Characters
{"WorkMasterId":7829,"WpPageId":289754,"ParentWpPageId":193723,"Slug":"characters","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/theophrastus-of-eresus/characters/","RelativeUrl":"theos/humanities/philosophy/philosophers/theophrastus-of-eresus/characters/","HasFullText":true,"RawHtmlLength":183448,"CleanHtmlLength":127204,"Kicker":"Philosophy Work","Title":"Characters","Deck":"Theophrastus sketches thirty recognizable moral and social types in compact portraits that shaped ethical, rhetorical, and literary character writing.","BackLink":{"Text":"Back to Theophrastus of Eresus","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/theophrastus-of-eresus/"},"AuthorCard":{"Label":"Author","Title":"Theophrastus of Eresus","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/theophrastus-of-eresus/","MediaHref":"","ImageSrc":"https://chrisdeasy.com/wp-content/uploads/theophrastus-of-eresus-01-statue-of-theophrastus-palermo-botanical-garden.jpg","ImageAlt":"Theophrastus statue at the Palermo Botanical Garden","FilterTerra":"Eastern Mediterranean","ClickText":"Theophrastus of Eresus","ClickHref":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/theophrastus-of-eresus/","Copies":["371 BCE – 287 BCE","Eresos, Lesbos","Peripatetic philosopher from Eresos, Aristotle successor at the Lyceum, botanical classifier, natural scientist, logician, rhetorician, character writer, and major doxographical source for earlier Greek philosophy."]},"ContextCards":[{"Label":"Period","Key":"Period:1","Title":"Ancient History","DateText":"3000 BCE – 499 CE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-ancient-history/"},{"Label":"Era","Key":"Era:3","Title":"Classical Antiquity","DateText":"500 BCE – 499 CE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-ancient-history/philosophers-of-classical-antiquity/"},{"Label":"Composition","Title":"319 BCE","Url":"","DateText":""}],"DateNote":"Approximate date within Theophrastus\u0027s Lyceum career; registered from extant transmission, fragmentary testimony, or ancient title evidence.","GeoCards":[{"Label":"Region","Key":"Region:1"},{"Label":"Terra Avita","Key":"TerraAvita:2"},{"Label":"Terra Avita Region","Key":"TerraAvitaRegion:8"},{"Label":"Modern Country","Key":"Country:GRC:2"}],"OriginalTitle":"Charakteres","Language":"Ancient Greek","DisciplineCards":[{"Label":"Primary Discipline","Key":"Discipline:ethics"},{"Label":"Secondary Discipline","Key":"Discipline:aesthetics"}],"Tradition":"Peripatetic philosophy / Aristotelian natural science","FullText":{"Title":"Full Text","Copy":"Public-domain full text from Project Gutenberg eBook #58242 .","Url":"","Label":"","Kicker":"","Cards":[]},"CoreThesis":["Theophrastus sketches thirty recognizable moral and social types in compact portraits that shaped ethical, rhetorical, and literary character writing."],"Classification":{"AlternateTitles":"Characters; On Characters","KeyConcepts":"Characters; On Characters","Methodology":"Public source support.","Structure":"source context only"},"Arguments":["Theophrastus sketches thirty recognizable moral and social types in compact portraits that shaped ethical, rhetorical, and literary character writing."],"Influence":{"InfluencedBy":"","InfluenceOn":""},"Significance":["Registered from extant transmission and ancient/later edition evidence; no full text is imported.","Characters is registered as a source-backed direct work by Theophrastus of Eresus. The page records approximate dating, transmission evidence, and no-full-text status."],"EvidenceNote":["Registered from extant transmission and ancient/later edition evidence; no full text is imported."],"MainSections":[{"Kind":"RawSection","Title":"Full Versions","BodyHtml":"\u003cdiv class=\"dz-philo__full-version-grid\"\u003e\n \u003carticle class=\"dz-philo__full-version-card\"\u003e\n \u003cp class=\"dz-philo__full-version-provider\"\u003eProject Gutenberg\u003c/p\u003e\n \u003ch3 class=\"dz-philo__full-version-title\"\u003eProject Gutenberg eBook #58242\u003c/h3\u003e\n \u003cp class=\"dz-philo__full-version-meta\"\u003eHtmlText · Imported\u003c/p\u003e\n \u003ca class=\"dz-philo__full-version-link\" href=\"https://www.gutenberg.org/ebooks/58242\"\u003eOpen full version\u003c/a\u003e\n \u003c/article\u003e\n \u003c/div\u003e"},{"Kind":"TextSection","Title":"Core Thesis","Paragraphs":["Theophrastus sketches thirty recognizable moral and social types in compact portraits that shaped ethical, rhetorical, and literary character writing."]},{"Kind":"FieldSection","Title":"Classification","Fields":[{"Label":"Alternate Titles","Value":"Characters; On Characters"},{"Label":"Key Concepts","Value":"Characters; On Characters"},{"Label":"Methodology","Value":"Public source support."},{"Label":"Structure","Value":"source context only"}]},{"Kind":"TextSection","Title":"Arguments","Paragraphs":["Theophrastus sketches thirty recognizable moral and social types in compact portraits that shaped ethical, rhetorical, and literary character writing."]},{"Kind":"FieldSection","Title":"Influence","Fields":[{"Label":"Influenced By","Value":""},{"Label":"Influence On","Value":""}]},{"Kind":"TextSection","Title":"Significance","Paragraphs":["Registered from extant transmission and ancient/later edition evidence; no full text is imported.","Characters is registered as a source-backed direct work by Theophrastus of Eresus. The page records approximate dating, transmission evidence, and no-full-text status."]},{"Kind":"TextSection","Title":"Evidence Note","Paragraphs":["Registered from extant transmission and ancient/later edition evidence; no full text is imported."]},{"Kind":"RawSection","Title":"Full Text","BodyHtml":"\u003cp class=\"dz-philo__section-copy dz-philo__full-text-source\"\u003ePublic-domain full text from \u003ca href=\"https://www.gutenberg.org/ebooks/58242\"\u003eProject Gutenberg eBook #58242\u003c/a\u003e.\u003c/p\u003e\n \u003carticle class=\"dz-philo__full-text-body\"\u003e\r\n\u003ch2 class=\"c\" id=\"Preface\"\u003e \u003ci\u003ePreface\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"dropcap\"\u003eThis translation of \u003ci\u003eThe Characters\u003c/i\u003e\r\nof Theophrastus is intended\r\nnot for the narrow\r\ncircle of classical philologists, but for\r\nthe larger body of cultivated persons\r\nwho have an interest in the past.\u003c/p\u003e\r\n\u003cp\u003eWithin the last century only three\r\nEnglish translations of \u003ci\u003eThe Characters\u003c/i\u003e\r\nhave appeared; one by Howell (London,\r\n1824), another by Isaac Taylor\r\n(London, 1836), the third by Professor\r\nJebb (London, 1870). All of\r\nthese have long been out of print, a\r\nfact that seemed to justify the preparation\r\nof the present work.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_viii\"\u003e[viii]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eThe text followed has been, in the\r\nmain, that of the edition published\r\nin 1897 by the \u003ci\u003eLeipziger Philologische\r\nGesellschaft\u003c/i\u003e. A few coarse\r\npassages have been omitted, and\r\noccasionally a phrase necessary to\r\nthe understanding of the context has\r\nbeen inserted. Apart from this the\r\ntranslators have aimed to render the\r\noriginal with as much precision and\r\nfidelity as is consistent with English\r\nidiom.\u003c/p\u003e\r\n\u003cp class=\"right\"\u003e\u003cspan class=\"smcap\"\u003eCharles E. Bennett.\u003c/span\u003e\u003c/p\u003e\r\n\u003cp class=\"right\"\u003e\u003cspan class=\"smcap\"\u003eWilliam A. Hammond.\u003c/span\u003e\u003c/p\u003e\r\n\u003cp class=\"smaller\"\u003e\u003cspan class=\"smcap\"\u003eIthaca, N.Y.\u003c/span\u003e,\r\n\u003ci\u003eAugust, 1902\u003c/i\u003e.