phalaris:phalaris-the-source-material
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phalaris:phalaris-the-source-material [2013/11/21 18:26] – [Plutarch: That a Philosopher Ought Chiefly to Converse with Great Men] frank | phalaris:phalaris-the-source-material [2014/01/14 23:19] (current) – external edit 127.0.0.1 | ||
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The sculptor Perilaus made a brazen bull for Phalaris the tyrant to use in punishing his own people, but he was himself the first to make trial of that terrible form of punishment. For, in general, those who plan an evil thing aimed at others are usually snared in their own devices. Const. Exc. 4, p. 286. | The sculptor Perilaus made a brazen bull for Phalaris the tyrant to use in punishing his own people, but he was himself the first to make trial of that terrible form of punishment. For, in general, those who plan an evil thing aimed at others are usually snared in their own devices. Const. Exc. 4, p. 286. | ||
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This Phalaris burned to death Perilaus, the well-known Attic worker in bronze, in the brazen bull. Perilaus had fashioned in bronze the contrivance of the bull, making small sounding pipes in the nostrils and fitting a door for an opening in the bull's side and this bull he brings as a present to Phalaris. And Phalaris welcomes the man with presents and gives orders that the contrivance be dedicated to the gods. Then that worker in bronze opens the side, the evil device of treachery, and says with inhuman savagery, “If you ever wish to punish some man, O Phalaris, shut him up within the bull and lay a fire beneath it; by his groanings the bull will be thought to bellow and his cries of pain will give you pleasure as they come through the pipes in the nostrils.” When Phalaris learned of this scheme, he was filled with loathing of the man and says, “Come then, Perilaus, do you be the first to illustrate this; imitate those who will play the pipes and make clear to me the working of your device.” And as soon as Perilaus had crept in, to give an example, so he thought, of the sound of the pipes, Phalaris closes up the bull and heaps fire under it. But in order that the man's death might not pollute the work of bronze, he took him out, when half-dead, and hurled him down the cliffs. This tale about the bull is recounted by Lucian of Syria, by Diodorus, by Pindar, and countless others beside them. Tzetz. Hist. 1. 646-668. | This Phalaris burned to death Perilaus, the well-known Attic worker in bronze, in the brazen bull. Perilaus had fashioned in bronze the contrivance of the bull, making small sounding pipes in the nostrils and fitting a door for an opening in the bull's side and this bull he brings as a present to Phalaris. And Phalaris welcomes the man with presents and gives orders that the contrivance be dedicated to the gods. Then that worker in bronze opens the side, the evil device of treachery, and says with inhuman savagery, “If you ever wish to punish some man, O Phalaris, shut him up within the bull and lay a fire beneath it; by his groanings the bull will be thought to bellow and his cries of pain will give you pleasure as they come through the pipes in the nostrils.” When Phalaris learned of this scheme, he was filled with loathing of the man and says, “Come then, Perilaus, do you be the first to illustrate this; imitate those who will play the pipes and make clear to me the working of your device.” And as soon as Perilaus had crept in, to give an example, so he thought, of the sound of the pipes, Phalaris closes up the bull and heaps fire under it. But in order that the man's death might not pollute the work of bronze, he took him out, when half-dead, and hurled him down the cliffs. This tale about the bull is recounted by Lucian of Syria, by Diodorus, by Pindar, and countless others beside them. Tzetz. Hist. 1. 646-668. | ||
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Phalaris, seeing a multitude of doves being pursued by a single hawk, remarked, “Do you observe, sirs, how fear will make so great a multitude flee before a single pursuer? And yet if they should summon the courage to turn about, they would easily overcome their pursuer.” (But it was Phalaris himself who was falsifying; for the victory was won by courage and not by superiority of numbers.) And as a result of this speech Phalaris lost his dominion, as it is recorded in the section “On the Succession of Kings.” ((Diodorus Siculus. Diodorus of Sicily in Twelve Volumes with an English Translation by C. H. Oldfather. Cambridge, Mass.: Harvard University Press; London: William Heinemann, Ltd. 1989.)) | Phalaris, seeing a multitude of doves being pursued by a single hawk, remarked, “Do you observe, sirs, how fear will make so great a multitude flee before a single pursuer? And yet if they should summon the courage to turn about, they would easily overcome their pursuer.” (But it was Phalaris himself who was falsifying; for the victory was won by courage and not by superiority of numbers.) And as a result of this speech Phalaris lost his dominion, as it is recorded in the section “On the Succession of Kings.” ((Diodorus Siculus. Diodorus of Sicily in Twelve Volumes with an English Translation by C. H. Oldfather. Cambridge, Mass.: Harvard University Press; London: William Heinemann, Ltd. 1989.)) | ||
