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as you know, yet I swear to you by the friendship of you and me, that in truth I wish myself to be buried under the earth together with you
if you are a brave man, rather than (I wish) to live disgraced myself with you
difgraced : thus much have I judged both you and myself worthy of the noblest things. And I think indeed that we owe fome (and indeed) great gratitude to Cyrus, because he thought fit to possess me when become a captive and selected for himself, neither as a flave, nor as a free woman under an ignominious name: but when he had received me, he kept me for you, as though I had been the wife of his brother.”
82. Again amongst others (he said ;) “ You know, I think, o men, that now indeed to the
conquerors are proposed as prizes to pursue, to smite, to kill, to poffess good things, to be well spoken of, to be free, to rule: but the reverse of these are plainly (proposed) to the cowards. Whoever therefore loves himself, let him fight in conjunction with me; for I will not willingly admit of any thing cowardly or base (in my behaviour.)” And again when he was amongst any of those who had fought in alliance with him before, he would say,
Why need I speak to you, O men? for you know what a day the brave in battles pass, and what one the cowards."
83. Some one having fallen under Cyrus's horse, and being trampled on, strikes his horse on the belly with a sword; but the horse be
και δε ιππος πληγεις, σφαδάζων αποσειομαι ο Κυρος. Ενθα δη εγνων αν τις δόσεις αξιος ειω το φιλεόμα αρχων ωο ο αρχομενος. Ευθυς γαρ ανεβοησα τε σας, και προσαεσων εμαχομέωεωθεον, εωθεομην: επαιον, επαιομην. Κατεπηδήσας δε τις απο ο ιππος και ο
Κυρος υπηρετης, αναβαλω αυτος επι ο εαυτ8 ιππος.
84. Ουτες Δαπαξαμενος, ηραγον εκελευσα και αυτος ο
Κροίσος. ο δε Κροισος ως αδον ο Κυρος, χαιρω, ω δεσποτης, εφω έτος γαρ η τυχη και εχω το απο τεδε διδωμι συ, και εγω, προσαγορευω. Και συ γε, εφην, ω Κροισος" επαπερ ανθρωπος ειμι αμφοτερος.
85. Διηρπασα μεν 8ν και αυτος εφην η σολις και βελομαι: η τε γαρ σολις νομιζω αμα διεφθαρίω, εν το η αρπαγη ευ οιδ' ότι πονηρος πλεονεκτησια αν.
86. Ην δε * Δαπασω, και η τεχνη “συ, δς πηγη φημι ο καλος ειμι, διεφθαρμενος εσομαι.
87. Πρωτον μεν, εφίω, αμελησας ερωταω ο θεος α τις εδεομην, απόπειρωμην ε αυτος ει δυναμιμην αληθευω.
83. And some one, &c.
upon a caft, And I will stand the hazard of the dye :
ing wounded, by toffing about throws CYRUS off. Here one might perceive how advantageous a thing it must be for a commander to be beloved by those that are commanded by him. For immediatly they all cried out, and having fallen on, they fought : they drove and were driven: smote and were smitten. And some one of Cyrus's attendants having leaped down from his horse, remounts him on his own horse.
84. Having done these things, he ordered (them) to bring CROESUS to him. But CROEsus, when he saw Cyrus, faid, “ Hail, O Master : for fortune both gives it to you
from henceforth to have this (name);, and to me, to call you (by this name.)" “ And you also said CYRUS (hail !) O Croesus, since we are both men.”
85. “I am not indeed, willing to permit them to plunder the city : for I think at the same time that the city would be deftoyed, and I know well also that in a plunder the base would have the most advantage."
86. “ If you plunder (the city) the arts also, which they say are the sources of good things will be destroyed by you.”
87. “ First of all truly said he, having neglected to ask the god if I had need of any thing, I made trial of him if he could speak
I think, there be fix RICHMONDS in the field;
ότι ο θεος, εφω, αλλα και ανθρωπος καλος και’ αγαθος, επαδαν γνω και απισεμενος, 8 Φιλεω ο απιςων.
88. Πιεζόμενος δε 4 και σερι και ο παις συμφορα, παλιν τεμπω, και επερωταω ο θεος τις αν σοιών και λοιπος βιος ευδαιμονέφεται Διατελεσμιμι· ο δε εγω απεκριναμω, ΣΑΥΤΟΥ ΓΙΓΝΩΣΚΩΝ, ΕΥΔΑΙΜΩΝ, ΚΡΟΙΣΟΣ, ΠΕΡΑΣΩ.. Εγω δε
Εγω δε ακέσας και η μαντεια ήθην ενομιζον γαρ το γε ρασος εγω και αυτος προσαξας, η ευδαιμονια διδωμι. Αλλος μεν, γνώσκω
μεν τ' μί,
δδ' 8: ο εαωτε δι' οςις ειμι, σας τις ενομιζον ανθρωπος αδεναι.
89. Νυν δ' αω παλιν ο τε εσλετος ó
παρών Διαθρυπloμενος, και υπο και ο δεομενος και εγω προσατης εγενόμην, και αν το
δωρον 8 ος εδιδων εγω, και να άνθρωπος, ος εγω κολακεύων ελεγον ώς, α εγω εθελοιμι αρχω, σας αν ° εγω σαθoιμην, και μεισος αν
87. Μη οτι.
On the peculiar manner in which Mn is used, and render'd as if it were Mover, the learned Hoogeveen says thus: “ Primo observandum, harum particularum nullum unquam ufum effe nifi in orationibus bimembribus, quarum posterior pars priori semper prævaleat. Qui ita fic loquitur, priorem partem omnino non negligit, fed præfert tamen pofleriorem. Itaque tanquam xote wapocrouter priori parti præmittit to Mn "Οτι, ελλειπτικως fuppreffo λεξω vel λιγοιμι. See Sect. 7. of HOOGEVEEN's Doctrinæ Particularum Linguæ Græcæ work of much erudition, and by means of frequent quotations not alcogether unpleasant.
truth. Now as to this, not only a god (said he) but even honest and good men, when they have known themselves distrusted, do not love those who distrust them."
88. “ Being oppressed by the calamities which befell my children, again I send, and ask the god, by doing what I might finish the remainder of my life happily? But he answer
By knowing thyself, CROESUS, you will pass your life happy.” But I having heard this oracle was pleased : for I thought that he gave me happiness having commanded me (to do) a very easy thing truly. For as to others,
thought) that it was poffible to know some, and some not: but as to one's self what kind of a man he is, I thought that
89. ^ But now again being made diffolute both by the wealth which was by me, and by those who requested me to be their leader, and by the gists which they gave me, and by the men, who flattering me said that if I would command all would obey me, and I
every one knew,
88. By knowing thyself.
“ To the Rational alone is imparted that MASTER-Sci: ENCE, of what they are, where they are, and the end to which they are destined.”
HARRIS's Dialogue concerning happiness. Part 2d. The same ingenious Author speaking of the Improvement to be derived from Epic, Tragic, and Comic Poetry, says “ As to Improvement - there can be none-surely (to Manat leaft) so great, as that which is derived from a juit and decent Representaticn of Human Manners and Sentiments. For what can more contribute to give us that Master-KNOWLEDGE, without which, all other Knowledge will prove of little or no Utility ?"
Discourse on Mufic, Painting, and Poetry. Ch.g.