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_ix\"\u003e[ix]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 class=\"c\"\u003e \u003ci\u003eContents\u003c/i\u003e\u003c/h2\u003e\r\n\u003ctable data-summary=\"Contents\"\u003e\r\n\u003ctbody\u003e\u003ctr\u003e\r\n\u003ctd\u003e\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003cspan class=\"smcap\"\u003ePage\u003c/span\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eIntroduction\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Introduction\" class=\"pginternal\"\u003exi\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eEpistle Dedicatory\u003c/span\u003e\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Epistle_Dedicatory\" class=\"pginternal\"\u003e1\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eThe Dissembler\u003c/span\u003e (I.)\u003ca id=\"FNanchor_1\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_1\"\u003e[1]\u003c/a\u003e\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_1\" class=\"pginternal\"\u003e4\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eThe Flatterer\u003c/span\u003e (II.)\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_2\" class=\"pginternal\"\u003e7\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eThe Coward\u003c/span\u003e (XXV.)\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_3\" class=\"pginternal\"\u003e11\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eThe Over-zealous Man\u003c/span\u003e (IV.)\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_4\" class=\"pginternal\"\u003e14\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eThe Tactless Man\u003c/span\u003e (XII.)\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_5\" class=\"pginternal\"\u003e16\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eThe Shameless Man\u003c/span\u003e (IX.)\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_6\" class=\"pginternal\"\u003e18\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eThe Newsmonger\u003c/span\u003e (VIII.)\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_7\" class=\"pginternal\"\u003e21\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eThe Mean Man\u003c/span\u003e (X.)\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_8\" class=\"pginternal\"\u003e24\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eThe Stupid Man\u003c/span\u003e (XIV.)\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_9\" class=\"pginternal\"\u003e27\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eThe Surly Man\u003c/span\u003e (XV.)\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_10\" class=\"pginternal\"\u003e29\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eThe Superstitious Man\u003c/span\u003e (XVI.)\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_11\" class=\"pginternal\"\u003e31\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eThe Thankless Man\u003c/span\u003e (XVII.)\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_12\" class=\"pginternal\"\u003e35\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_x\"\u003e[x]\u003c/a\u003e\u003c/span\u003e\u003cspan class=\"smcap\"\u003eThe Suspicious Man\u003c/span\u003e (XVIII.)\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_13\" class=\"pginternal\"\u003e37\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eThe Disagreeable Man\u003c/span\u003e (XX.)\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_14\" class=\"pginternal\"\u003e39\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eThe Exquisite\u003c/span\u003e (XXI.)\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_15\" class=\"pginternal\"\u003e41\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eThe Garrulous Man\u003c/span\u003e (III.)\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_16\" class=\"pginternal\"\u003e46\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eThe Bore\u003c/span\u003e (VII.)\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_17\" class=\"pginternal\"\u003e48\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eThe Rough\u003c/span\u003e (VI.)\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_18\" class=\"pginternal\"\u003e51\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eThe Affable Man\u003c/span\u003e (V.)\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_19\" class=\"pginternal\"\u003e54\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eThe Impudent Man\u003c/span\u003e (XI.)\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_20\" class=\"pginternal\"\u003e56\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eThe Gross Man\u003c/span\u003e (XIX.)\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_21\" class=\"pginternal\"\u003e58\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eThe Boor\u003c/span\u003e (IV.)\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_22\" class=\"pginternal\"\u003e60\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eThe Penurious Man\u003c/span\u003e (XXII.)\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_23\" class=\"pginternal\"\u003e63\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eThe Pompous Man\u003c/span\u003e (XXIV.)\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_24\" class=\"pginternal\"\u003e66\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eThe Braggart\u003c/span\u003e (XXIII.)\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_25\" class=\"pginternal\"\u003e68\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eThe Oligarch\u003c/span\u003e (XXVI.)\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_26\" class=\"pginternal\"\u003e71\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eThe Backbiter\u003c/span\u003e (XXVIII.)\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_27\" class=\"pginternal\"\u003e74\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eThe Avaricious Man\u003c/span\u003e (XXX.)\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_28\" class=\"pginternal\"\u003e77\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eThe Late Learner\u003c/span\u003e (XXVII.)\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_29\" class=\"pginternal\"\u003e81\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003ctr\u003e\r\n\u003ctd\u003e\u003cspan class=\"smcap\"\u003eThe Vicious Man\u003c/span\u003e (XXIX.)\u003c/td\u003e\r\n\u003ctd class=\"tdpg\"\u003e\u003ca href=\"#Chapter_30\" class=\"pginternal\"\u003e84\u003c/a\u003e\u003c/td\u003e\r\n\u003c/tr\u003e\r\n\u003c/tbody\u003e\u003c/table\u003e\r\n\u003cdiv class=\"footnotes\"\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_1\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_1\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[1]\u003c/span\u003e\u003c/a\u003e Numerals in parenthesis give the corresponding numbers\r\nof the characters as published in the edition of the Leipziger\r\nPhilologische Gesellschaft.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003c/div\u003e\r\n\u003chr\u003e\r\n\u003cdiv class=\"intro\"\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xi\"\u003e[xi]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 class=\"c\" id=\"Introduction\"\u003e \u003ci\u003eIntroduction\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"dropcap\"\u003e“What stories are new?”\r\nasks Thackeray, subtle\r\nobserver of men.\u003c/p\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003eThe Antiquity\r\nof\r\nModern\r\nCharacter-Types\u003c/i\u003e\u003c/div\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003eAccidental\r\nand Essential\r\nTypes\u003c/i\u003e\u003c/div\u003e\r\n\u003cp\u003e“All types of all characters\r\nmarch through all fables:\r\ntremblers and boasters; victims\r\nand bullies: dupes and\r\nknaves; long-eared Neddies, giving\r\nthemselves leonine airs; Tartuffes\r\nwearing virtuous clothing; lovers\r\nand their trials, their blindness, their\r\nfolly and constancy. With the very\r\nfirst page of the human story do not\r\nlove, and lies too, begin? So the\r\ntales were told ages before Æsop;\r\nand asses under lions’ manes roared\r\nin Hebrew; and sly foxes flattered\r\nin Etruscan; and wolves in sheep’s\r\nclothing gnashed their teeth in Sanscrit,\r\nno doubt. The sun shines\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xii\"\u003e[xii]\u003c/a\u003e\u003c/span\u003e\r\nto-day as he did when he first began\r\nshining; and the birds in the tree\r\noverhead, while I am writing, sing\r\nvery much the same note they have\r\nsung ever since there were finches.