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===== Aelian: Various History Book 2 ===== | ===== Aelian: Various History Book 2 ===== | ||
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**CHAP. IV.** | **CHAP. IV.** | ||
Of the Friendship betwixt Chariton and Melanippus, and the Tyrant' | Of the Friendship betwixt Chariton and Melanippus, and the Tyrant' | ||
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I will relate to you an action of Phalaris not agreeing with his disposition : for it expresseth a great humanity, and therefore seemeth not to sute with him. Chariton an Agrigentine loved Melanippus passionately, | I will relate to you an action of Phalaris not agreeing with his disposition : for it expresseth a great humanity, and therefore seemeth not to sute with him. Chariton an Agrigentine loved Melanippus passionately, | ||
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- | Chapter XXXV | + | **Chapter XXXV** |
"HAPPY the man who now to my sacred dwelling approacheth, | "HAPPY the man who now to my sacred dwelling approacheth, | ||
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it chases away envy, and renders the plebeian equal in authority to the nobleman, the poor man to the rich, and the private man to the magistrates; | it chases away envy, and renders the plebeian equal in authority to the nobleman, the poor man to the rich, and the private man to the magistrates; | ||
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+ | ===== Pindar: Pythian Odes ===== | ||
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+ | **I. For Hieron of Aitna, Winner in the Chariot-Race** | ||
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+ | [...] | ||
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+ | Friend, be not deceived by time-serving words of guile. The voice of the report that liveth after a man, this alone revealeth the lives of dead men to the singers and to the chroniclers: | ||
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+ | ===== Plutarch: Of Common Conceptions, | ||
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+ | 13. But who can complain of this, that shall remember what he has written in his Second Book of Nature, declaring that vice was not unprofitably made for the universe? But it is meet I should set down his doctrine in his own words, that you may understand in what place those rank vice, and what discourses they hold of it, who accuse Xenocrates and Speusippus for not reckoning health indifferent and riches useless. “Vice,” saith he, “has its limit in reference to other accidents. For it is also in some sort according to the reason of Nature, and (as I may so say) is not wholly useless in respect of the universe; for otherwise there would not be any good.” Is there then no good among the Gods, because there is no evil? And when Jupiter, having resolved all matter into himself, shall be alone, other differences being taken away, will there then be no good, because there will be no evil? But is there melody in a choir though none in it sings faultily, and health in the body though no member is sick; and yet cannot virtue have its existence without vice? But as the poison of a serpent or the gall of an hyena is to be mixed with some medicines, was it also of necessity that there must have been some conjunction of the wickedness of Meletus with the justice of Socrates, and the dissolute demeanor of Cleon with the probity of Pericles? And could not Jupiter have found a means to bring into the world Hercules and Lycurgus, if he had not also made for us Sardanapalus and Phalaris? It is now time for them to say that the consumption was made for the sound constitution of men’s bodies, and the gout for the swiftness of their feet; and that Achilles would not have had a good head of hair if Thersites had not been bald. For what difference is there between such triflers and ravers, and those who say that intemperance was not brought forth unprofitably for continence, nor injustice for justice, so that we must pray to the Gods, there may be always wickedness, | ||
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+ | Lies, fawning speeches, and deceitful manners, | ||
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+ | if, when these are taken away, virtue will also vanish and be lost? | ||
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+ | ===== Plutarch: How to Know a Flatterer from a Friend ===== | ||
