ἤδη δὲ αὐτοῦ γέροντος γεγονότος πρέσβεις Ἀθήνηθεν ἦλθον εἰς Ῥώμην οἱ περὶ Καρνεάδην τὸν Ἀκαδημαϊκὸν καὶ Διογένη τὸν Στωικὸν φιλόσοφον, καταδίκην τινὰ παραιτησόμενοι τοῦ δήμου τῶν Ἀθηναίων, ἣν ἐρήμην ὦφλον Ὠρωπίων μὲν διωξάντων, Σικυωνίων δὲ καταψηφισαμένων, τίμημα ταλάντων πεντακοσίων ἔχουσαν.
When he was now well on in years, there came as ambassadors from Athens to Rome, Carneades the Academic, and Diogenes the Stoic philosopher, to beg the reversal of a certain decision against the Athenian people, which imposed upon them a fine of five hundred talents. The people of Oropus had brought the suit, the Athenians had let the case go by default, and the Sicyonians had pronounced judgment against them.
εὐθὺς οὖν οἱ φιλολογώτατοι τῶν νεανίσκων ἐπὶ τοὺς ἄνδρας ἵεντο, καὶ συνῆσαν ἀκροώμενοι καὶ θαυμάζοντες αὐτούς, μάλιστα δʼ ἡ Καρνεάδου χάρις, ἧς δύναμίς τε πλείστη καὶ δόξα τῆς δυνάμεως οὐκ ἀποδέουσα, μεγάλων ἐπιλαβομένη καὶ φιλανθρώπων ἀκροατηρίων ὡς πνεῦμα τὴν πόλιν ἠχῆς ἐνέπλησε.
Upon the arrival of these philosophers, the most studious of the city’s youth hastened to wait upon them, and became their devoted and admiring listeners. The charm of Carneades especially, which had boundless power, and a fame not inferior to its power, won large and sympathetic audiences and filled the city, like a rushing mighty wind, with the noise of his praises.
καὶ λόγος κατεῖχεν, ὡς ἀνὴρ Ἕλλην εἰς ἔκπληξιν ὑπερφυὴς πάντα κηλῶν καὶ χειρούμενος ἔρωτα δεινὸν ἐμβέβληκε τοῖς νέοις, ὑφʼ οὗ τῶν ἄλλων ἡδονῶν καὶ διατριβῶν ἐκπεσόντες ἐνθουσιῶσι περὶ φιλοσοφίαν. ταῦτα τοῖς μὲν ἄλλοις ἤρεσκε Ῥωμαίοις γινόμενα, καὶ τὰ μειράκια παιδείας Ἑλληνικῆς μεταλαμβάνοντα καὶ συνόντα θαυμαζομένοις ἀνδράσιν ἡδέως ἑώρων·
Report spread far and wide that a Greek of amazing talent, who disarmed all opposition by the magic of his eloquence, had infused a tremendous passion into the youth of the city, in consequence of which they forsook their other pleasures and pursuits and were possessed about philosophy. The other Romans were pleased at this, and glad to see their young men lay hold of Greek culture and consort with such admirable men.
ὁ δὲ Κάτων ἐξ ἀρχῆς τε τοῦ ζήλου τῶν λόγων παραρρέοντος εἰς τὴν πόλιν ἤχθετο φοβούμενος, μὴ τὸ φιλότιμον ἐνταῦθα τρέψαντες οἱ νέοι τὴν ἐπὶ τῷ λέγειν δόξαν ἀγαπήσωσι μᾶλλον τῆς ἀπὸ τῶν ἔργων καὶ τῶν στρατειῶν, ἐπεὶ δὲ προὔβαινεν ἡ δόξα τῶν φιλοσόφων ἐν τῇ πόλει καὶ τοὺς πρώτους λόγους αὐτῶν πρὸς τὴν σύγκλητον ἀνὴρ ἐπιφανὴς σπουδάσας αὐτὸς καὶ δεηθεὶς ἡρμήνευσε, Γάϊος Ἀκίλιος, ἔγνω μετʼ εὐπρεπείας ἀποδιοπομπήσασθαι τοὺς φιλοσόφους ἅπαντας ἐκ τῆς πόλεως.
But Cato, at the very outset, when this zeal for discussion came pouring into the city, was distressed, fearing lest the young men, by giving this direction to their ambition, should come to love a reputation based on mere words more than one achieved by martial deeds. And when the fame of the visiting philosophers rose yet higher in the city, and their first speeches before the Senate were interpreted, at his own instance and request, by so conspicuous a man as Gaius Acilius, Cato determined, on some decent pretext or other, to rid and purge the city of them all.
καὶ παρελθὼν εἰς τὴν σύγκλητον ἐμέμψατο τοῖς ἄρχουσιν, ὅτι πρεσβεία κάθηται πολὺν χρόνον ἄπρακτος ἀνδρῶν, οἳ περὶ παντὸς οὗ βούλοιντο ῥᾳδίως πείθειν δύνανται δεῖν οὖν τὴν ταχίστην γνῶναί τι καὶ ψηφίσασθαι περὶ τῆς πρεσβείας, ὅπως οὗτοι μὲν ἐπὶ τὰς σχολὰς τραπόμενοι διαλέγωνται παισὶν Ἑλλήνων, οἱ δὲ Ῥωμαίων νέοι τῶν νόμων καὶ τῶν ἀρχόντων ὡς πρότερον ἀκούωσι.