\r\nThere may be nothing new under\r\nand including the sun; but it looks\r\nfresh every morning, and we rise\r\nwith it to toil, hope, scheme, laugh,\r\nstruggle, love, suffer, until the night\r\ncomes and quiet. And then will\r\nwake Morrow and the eyes that look\r\non it; and so \u003ci\u003eda capo\u003c/i\u003e.” All this is\r\nvery true; the changes which may be\r\nobserved in human nature are small,\r\nand the old types of Theophrastus\r\nare all about us nowadays and really\r\nlook and act much the same as they\r\ndid to the eyes of the ancient Peripatetic.\r\nOffices and institutions have\r\nsomewhat changed, and many character-types\r\ndue to new vocations\r\nhave come into being since then,\r\n\u003ci\u003ee.g.\u003c/i\u003e the newsboy, the bishop, the\r\nreporter, the hotel-clerk, and the\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xiii\"\u003e[xiii]\u003c/a\u003e\u003c/span\u003e\r\njockey. But these are only accidents\r\nof civilization, and the peculiarities\r\nof office or the type or professional\r\ncharacter do not\r\ntouch the vital essence of\r\nhuman nature, although they may\r\nmodify its expression.\u003c/p\u003e\r\n\u003cp\u003eWhen one speaks of a coward, one\r\nmeans an intrinsic quality in human\r\nkind which is essentially the same\r\nwhether found in a hoplite or in a\r\nmodern infantryman, but which may\r\nexpress itself differently in the two\r\ncases. The types described by Theophrastus\r\nare types of such intrinsic\r\nqualities, and his pictures of ancient\r\nvices and weaknesses show men\r\nmuch as we see them now. They\r\nare not merely types of professions\r\nor callings.\u003c/p\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003eSimilarity\r\nbetween\r\nGreek and\r\nModern\r\nTypes\u003c/i\u003e\u003c/div\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003eThe\r\nFlatterer\u003c/i\u003e\u003c/div\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003eThe Officious\r\nMan\u003c/i\u003e\u003c/div\u003e\r\n\u003cp\u003eApart from slight variations\r\nof local coloring and institutions,\r\nthe descriptions of the\r\nold Greek philosopher might\r\napply almost as well to the present\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xiv\"\u003e[xiv]\u003c/a\u003e\u003c/span\u003e\r\ninhabitants of London or Boston as\r\nto the Athenians of 300 \u003cspan class=\"smcapuc\"\u003eB.C.\u003c/span\u003e Then,\r\nas now, the flatterer plied his wily\r\ntrade, indulging in smooth compliment\r\nof his hero’s person or actions. “As\r\nhe walks with an acquaintance, he\r\nsays: ‘Behold! How the eyes of\r\nall men are turned upon\r\nyou! There is not a man\r\nin the city who enjoys so\r\nmuch notice as yourself. Yesterday\r\nyour praises were the talk of the\r\nPorch. While above thirty men\r\nwere sitting there together and the\r\nconversation fell upon the topic:\r\n“Who is our noblest citizen?” they\r\nall began and ended with your\r\nname.’” “If his friend essay a jest,\r\nthe flatterer laughs and stuffs his\r\nsleeve into his mouth as though he\r\ncould not contain himself.” But\r\nthe flatterer of old could be subtle\r\ntoo. “He buys apples and pears,\r\ncarries them to his hero’s house, and\r\ngives them to the children, and in\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xv\"\u003e[xv]\u003c/a\u003e\u003c/span\u003e\r\nthe presence of their father he kisses\r\nthem, exclaiming: ‘Chips of the old\r\nblock!’” and “while his talk is\r\ndirected to others in the company,\r\nhis eye is ever fixed upon his hero.”\r\nThen as now there existed the officious\r\nman, always over-ready to\r\nundertake the impossible or\r\nto interfere in the affairs\r\nof others. “At a banquet,\r\nhe forces the servants to mix more\r\nwine than the guests can drink. If\r\nhe sees two men in a quarrel, he\r\nrushes in between, even though he\r\nknows neither one.” “If the doctor\r\nleave instructions that no wine\r\nbe given the patient, he administers\r\n‘just a little’ on the plea that he\r\nwants to set the sufferer right.”\u003c/p\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003eThe Tactless\r\nMan\u003c/i\u003e\u003c/div\u003e\r\n\u003cp\u003eThere existed, of course, then as now,\r\nthe tactless person, who “selects a\r\nman’s busiest hour for a\r\nlengthy conference, and who\r\nsings love ditties under his sweetheart’s\r\nwindow as she lies ill of a\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xvi\"\u003e[xvi]\u003c/a\u003e\u003c/span\u003e\r\nfever.” “At a wedding, he declaims\r\nagainst womankind, and when a\r\nfriend has just finished a journey, he\r\ninvites him to go for a walk.” “If\r\nhe happens to be standing by when\r\na slave is flogged, he tells the story\r\nof how he once flogged a slave of his,\r\nwho then went and hanged himself.”\u003c/p\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003eThe Mean\r\nMan\u003c/i\u003e\u003c/div\u003e\r\n\u003cp\u003eThere was the mean man, too, who,\r\nif his servant broke a pot or plate,\r\ndeducted its value from the\r\npoor fellow’s rations. “He\r\npermits no one to take a fig from his\r\ngarden or cross his field, or even to\r\npick up windfalls under his fruit\r\ntrees. He forbids his wife to lend\r\nsalt or lamp-wicks or a pinch of cummin,\r\nmarjoram, or meal, observing\r\nthat these trifles make a large sum\r\nin a year.”\u003c/p\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003eThe Thankless\r\nMan\u003c/i\u003e\u003c/div\u003e\r\n\u003cp\u003eThere was also the thankless man\r\nwhose pessimism is so gloomy as to\r\ncloud all view of his blessings.\r\n“When a friend\r\nhas sent him something from his\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xvii\"\u003e[xvii]\u003c/a\u003e\u003c/span\u003e\r\ntable, he says to the servant who\r\nbrings it: ‘He grudged me a dish\r\nof soup and a cup of wine, I suppose,\r\nand so couldn’t invite me to\r\ndinner.’” “If he secures a slave at\r\na bargain after long dickering with\r\nthe owner, he says: ‘I imagine I\r\nhaven’t got much at this price.’\r\nAnd to the person who brings him\r\nthe glad tidings that a son is born to\r\nhim, he retorts, ‘If you only add:\r\n“And half your fortune’s gone,”\r\nyou’ll hit it.’”\u003c/p\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003ePetty\r\nVanity\u003c/i\u003e\u003c/div\u003e\r\n\u003cp\u003eThen we have the man who is ostentatious\r\nin trivial things. “When he\r\nhas sacrificed an ox, he\r\nwinds the head and horns\r\nwith fillets, and nails them up, opposite\r\nthe entrance of his house.”\r\n“When he parades with the cavalry\r\nhe gives all his accoutrements to his\r\nsquire to carry home, and throwing\r\nback his mantle stalks proudly about\r\nthe market-place in his spurs.”\r\nWhen he is master of the prytany,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xviii\"\u003e[xviii]\u003c/a\u003e\u003c/span\u003e\r\nhe craves the privilege of announcing\r\nto the people the result of the\r\nsacrifice; and as soon as he has\r\ndelivered to the people the momentous\r\nintelligence that the sacrifice has\r\nresulted well, he hies him home and\r\nrecounts his triumph to his wife in\r\nan ecstasy of joy.\u003c/p\u003e\r\n\u003cp\u003eThe foregoing are but illustrations\r\nof the happy skill with which Theophrastus\r\nhas delineated a number of\r\ncharacter-types which are as universal\r\nas human nature and know no limits\r\nof age or of country. Here and\r\nthere we meet a type in the Greek\r\nfor which we have no exact counterpart\r\nin our customary modern modes\r\nof thought. Such a type may be\r\nseen in Theophrastus’s “The Disagreeable\r\nMan,” a person who seems\r\na sort of general nuisance with a\r\ntouch of the bore and the braggart.