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+ | 12. They tell us that gad-flies creep into the ears of bulls, and ticks into those of dogs. But I am sure the parasite lays so close siege and sticks so fast to the ears of the ambitious with the repeated praises of their worth, that it is no easy matter to shake him off again. And therefore it highly concerns them to have their apprehensions awake and upon the guard, critically to remark whether the high characters such men lavish out are intended for the person or the thing they would be thought to commend. And we may indeed suppose them more peculiarly designed for the things themselves, if they bestow them on persons absent rather than present; if they covet and aspire after the same qualities themselves which they magnify in others; if they admire the same perfections in the rest of mankind as well as in us, and are never found to falter and belie, either in word or action, the sentiments they have owned. And, what is the surest criterion in this case, we are to examine whether or no we are not really troubled at or ashamed of the commission of those very things for which they applaud us, and could not wish that we had said or acted the quite contrary; for our own consciences, | ||
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+ | ===== Plutarch: How a Man May be Sensible in his Progress in Virtue ===== | ||
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+ | 2. It is very good advice, Measure the stone by your rule, and not your rule by the stone. But the Stoics have not observed it; for they, not applying principles to things, but forcing things which have no foundation of agreement in nature to agree to their principles, have filled philosophy with a number of difficulties. One of the hardest to be solved is this, that all men whatsoever (except him who is absolutely perfect) are equally vicious. Hence is that enigma, called progress or proficiency, | ||
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+ | ===== Plutarch: Concerning such whom God is Slow to Punish ===== | ||
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+ | 7. Now to come to another part of our discourse, do you not believe that some of the Greeks did very prudently to register that law in Egypt among their own, whereby it is enacted that, if a woman with child be sentenced to die, she shall be reprieved till she be delivered? All the reason in the world, you will say. Then, say I, though a man cannot bring forth children, yet if he be able, by the assistance of Time, to reveal any hidden action or conspiracy, or to discover some concealed mischief, or to be author of some wholesome piece of advice, — or suppose that in time he may produce some necessary and useful invention, — is it not better to delay the punishment and expect the benefit, than hastily to rid him out of the world? It seems so to me, said I. And truly you are in the right, replied Patrocleas; for let us consider, had Dionysius at the beginning of his tyranny suffered according to his merits, never would any of the Greeks have re-inhabited Sicily, laid waste by the Carthaginians. Nor would the Greeks have repossessed Apollonia, nor Anactorium, nor the peninsula of the Leucadians, had not Periander’s execution been delayed for a long time. And if I mistake not, it was to the delay of Cassander’s punishment that the city of Thebes was beholden for her recovery from desolation. But the most of those barbarians who assisted at the sacrilegious plunder of this temple, following Timoleon into Sicily, after they had vanquished the Carthaginians and dissolved the tyrannical government of that island, wicked as they were, came all to a wicked end. So the Deity makes use of some wicked persons as common executioners to punish the wickedness of others, and then destroys those instruments of his wrath, — which I believe to be true of most tyrants. For as the gall of a hyena and the rennet of a sea-calf — both filthy monsters — contain something in them for the cure of diseases; so when some people deserve a sharp and biting punishment, God, subjecting them to the implacable severity of some certain tyrant or the cruel oppression of some ruler, does not remove either the torment or the trouble, till he has cured and purified the distempered nation. Such a sort of physic was Phalaris to the Agrigentines, | ||
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+ | From parent vile by far the better son\\ | ||
+ | Did spring, whom various virtues did renown | ||
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+ | And yet we do not find that ever the son of Copreus performed any famous or memorable achievement; | ||
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+ | ===== Lucian: The Death of Peregrine ===== | ||
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+ | ' | ||
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+ | ===== Titian: Address to the Greeks ===== | ||
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+ | **Chapter 34 - Ridicule of the Statues Erected by the Greeks** | ||
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+ | Worthy of very great honour, certainly, was the tyrant Phalaris, who devoured sucklings, and accordingly is exhibited by the workmanship of Polystratus the Ambraciot, even to this day, as a very wonderful man! The Agrigentines dreaded to look on that countenance of his, because of his cannibalism; | ||
phalaris/phalaris-the-source-material.1385079994.txt.gz · Last modified: 2014/01/14 22:44 (external edit)