eum cum forte habuisse obviam, "quaeso," inquit, "Philemo, bona venia dic mihi, cum me vincis, non erubescis?"' In contests in comedy Menander was often defeated by Philemon, a writer by no means his equal, owing to intrigue, favour, and partisanship. When Menander once happened to meet his rival, he said: "Pray pardon me, Philemon, but really, don't you blush when you defeat me?" Aulus Gellius, Attic Nights, XVII.4.1–2 (tr. J. C. Rolfe, 1927) ὁ δὲ Μένανδρος μετὰ χαρίτων μάλισθ᾿ ἑαυτὸν αὐτάρκη παρέσχηκεν, ἐν θεάτροις ἐν διατριβαῖς ἐν συμποσίοις, ἀνάγνωσμα καὶ μάθημα καὶ ἀγώνισμα κοινότατον ὧν ἡ Ἑλλὰς ἐνήνοχε καλῶν παρέχων τὴν ποίησιν, δεικνὺς ὅ τι δὴ καὶ ὁποῖον ἦν ἄρα δεξιότης λόγου, ἐπιὼν ἁπανταχόσε μετὰ πειθοῦς ἀφύκτου καὶ χειρούμενος ἅπασαν ἀκοὴν καὶ διάνοιαν Ἑλληνικῆς φωνῆς. τίνος γὰρ ἄξιον ἀληθῶς εἰς θέατρον ἐλθεῖν ἄνδρα πεπαιδευμένον ἢ Μενάνδρου ἕνεκα; Menander's charm makes him utterly satisfying, for in these works that present with universal appeal the splendours of Greece, society finds its culture, the schools their study, the theatre its triumph. The nature and possibilities of literary elegance were by him revealed for the first time. He has invaded every quarter of the world with his invincible glamour, bringing all hearts under the sway of the Greek language. What sound reason does the cultivated man ever find for entering a theatre, except Menander? Plutarch, Comparison of Aristophanes and Menander, 854a–b (tr. S. R. Littlewood, 1939) τῶν Μενάνδρου δραμάτων ὁμαλῶς ἁπάντων ἓν συνεκτικόν ἐστιν, ὁ ἔρως, οἷον πνεῦμα κοινὸν διαπεφοιτηκώς. One thing regularly gives cohesion to all Menander's plays—Love, which pervades them like a universal spirit. Plutarch, On Love, frg. 134 Sandbach (tr. F. H. Sandbach, 1969) Menander, qui vel unus meo quidem iudicio diligenter lectus ad cuncta quae praecipimus effigenda sufficiat: ita omnem vitae imaginem expressit, tanta in eo inveniendi copia et eloquendi facultas, ita est omnibus rebus personis adfectibus accommodatus. [. . .] Atque ille quidem omnibus eiusdem operis auctoribus abstulit nomen, et fulgore quodam suae claritatis tenebras obduxit. A careful reading of Menander alone would, in my judgement, be sufficient to develop all the qualities I am recommending: so complete is his representation of life, so rich his invention and so fluent his style, so perfectly does he adapt himself to every circumstance, character and emotion. [. . .] Indeed, he has robbed all the other authors in this genre of their name, and condemned them to obscurity by the brilliance of his fame. Quintilian, Institutio Oratoria, X.1.69–72 (tr. D. A. Russell, 2002) Sources Fragment # K.-A. = R. Kassel, C. Austin, Poetae Comici Graeci, vol. VI Menander (Berlin-Boston, 1998–2022) Francis G. Allinson, ‪Menander: The Principal Fragments‬‎ (London: W. Heinemann, 1921) Gilbert Murray, Aristophanes: A Study (Oxford: Clarendon Press, 1933), p. 224Dyskolos'' W. G. Arnott, Menander's Dyskolos or The Man who Didn't Like People (University of London, Athlone Press, 1960) Vincent J. Rosivach, "Menander's Dyskolos (Grouch)", faculty.fairfield.edu (28 April 2014) Compendiums Craufurd Tait Ramage, Beautiful Thoughts from Greek Authors (Liverpool: Edward Howell, 1864) pp. 195-214 G. H. Opsimathes, Γνῶμαι sive thesaurus sententiarum et apophthegmatum ex scriptoribus Graecis praecipue poetis (Leipzig: T. O. Weigel, 1884) Thomas Benfield Harbottle, Dictionary of Quotations: Classical (London: Swan Sonnenschein & Co., 1897) W. Gurney Benham, Cassell's Book of Quotations: Proverbs and Household Words (London: Cassell & Co., 1907) Charles Noel Douglas, Forty Thousand Quotations: Prose and Poetical (New York: Halcyon House, 1917) Burton Stevenson, The Home Book of Quotations (New York: Dodd, Mead & Co., 1934) External links Menander: Monosticha / Sententiae / Einzelverse Sentences from Menander's work in the original Greek and translated in Latin and German SORGLL: Menander, Dyskolos, 711-747; read by Mark Miner Category:Poets from Greece Category:Playwrights from Greece Category:People from Athens Category:BCE births Category:BCE deaths