\r\nAs a rule, however, the types are\r\nsingularly like those we know to-day,\r\nand it is not difficult at once to provide\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xix\"\u003e[xix]\u003c/a\u003e\u003c/span\u003e\r\nthem with appropriate modern\r\nlabels. The treatment, though almost\r\ninvariably brief, is invariably\r\nvigorous and trenchant. With a\r\nfew bold strokes the character is\r\ndrawn. There is absolutely no pretense\r\nof style, as we ordinarily understand\r\nit; yet each type is in its way\r\na gem. Through them all runs that\r\nfidelity to truth which was the unfailing\r\ninspiration of all Greek art.\r\nIt is this which makes \u003ci\u003eThe Characters\u003c/i\u003e\r\na unique creation and vindicates\r\ntheir position as a part of the world’s\r\nliterature.\u003c/p\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003eThe Earliest\r\nAttempt\r\nat\r\nCharacter-writing\u003c/i\u003e\u003c/div\u003e\r\n\u003cp\u003eIt is largely for this reason that these\r\nslight sketches are here produced in\r\nEnglish, exhibiting as they do,\r\nwhen we compare them with\r\nwhat we see around us, the essential\r\nidentity of human nature\r\nin ages widely separated\r\nfrom each other in time and manners.\u003ca id=\"FNanchor_2\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_2\"\u003e[2]\u003c/a\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xx\"\u003e[xx]\u003c/a\u003e\u003c/span\u003e\r\nThere is, furthermore, an accidental\r\ninterest in the work of Theophrastus,\r\ndue to the fact that it is the first recorded\r\nattempt at systematic character-writing.\r\nCharacters, to be\r\nsure, are portrayed in Homer and\r\nin the tragedians, but they are incidental\r\nto the narrative or to the\r\ndramatic plot, whereas in Theophrastus\r\nthe business is with the\r\ndelineation of a character as such.\u003c/p\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003eThe\r\nInfluence\r\nof Theophrastus\u003c/i\u003e\u003c/div\u003e\r\n\u003cp\u003eHe tells us what a man does, simply\r\nas an illustration of what he is, and\r\nthis method of writing had a very\r\nintimate bearing on the evolution\r\nof the New Comedy\r\nunder the leadership of Menander.\r\nThere is a tradition,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xxi\"\u003e[xxi]\u003c/a\u003e\u003c/span\u003e\r\nin fact, that Theophrastus was the\r\nteacher of Menander, who in turn\r\nfurnished models for Terence in his\r\ndelineation of conventional dramatic\r\ntypes. The influence of Theophrastus\r\nwas further directly and\r\npotently exerted on the so-called\r\ncharacter-writers of the seventeenth\r\ncentury in England and France. The\r\nsimple methods of these character-writers\r\nand their uninvolved sketches\r\nwere succeeded by the more elaborate\r\nart of the novelists, in whose works\r\nindividuals rather than types are described\r\nby exhibiting their development\r\nin long periods of time and\r\nunder great diversity of circumstances.\u003c/p\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003eThe Youth\r\nof Theophrastus\u003c/i\u003e\u003c/div\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003eTheophrastus\r\nand\r\nAristotle\u003c/i\u003e\u003c/div\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003eTheophrastus\r\nChosen by\r\nAristotle\r\nto be\r\nPresident\r\nof the\r\nLyceum\u003c/i\u003e\u003c/div\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003eDeath of\r\nTheophrastus\u003c/i\u003e\u003c/div\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003eHis Writings and\r\nGenius\u003c/i\u003e\u003c/div\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003eHis Will\u003c/i\u003e\u003c/div\u003e\r\n\u003cp\u003eWe have little information as to\r\nthe personal history of Theophrastus,\r\nbeyond what we learn from\r\nthe extant fragments of his\r\nwritings and from the meagre\r\nbiography of Diogenes of Laërte.\r\nHe was born at Eresus, a village on\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xxii\"\u003e[xxii]\u003c/a\u003e\u003c/span\u003e\r\nthe island of Lesbos, in 371 \u003cspan class=\"smcapuc\"\u003eB.C.\u003c/span\u003e,\r\nand his father was one Melantas, a\r\nfuller by trade. He first went to\r\nschool to Alcippus in his native\r\nisland, but afterwards travelled to\r\nAthens, the intellectual metropolis,\r\nand became a pupil of Plato at the\r\nAcademy, with whom he appears to\r\nhave studied until the Master’s death.\r\nTheophrastus was then in his twenty-fifth\r\nyear. At that time he attached\r\nhimself to Aristotle, who was some\r\ntwelve years his senior and who had\r\nalso been a member of the Academy,\r\nuntil Plato died \u003ci\u003escribens\u003c/i\u003e. During\r\nthe twelve years which elapsed from\r\nthe death of Plato until Aristotle\r\nestablished the new school\r\nof the Lyceum (in 335 \u003cspan class=\"smcapuc\"\u003eB.C.\u003c/span\u003e),\r\nTheophrastus was probably\r\nwith his new leader, at least\r\npart of the time, in Stagira or at the\r\nMacedonian court, where the youthful\r\nAlexander was under the tutorial\r\ndiscipline of Aristotle. Theophrastus\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xxiii\"\u003e[xxiii]\u003c/a\u003e\u003c/span\u003e\r\nwas an intimate friend of Callisthenes,\r\nthe unfortunate fellow-student and\r\ncompanion of Alexander, and it is\r\nprobable that the two studied together\r\nat Pella. The story is told\r\nthat Aristotle, in speaking of these\r\ntwo pupils, said: “Callisthenes\r\nneeds a spur, but Theophrastus,\u003ca id=\"FNanchor_3\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_3\"\u003e[3]\u003c/a\u003e\r\na bridle.” Many years later, when\r\nAristotle was dead and Cassander\r\n(see \u003ci\u003eCharacter\u003c/i\u003e VII.) had gained\r\ncontrol of Alexander’s throne, Theophrastus\r\nwas invited to an office at\r\nthe court where he had spent his\r\nstudent days, and Ptolemy Soter,\r\nCassander’s political ally, sent him\r\nan invitation to the court of Egypt.\r\nBut he declined these calls into the\r\nsocial and political world, and maintained\r\nsteadfastly his devotion to philosophy.\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xxiv\"\u003e[xxiv]\u003c/a\u003e\u003c/span\u003e\r\nIt was a fashion for the rectors or\r\npresidents of the great schools of\r\nAthens, such as the Cynosarges,\r\nthe Academy, and the\r\nLyceum, before their death\r\nto name their successors in\r\noffice. And so when Aristotle\r\nwas asked who should\r\nsucceed him in the presidency\r\nof the Lyceum, tradition tells of the\r\ndelicate way in which he left record\r\nof his wish. His two most distinguished\r\npupils were Theophrastus\r\nof Lesbos and Eudemus of Rhodes.\r\nAristotle replied to the question as to\r\nhis successor by asking for two sorts\r\nof wine,—Lesbian and Rhodian.\r\nAfter tasting of them he said: “They\r\nare both excellent; but the Lesbian\r\nis the sweeter.” Thereby it was\r\nknown that he had decided in favor\r\nof Theophrastus, who on the death\r\nof Aristotle (322 \u003cspan class=\"smcapuc\"\u003eB.C.\u003c/span\u003e) succeeded to\r\nthe presidency of the Lyceum, over\r\nwhich he continued to preside for\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xxv\"\u003e[xxv]\u003c/a\u003e\u003c/span\u003e\r\nthirty-five years. His administration\r\nwas one of almost unparalleled success.\r\nDiogenes Laertius reports that\r\ntwo thousand students thronged to\r\nhim. Although not born at Athens,\r\nhe was one of the most popular and\r\nbeloved members of that somewhat\r\nexclusive community. This is illustrated\r\nby the story of Agonides,\r\nwho preferred against him a charge of\r\natheism,—a charge similar to that\r\nwhich brought Socrates to martyrdom\r\nand drove Aristotle into exile and\r\ncaused his early death; but instead\r\nof injuring Theophrastus, Agonides\r\nnarrowly escaped paying a fine for\r\nhis folly. Amongst his contemporaries\r\nTheophrastus was a great personal\r\nforce by reason of his amiable\r\ncharacter, his charities and lavish\r\nbenefactions, the amenity of\r\nhis manners, his great erudition,\r\nand gifts of oratory.