So he rose in the Senate and censured the magistrates for keeping in such long suspense an embassy composed of men who could easily secure anything they wished, so persuasive were they. We ought, he said, to make up our minds one way or another, and vote on what the embassy proposes, in order that these men may return to their schools and lecture to the sons of Greece, while the youth of Rome give ear to their laws and magistrates, as heretofore.
ταῦτα δʼ οὐχ, ὡς ἔνιοι νομίζουσι, Καρνεάδῃ δυσχεράνας ἔπραξεν, ἀλλʼ ὅλως φιλοσοφίᾳ προσκεκρουκὼς καὶ πᾶσαν Ἑλληνικὴν μοῦσαν καὶ παιδείαν ὑπὸ φιλοτιμίας προπηλακίζων, ὅς γε καὶ Σωκράτη φησὶ λάλον καὶ βίαιον γενόμενον ἐπιχειρεῖν τρόπῳ δυνατὸς ἦν, τυραννεῖν τῆς πατρίδος, καταλύοντα τὰ ἔθη καὶ πρὸς ἐναντίας τοῖς νόμοις δόξας ἕλκοντα καὶ μεθιστάντα τοὺς πολίτας.
This he did, not, as some think, out of personal hostility to Carneades, but because he was wholly averse to philosophy, and made mock of all Greek culture and training, out of patriotic zeal. He says, for instance, that Socrates was a mighty prattler, who attempted, as best he could, to be his country’s tyrant, by abolishing its customs, and by enticing his fellow citizens into opinions contrary to the laws.
τὴν δʼ Ἰσοκράτους διατριβὴν ἐπισκώπτων γηρᾶν φησὶ παρʼ αὑτῷ τοὺς μαθητάς ὡς ἐν Ἅιδου παρὰ Μίνῳ χρησομένους ταῖς τέχναις καὶ δίκας ἐροῦντας. τὸν δὲ παῖδα διαβάλλων πρὸς τὰ Ἑλληνικά φωνῇ κέχρηται θρασυτέρᾳ τοῦ γήρως, οἷον ἀποθεσπίζων καὶ προμαντεύων, ὡς ἀπολοῦσι Ῥωμαῖοι τὰ πράγματα γραμμάτων Ἑλληνικῶν ἀναπλησθέντες.
He made fun of the school of Isocrates, declaring that his pupils kept on studying with him till they were old men, as if they were to practise their arts and plead their cases before Minos in Hades. And seeking to prejudice his son against Greek culture, he indulges in an utterance all too rash for his years, declaring, in the tone of a prophet or a seer, that Rome would lose her empire when she had become infected with Greek letters.
ἀλλὰ ταύτην μὲν αὐτοῦ τὴν δυσφημίαν ὁ χρόνος ἀποδείκνυσι κενήν, ἐν ᾧ τοῖς τε πράγμασιν ἡ πόλις ἤρθη μεγίστη καὶ πρὸς Ἑλληνικὰ μαθήματα καὶ παιδείαν ἅπασαν ἔσχεν οἰκείως. ὁ δʼ οὐ μόνον ἀπηχθάνετο τοῖς φιλοσοφοῦσιν Ἑλλήνων, ἀλλὰ καὶ τοὺς ἰατρεύοντας ἐν Ῥώμῃ διʼ ὑποψίας εἶχε. καὶ τὸν Ἱπποκράτους, ὡς ἔοικεν, ἀκηκοώς λόγον, ὃν εἶπε τοῦ μεγάλου βασιλέως καλοῦντος αὐτὸν ἐπὶ πολλοῖς τισι ταλάντοις, οὐκ ἄν ποτε βαρβάροις Ἑλλήνων πολεμίοις ἑαυτὸν παρασχεῖν, ἔλεγε κοινὸν ὅρκον εἶναι τοῦτον ἰατρῶν ἁπάντων,
But time has certainly shown the emptiness of this ill-boding speech of his, for while the city was at the zenith of its empire, she made every form of Greek learning and culture her own. It was not only Greek philosophers that he hated, but he was also suspicious of Greeks who practised medicine at Rome. He had heard, it would seem, of Hippocrates’ reply when the Great King of Persia consulted him, with the promise of a fee of many talents, namely, that he would never put his skill at the service of Barbarians who were enemies of Greece.
καὶ παρεκελεύετο φυλάττεσθαι τῷ παιδὶ πάντας· αὑτῷ δὲ γεγραμμένον ὑπόμνημα εἶναι, καὶ πρὸς τοῦτο θεραπεύειν καὶ διαιτᾶν τοὺς νοσοῦντας οἴκοι, νῆστιν μὲν οὐδέποτε διατηρῶν οὐδένα, τρέφων δὲ λαχάνοις ἢ σαρκιδίοις νήσσης ἢ φάσσης ἢ λαγώ καὶ γὰρ τοῦτο κοῦφον εἶναι καὶ πρόσφορον ἀσθενοῦσι, πλὴν ὅτι πολλὰ συμβαίνει τοῖς φαγοῦσιν ἐνυπνιάζεσθαι τοιαύτῃ δὲ θεραπείᾳ καὶ διαίτῃ χρώμενος ὑγιαίνειν μὲν αὐτός, ὑγιαίνοντας δὲ τοὺς ἑαυτοῦ διαφυλάττειν.
He said all Greek physicians had taken a similar oath, and urged his son to beware of them all. He himself, he said, had written a book of recipes, which he followed in the treatment and regimen of any who were sick in his family. He never required his patients to fast, but fed them on greens, or bits of duck, pigeon, or hare. Such a diet, he said, was light and good for sick people, except that it often causes dreams. By following such treatment and regimen he said he had good health himself, and kept his family in good health.
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