\r\nHe died in 287 \u003cspan class=\"smcapuc\"\u003eB.C.\u003c/span\u003e in the eighty-fifth\r\nyear of his age, and Diogenes\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xxvi\"\u003e[xxvi]\u003c/a\u003e\u003c/span\u003e\r\nLaertius says that “the whole population\r\nof Athens, honoring him\r\ngreatly, followed him to the grave.”\r\nTheophrastus was one of the greatest\r\npolygraphs of antiquity. Two\r\nhundred and twenty-seven\r\nworks\u003ca id=\"FNanchor_4\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_4\"\u003e[4]\u003c/a\u003e are attributed to him.\r\nThe range of his learning is\r\nsimilar to that of Aristotle’s, with the\r\nemphasis laid rather more strongly\r\non the side of natural science. His\r\ngenius, however, is not marked by\r\nAristotle’s profundity. He served\r\nhis age rather as a great popularizer\r\nof science; he was not an\r\noriginator of epoch-making ideas or\r\ntheories. Yet as a local and popular\r\nforce he surpassed Aristotle.\r\nHis influence on subsequent ages,\r\nhowever, is less marked. Of the\r\n227 works (containing 232,908 lines)\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xxvii\"\u003e[xxvii]\u003c/a\u003e\u003c/span\u003e\r\nattributed to Theophrastus, fragments\r\nof nine only are now extant,\r\nexcluding certain insignificant\r\nremains.\u003c/p\u003e\r\n\u003cp\u003eIt is doubtless true, however, that\r\nhe influenced his own time as much\r\nby his administrative ability in the\r\nconduct of the Lyceum and by\r\nhis oral utterances as by his written\r\ntreatises. His prodigious industry\r\nwas no doubt partially inspired by\r\nAristotle as well as by the swift,\r\nstirring movement of the age immediately\r\npreceding and following the\r\ndeath of Alexander, in which his literary\r\nmanhood was passed. “Time,”\r\nhe says, “is the most valuable thing\r\na man can spend.” He expressed\r\nhis sense of the value of order in the\r\napothegm: “Better trust a horse\r\nwithout bridle than a discourse without\r\narrangement.” His estimate of\r\noral converse at table is recorded in\r\na rather brusque and un-Athenian\r\nremark said to have been made by\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xxviii\"\u003e[xxviii]\u003c/a\u003e\u003c/span\u003e\r\nhim to a silent neighbor at dinner:\r\n“Sir, if you are an ignorant man,\r\nyour conduct shows wisdom; but if\r\nyou are a wise man, you act like a\r\nfool.” The genuinely kind character\r\nof Theophrastus, however, is amply\r\nillustrated by the provisions\r\nof his will, which evidences\r\nalso his very considerable wealth.\r\nHe had inherited from Aristotle the\r\nlargest private library then known.\r\nThis library, to which he had himself\r\nmade notable additions, he\r\nbequeathed to Neleus, his nephew\r\n(Theophrastus never married), and by\r\nNeleus it was taken to Asia Minor,\r\nwhere it was hidden in a cellar to\r\navoid the rapacity of the agents of\r\nthe Attalid dynasty, who were seizing\r\nall available books for the Royal\r\nLibrary at Pergamon. And hereby\r\nhangs the curious old story of the loss\r\nof Aristotle’s works for one hundred\r\nand fifty years, until they were rediscovered,\r\nworm eaten, in the cellar of\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xxix\"\u003e[xxix]\u003c/a\u003e\u003c/span\u003e\r\nNeleus at Scepsis. A Museum,—temple\r\nof the muses,—had been built\r\nby Theophrastus as the home of the\r\nLyceum. In his will he provided\r\nthat this should be maintained and\r\nbeautified, that statues of the illustrious\r\ndead (particularly of Aristotle)\r\nshould be completed, for which commissions\r\nhad already been given to\r\nthe renowned sculptor Praxiteles;\r\nfurther, that tablets with maps of the\r\nworld engraved on them should be\r\nerected in the lower colonnade. In\r\nacknowledgment of the claims of religion,\r\nhe also directed that an altar\r\nshould be placed there. He devised\r\nthe garden, promenade, and houses\r\nadjoining the garden to the joint control\r\nof Hipparchus, Neleus, Strato,\r\nand their successors, as a trust, enjoining\r\nthat a school of philosophy\r\nshould be maintained in them, and\r\nthat the property should never be\r\nalienated from this purpose nor\r\nclaimed as private possession. After\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xxx\"\u003e[xxx]\u003c/a\u003e\u003c/span\u003e\r\npiously making provision for certain\r\nfriends and the support of faithful\r\nattendants, he further directed that\r\nhe should be buried in the school\r\ngarden without unnecessary expense\r\nor ceremony.\u003c/p\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003eThe\r\nCharacters\u003c/i\u003e\u003c/div\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003eA Fragment\r\nfrom\r\na Larger\r\nWork\u003c/i\u003e\u003c/div\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003eMimetic\r\nDelineations\r\nof\r\nMoral\r\nand Social\r\nDefects\u003c/i\u003e\u003c/div\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003eRealism\u003c/i\u003e\u003c/div\u003e\r\n\u003cp\u003eTheophrastus is more generally\r\nknown for his character sketches than\r\nfor his scientific work, although\r\nhis treatises on botany\r\nrepresented the highest\r\nattainments made by science in that\r\nfield during antiquity and the Middle\r\nAges. The treatise here translated\r\n(ἠθικοὶ χαρακτῆρες) sets forth thirty\r\ntypes of character striking to the\r\nGreek mind. They are\r\nprobably a fragment or extract\r\nmade by some epitomator\r\nfrom a larger treatise\r\nwhich was suggested by the abstract\r\nethical analyses of Aristotle, as\r\nexhibited in the \u003ci\u003eNicomachean Ethics\u003c/i\u003e,\r\nand by the concrete dramatic representations\r\nof the New Comedy. The\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xxxi\"\u003e[xxxi]\u003c/a\u003e\u003c/span\u003e\r\nstage suggests the form, and Aristotle’s\r\ntreatise the content. They\r\nrepresent moral and social defects\r\nand weaknesses, though not revolting\r\nvices, but they do this in a\r\nmimetic way by exhibiting\r\npersons as acting or speaking.\r\nTheophrastus was a contemporary\r\nof Philemon and\r\nMenander, and his life was\r\nspent in the era of the revival of comedy\r\nand the elaboration of current\r\nmoral types for humorous presentation\r\non the stage. So the characters of\r\nTheophrastus are, as it were, \u003ci\u003edramatis\r\npersonae\u003c/i\u003e of his time. He shows us\r\nhow a given type of man speaks and\r\nacts; the dramatization of his characters\r\nwould require scarcely anything\r\nmore than stage setting. His portrayal\r\nis not satire, but imitation; not\r\ncaricature, but realistic delineation\r\nfrom life. Moreover,\r\nthis description of generic types rather\r\nthan of individuals belongs to the\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xxxii\"\u003e[xxxii]\u003c/a\u003e\u003c/span\u003e\r\nliterary fashion of his age. Looked\r\nat from this mimetic point of view,\r\n\u003ci\u003eThe Characters\u003c/i\u003e of Theophrastus are\r\nhistorically all the more important,\r\nbecause our knowledge of Menander,\r\nthe “tenth muse,” is so meagre, resting,\r\nas it does, upon scanty Greek\r\nfragments and a few Latin adaptations.\u003c/p\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003eGreek\r\nNotion of\r\nVice\u003c/i\u003e\u003c/div\u003e\r\n\u003cp\u003eThese thirty sketches at the beginning\r\nof the post-classical age\r\ndo not represent, properly\r\nspeaking, vices, and yet they\r\nwere vices to the mind of the\r\nGreek, who measured his morality\r\nlargely by the canons of good form.\r\nAny violation of good taste or breach\r\nof courtesy was morally vicious.\r\nThe disposition was to maintain in\r\nclose unity the natures of beauty and\r\ngoodness (καλοκἀγαθία); moderns\r\ndiscriminate sharply between the æsthetic\r\nand the moral. The social\r\nvirtues of gentle breeding and the\r\ngraces of politeness toward their\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xxxiii\"\u003e[xxxiii]\u003c/a\u003e\u003c/span\u003e\r\nfellow men had for the classical\r\nGreeks an ethical nature, as is witnessed\r\nin Aristotle’s \u003ci\u003eEthics\u003c/i\u003e. Manners\r\nand morals were not sundered.\r\nWhat we call a social weakness, or defect,\r\nor boorish crudity, Theophrastus\r\ncalled a vice. It is necessary to bear\r\nthis in mind when one reads the\r\n“\u003ci\u003emoral\u003c/i\u003e characters,”\u003ca id=\"FNanchor_5\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_5\"\u003e[5]\u003c/a\u003e as they are called\r\nin the Greek title.\u003c/p\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003eVirtues\r\nnot Delineated\u003c/i\u003e\u003c/div\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003eThe Subject-matter\r\nof the\r\nSketches\u003c/i\u003e\u003c/div\u003e\r\n\u003cp\u003eAmongst these characters there are\r\nno virtues, and one may ask: Why\r\nis it that in his portrayal of\r\ntypes Theophrastus has altogether\r\nomitted any description\r\nof good men? The answer is\r\nnot to be found in the supposition\r\nthat such characters were originally\r\nincluded in the work, but have since\r\nperished. The real ground for the\r\nomission is probably to be discovered\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xxxiv\"\u003e[xxxiv]\u003c/a\u003e\u003c/span\u003e\r\nin the nature of the conditions under\r\nwhich Theophrastus wrote. These,\r\nas we have already indicated, were\r\nclosely connected with the development\r\nof the New Comedy. The\r\nportrayal of a good character may be\r\nedifying, and may serve the conditions\r\nof tragedy, but it does not suit the\r\npurposes or surroundings of the\r\ncomic stage, where the ludicrous\r\nelements of weak, eccentric, or faulty\r\npersonalities are the materials employed.\r\nThe aim of Theophrastus\r\nis both to amuse and to instruct, but\r\nhis instruction is given by exposing\r\nto ridicule certain faults which he\r\nelevates into the striking tangibility\r\nof concrete character. The serious\r\ndignity and excellence of the\r\ngood man, while it may suit\r\nthe heroic conditions of the\r\nepic, the grave purpose of\r\ntragedy, or the aims of moral allegory,\r\noffers no material for such sketches\r\nas these. Theophrastus has no concern\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xxxv\"\u003e[xxxv]\u003c/a\u003e\u003c/span\u003e\r\neither with the grossly immoral\r\nor with the helplessly weak; the\r\nformer awaken only disgust and hate,\r\nwhile the latter stir only feelings of\r\npity, and neither of these emotions\r\ncan be kept active in the true art of\r\ncomedy. Rightly speaking, the art\r\nof Theophrastus has to do only with\r\nfolly or with such eccentricities and\r\nweaknesses as have a humorous\r\naspect. And it is only moral imperfections\r\nof this sort that we\r\nactually find in \u003ci\u003eThe Characters\u003c/i\u003e.\u003c/p\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003eRidicule as\r\nan Instrument\r\nof Instruction\u003c/i\u003e\u003c/div\u003e\r\n\u003cp\u003eAs to the serious function of instruction\r\nwhich Theophrastus no doubt\r\naims to combine with that\r\nof entertainment, there is no\r\nmore skilful mode of inducing\r\nmoral betterment than\r\nthe discovery and exposure of the\r\nludicrous. Most men would rather\r\nincur the charge of immorality than\r\nbe exposed to the belittling laugh or\r\nderision of a community; they would\r\nrather be rogues than fools. The\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xxxvi\"\u003e[xxxvi]\u003c/a\u003e\u003c/span\u003e\r\nportrait-painter of moral life makes use\r\nof the ludicrous when he desires to\r\ncatch the popular attention, and there\r\nis nothing, one may safely say, that\r\nmakes society at large prick up its\r\nears and fall to gossiping so much as\r\na satire in which some well-known\r\nperson is subjected to ridicule.\u003c/p\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003eMoral\r\nFolly\u003c/i\u003e\u003c/div\u003e\r\n\u003cp\u003eMoral folly is much the same everywhere;\r\nit is only the fool’s costume\r\nthat changes in different\r\ncountries. The folly of the\r\nmiser is seen in his cheating\r\nhimself of the real goods of life and in\r\nrobbing himself of the respect of his\r\nfellows; the folly of the coward, in\r\ngaining personal safety by losing reputation\r\nfor manliness; the folly of\r\nthe flatterer, in his shallow self-serving\r\nwhich men see through, while they\r\nnudge their fellows and laugh at his\r\nweakness; the folly of the vain man,\r\nin the way in which he assumes impressive\r\nproportions to his own magnifying\r\neye, while to others his personality\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xxxvii\"\u003e[xxxvii]\u003c/a\u003e\u003c/span\u003e\r\nlooks as small as it is; the folly\r\nof the tactless man, in consulting his\r\nown convenience rather than his\r\nneighbor’s, whereby he becomes a\r\nbutt for his \u003ci\u003egaucherie\u003c/i\u003e; the folly of\r\nthe boor, in his trampling awkwardly\r\non the established usages of the polite\r\nworld and thereby drawing upon himself\r\nthe smilingly derisive attention\r\nof all observers. Throughout the\r\nlist these characters represent some\r\ntype of social foible or folly.\u003c/p\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003eThe Literary\r\nArt of\r\nTheophrastus\u003c/i\u003e\u003c/div\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003eThe\r\nCanons of\r\nhis Art\u003c/i\u003e\u003c/div\u003e\r\n\u003cp\u003eIn regard to the literary art of Theophrastus,\r\nas exhibited in these\r\nsketches, it must be looked\r\nat from the standpoint of an\r\ninnovation in Greek letters;\r\nit is rare that any man both\r\nbegins and perfects an art. There\r\nis nothing in the world so interesting\r\nas a character, but there is also\r\nnothing that is so difficult to portray\r\nbriefly. Theophrastus was an acute\r\nobserver and he was a plain realist.\r\nHis art consists in the truthfulness\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xxxviii\"\u003e[xxxviii]\u003c/a\u003e\u003c/span\u003e\r\nof his vision and in the direct simplicity\r\nwith which he gives it expression.\r\nHe does not seek to create\r\na laugh by exaggeration or by the\r\ntrick of a ludicrous situation that has\r\nno moral significance. His art is\r\nnot possible without wit, keenness,\r\nand fineness of feeling. There is no\r\nexhibition of the satirist’s lash, but\r\nhis criticism is made with that geniality\r\nwhich is more telling than the\r\nseverest invective. These are not\r\nindividual portraits. They lack,\r\ntherefore, the detailed finish of such\r\na portrait as is given in the much-elaborated\r\nmodern novel with its\r\nvaried facilities for exhibiting the individuality\r\nof one or several persons.\r\nOn the contrary, these are merely\r\noutline sketches, as Theophrastus\r\nhimself calls them, and are descriptive\r\nof a class, not of an individual.\r\nA simple line, however, does not\r\nconstitute a sketch; to exhibit a\r\ncharacter, the sketch must not only\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xxxix\"\u003e[xxxix]\u003c/a\u003e\u003c/span\u003e\r\nbe clear but complete. The coward,\r\n\u003ci\u003ee.g.\u003c/i\u003e, is sketched in his fear at sea,\r\nwhere his timid imagination invents\r\ndangers, and he wishes to be put\r\nashore; he is sketched on the field\r\nof battle, where he tries to impress\r\nhis comrades by a courage that he\r\ndoes not feel; but when he hears the\r\nshouts of war and sees the soldiers\r\nfall, he shrinks faint-hearted to his\r\ntent and there searches for the sword\r\nhe has himself hid; and again when\r\nthe danger is over he resumes his\r\nbold exterior and proclaims his daring\r\nrescue of a comrade. We have here\r\na pictorial sketch which, with its life\r\nand action, appeals to the reader’s\r\neye. The coward is shown from\r\nvarious points of view, always in new\r\nlights, but he is always the coward.\r\nThe canons of this species of literary\r\nart may be summarized as\r\nfollows: 1.—\u003ci\u003eFaithfulness to\r\nreality\u003c/i\u003e: The character must\r\nbe an accurate report of nature\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xl\"\u003e[xl]\u003c/a\u003e\u003c/span\u003e\r\nand not a caricature. It must be\r\nexecuted in the spirit of realism.\r\n2.—\u003ci\u003eBrevity\u003c/i\u003e: It must be slight and\r\nswift, essentially of the nature of a\r\nsketch. 3.—\u003ci\u003eHumor\u003c/i\u003e: It must have\r\nthe sprightliness of statement that\r\namuses while it instructs. 4.—\u003ci\u003eType\u003c/i\u003e:\r\nIt must be illustrative of a generic\r\nor typical fault. In other words,\r\nthe character must give embodiment\r\nto some fault that touches human\r\nnature in an essential and universal\r\nway. 5.—\u003ci\u003eConcreteness\u003c/i\u003e: The fault as\r\nan abstraction must be translated by\r\nthe artist’s power into a concrete personal\r\nform. The foible must be\r\nrevealed in a genre picture of a living\r\npersonality.\u003c/p\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003eImitators\r\nof Theophrastus\u003c/i\u003e\u003c/div\u003e\r\n\u003cdiv class=\"sidenote\"\u003e\u003ci\u003eLa Bruyère\u003c/i\u003e\u003c/div\u003e\r\n\u003cp\u003eSince Theophrastus, this form of\r\ncharacter-writing has been cultivated\r\nat various times, but it flourished\r\nmost amongst the\r\nminor essayists of the seventeenth\r\ncentury. It is of too slight a\r\nnature in itself to make a serious impression\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xli\"\u003e[xli]\u003c/a\u003e\u003c/span\u003e\r\non any literary epoch. It\r\nsuited, however, the temper of the\r\nseventeenth century, as the sprightly\r\nessay possessing no serious depth and\r\naiming to touch life at many points.\r\nThe chief imitators of Theophrastus\r\nand exponents of character-writing\r\nat this time were Bishop Hall, Bishop\r\nEarle, Sir Thomas Overbury,\r\nNicholas Breton, Samuel Butler, and\r\nLa Bruyère. Bishop Hall, contrary\r\nto the example of Theophrastus, includes\r\nvirtues as well as vices in his\r\nbook entitled \u003ci\u003eCharacters of Vertues\r\nand Vices\u003c/i\u003e (London, 1608). In the\r\ngeneral structure of his composition\r\nhe follows the model of Theophrastus\r\nclosely. In the description of\r\nvices, however, he is much more\r\nentertaining than in his sketches of\r\nvirtues, which are rather homilies\r\nand, as the panegyrics of a tedious\r\npreacher, provoke one to yawn. Virtue\r\nis not fitting material for this\r\nspecies of writing. The brilliant\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xlii\"\u003e[xlii]\u003c/a\u003e\u003c/span\u003e\r\nbut ill-starred Sir Thomas Overbury,\r\nin his \u003ci\u003eCharacters or Witty Descriptions\r\nof the Properties of Sundry Persons\u003c/i\u003e\r\n(London, 1614; went through\r\neighteen editions), departs from\r\nthe usage of Theophrastus in depicting\r\nfor the most part amusing accidents\r\nof character and humorous\r\npeculiarities of trades and professions.\r\nBishop Earle, on the other\r\nhand, in his \u003ci\u003eMicro-cosmographie\u003c/i\u003e\r\n(London, 1628) confined his character\r\ndelineation to \u003ci\u003emores hominum\u003c/i\u003e, to ethical\r\ntypes of men as such, in a spirit\r\nsimilar to that of his Greek model.\r\nThe best known of all the imitators\r\nof Theophrastus, if he can be called\r\nan imitator at all, is La Bruyère,\r\nin his \u003ci\u003eLes caractères ou\r\nles mœurs de ce siècle\u003c/i\u003e (Paris, 1688).\r\nThe \u003ci\u003ecaractères\u003c/i\u003e of La Bruyère are\r\nreally satires on certain thinly disguised\r\ncontemporaries of his own\r\nand are executed in a spirited method\r\ntotally different from that of Theophrastus,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_xliii\"\u003e[xliii]\u003c/a\u003e\u003c/span\u003e\r\nbut to which a translation\r\nof \u003ci\u003eThe Characters\u003c/i\u003e of Theophrastus\r\nis added. La Bruyère was a lover\r\nof the ancient classics, although his\r\ntranslation or paraphrase was hardly\r\nmore than a pretext for writing down\r\nhis own description of the manners\r\nof his time. It furnished him, perhaps,\r\nthe first suggestion and the\r\nfirst impulse to the portrayal of the\r\nvices and weaknesses of his contemporaries\r\non a much larger scale than\r\nTheophrastus had attempted.\u003c/p\u003e\r\n\u003cdiv class=\"footnotes\"\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_2\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_2\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[2]\u003c/span\u003e\u003c/a\u003e “I gather, too, from the undeniable testimony\r\nof his [Aristotle’s] disciple, Theophrastus, that\r\nthere were bores, ill-bred persons, and detractors\r\neven in Athens, of a species remarkably corresponding\r\nto the English, and not yet made endurable by\r\nbeing classic; and, altogether, with my present\r\nfastidious nostril, I feel that I am the better off\r\nfor possessing Athenian life solely as an inodorous\r\nfragment of antiquity.” George Eliot in \u003ci\u003eTheophrastus\r\nSuch\u003c/i\u003e, p. 27, Cabinet Edition.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_3\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_3\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[3]\u003c/span\u003e\u003c/a\u003e The original name of Theophrastus, according\r\nto tradition, was Tyrtamus, but owing to his divine\r\nspeech Aristotle gave him the name which\r\nhas come down to us.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_4\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_4\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[4]\u003c/span\u003e\u003c/a\u003e The following treatises are extant, either entire\r\nor in considerable parts: \u003ci\u003eOn Sensation\u003c/i\u003e, 1 bk.; \u003ci\u003eOn\r\nSmells\u003c/i\u003e, 1 bk.; \u003ci\u003eMoral Characters\u003c/i\u003e, 1 bk.; \u003ci\u003eHistory\r\nof Plants\u003c/i\u003e, 2 bks.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_5\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_5\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[5]\u003c/span\u003e\u003c/a\u003e A character (χαράσσειν “to engrave”) is the individuality\r\nwhich is engraved by habits and temperament\r\non a man or group of men, and in a literary\r\nsense (as used by Theophrastus) it is the verbal\r\ndelineation of this individuality.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003c/div\u003e\r\n\u003c/div\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_1\"\u003e[1]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch1\u003e \u003ci\u003eCharacters of\r\nTheophrastus\u003c/i\u003e\u003c/h1\u003e\r\n\u003ch2 id=\"Epistle_Dedicatory\"\u003e \u003ci\u003eEpistle Dedicatory\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"noindent\"\u003e\u003cspan class=\"smcap\"\u003eTheophrastus to Polycles\u003c/span\u003e:\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003eMany a time ere now I have\r\nstopped to think and wonder,—I\r\nfancy the marvel\r\nwill never grow less,—why it is\r\nthat we Greeks are not all one\r\nin character, for we have the same\r\nclimate throughout the country,\r\nand our people enjoy the same\r\neducation. I have studied human\r\nnature a long time, my dear Polycles,\r\nfor I have lived nine and\r\nninety years;\u003ca id=\"FNanchor_6\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_6\"\u003e[6]\u003c/a\u003e I have conversed\r\nwith many men of divers characters,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_2\"\u003e[2]\u003c/a\u003e\u003c/span\u003e\r\nand have been at great\r\npains to observe both good and\r\nbad. I have fancied, therefore,\r\nI ought to set down in writing\r\nhow men live and act. I shall\r\ndescribe their characters, each after\r\nits kind, and show you their besetting\r\nweaknesses. I dare say,\r\nPolycles, our children will be the\r\nbetter, if we leave them memorials\r\nof this sort; and as they\r\nstudy these patterns of good\u003ca id=\"FNanchor_7\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_7\"\u003e[7]\u003c/a\u003e and\r\nill, they will elect, I think, to live\r\nand hold communion with men\r\nof the highest type. In this\r\nway they will strive to maintain\r\nthe level of the highest. I turn\r\nnow to my task. Yours it is to\r\nfollow me and see if what I say\r\nis true. I begin my book with\r\na description of the \u003ci\u003eDissembler\u003c/i\u003e,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_3\"\u003e[3]\u003c/a\u003e\u003c/span\u003e\r\nomitting any preface and details\r\nabout the word. And first of\r\nall I shall lay down a definition\r\nof dissembling, and with this in\r\nview shall describe the dissembler\r\nin his character and manner of\r\nlife, exhibiting in such clearness,\r\nas I can, his various traits.\u003c/p\u003e\r\n\u003cdiv class=\"footnotes\"\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_6\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_6\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[6]\u003c/span\u003e\u003c/a\u003e This dedication is now thought to be spurious.\r\n\u003ci\u003eThe Characters\u003c/i\u003e were probably written in\r\n319 \u003cspan class=\"smcapuc\"\u003eB.C.\u003c/span\u003e, at which time Theophrastus was\r\nnot more than fifty-three years of age.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_7\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_7\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[7]\u003c/span\u003e\u003c/a\u003e This allusion to patterns of good men is a further\r\nproof of the spuriousness of the \u003ci\u003eEpistle Dedicatory\u003c/i\u003e;\r\nno such types seem to have been\r\nwritten by Theophrastus. See Introduction,\r\np. xxxi f.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003c/div\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_4\"\u003e[4]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_1\"\u003eI \u003ci\u003eThe Dissembler\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Εἰρωνεία)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003eDissembling, generally\r\nspeaking, is an affectation,\r\nwhether in word or action,\r\nintended to make things seem\r\nother than they really are. The\r\ndissembler is a man, for instance,\r\nwho accosts his enemies and engages\r\nreadily in talk with them,\r\nto show that he bears no grudge,\r\nand who praises to their faces\r\nthe very men he slanders behind\r\ntheir backs; and when these lose\r\na suit at court, he professes sympathy\r\nfor their misfortune. When\r\nmen malign him, or the opposition’s\r\nloud, he is ever ready with\r\nforgiveness.\u003c/p\u003e\r\n\u003cp\u003eWhen others have suffered such ill-treatment\r\nas to have just cause\r\nfor indignation, his comments on\r\ntheir wrongs are couched in non-committal\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_5\"\u003e[5]\u003c/a\u003e\u003c/span\u003e\r\nterms. And when a\r\nman is anxious to have an interview\r\nwith him, he bids him come\r\nagain, pretending that he has\r\njust reached home, that the hour\r\nis late, or that his health is too\r\nfeeble to bear the strain.\u003c/p\u003e\r\n\u003cp\u003eHe never admits anything he is\r\ndoing, but at most will say that\r\nhe is considering it. When a\r\nfriend would borrow of him, or\r\nwould solicit his contribution, he\r\nsays “Business is dreadfully dull”;\r\nthough at other times, when\r\nbusiness is really dull, he reports\r\na thriving trade. If he has\r\nreceived a bit of news, he will\r\nnot admit he has heard it; and\r\nwhen he has witnessed an occurrence,\r\nhe will not admit he\r\nhas seen it; or if he does admit\r\nit, he protests he can’t recall\r\nit. And of one matter, he\r\nsays he will examine it; of another,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_6\"\u003e[6]\u003c/a\u003e\u003c/span\u003e\r\nthat he doesn’t know; of\r\nothers, that he is amazed; of yet\r\nothers, that he had thought of that\r\nhimself before. In short, he is a\r\nmaster of phrases like these: “I\r\ncan’t believe it”; “I fail to comprehend”;\r\n“I’m dumfounded”;\r\n“By your account the fellow has\r\nbecome a different man”; “He\r\ncertainly didn’t tell \u003ci\u003eme\u003c/i\u003e that”;\r\n“The thing’s improbable”; “Tell\r\nthat to the marines!”; “I’m at a\r\nloss how I can either doubt your\r\nstory or condemn my friend”;\r\n“But see whether you’re not too\r\ncredulous.”\u003c/p\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_7\"\u003e[7]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_2\"\u003eII \u003ci\u003eThe Flatterer\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Κολακεία)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003eFlattery is a cringing sort\r\nof conduct that aims to promote\r\nthe advantage of the\r\nflatterer. The flatterer is the\r\nkind of man who, as he walks\r\nwith an acquaintance, says: “Behold!\r\nhow the people gaze at\r\nyou! There is not a man in\r\nthe city who enjoys so much notice\r\nas yourself. Yesterday your\r\npraises were the talk of the Porch.\r\nWhile above thirty men were sitting\r\nthere together and the conversation\r\nfell upon the topic:\r\n‘Who is our noblest citizen?’\r\nthey all began and ended with\r\nyour name.” As the flatterer\r\ngoes on talking in this strain he\r\npicks a speck of lint from his\r\nhero’s cloak; or if the wind has\r\nlodged a bit of straw in his locks,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_8\"\u003e[8]\u003c/a\u003e\u003c/span\u003e\r\nhe plucks it off and says laughingly,\r\n“See you? Because I\r\nhave not been with you these\r\ntwo days, your beard is turned\r\ngray. And yet if any man has\r\na beard that is black for his years,\r\nit is you.”\u003c/p\u003e\r\n\u003cp\u003eWhile his patron speaks, he bids\r\nthe rest be silent. He sounds\r\nhis praises in his hearing and\r\nafter the patron’s speech gives\r\nthe cue for applause by “Bravo!”\r\nIf the patron makes a stale jest,\r\nthe flatterer laughs and stuffs his\r\nsleeve into his mouth as though\r\nhe could not contain himself.\u003ca id=\"FNanchor_8\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_8\"\u003e[8]\u003c/a\u003e\u003c/p\u003e\r\n\u003cp\u003eIf they meet people on the street,\r\nhe asks them to wait until master\r\npasses. He buys apples and\r\npears, carries them to his hero’s\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_9\"\u003e[9]\u003c/a\u003e\u003c/span\u003e\r\nhouse and gives them to the\r\nchildren, and in the presence of\r\nthe father, who is looking on, he\r\nkisses them, exclaiming: “Bairns\r\nof a worthy sire!” When the\r\npatron buys a pair of shoes, the\r\nflatterer observes: “The foot is\r\nof a finer pattern than the boot”;\r\nif he calls on a friend, the flatterer\r\ntrips on ahead and says: “\u003ci\u003eYou\u003c/i\u003e\r\nare to have the honor of his visit”;\r\nand then turns back with, “I have\r\nannounced you.” Of course he\r\ncan run and do the errands at the\r\nmarket in a twinkle.\u003c/p\u003e\r\n\u003cp\u003eAmongst guests at a banquet he is\r\nthe first to praise the wine and,\r\ndoing it ample justice, he observes:\r\n“What a fine cuisine you\r\nhave!” He takes a bit from\r\nthe board and exclaims: “What\r\na dainty morsel this is!” Then\r\nhe inquires whether his friend is\r\nchilly, asks if he would like a\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_10\"\u003e[10]\u003c/a\u003e\u003c/span\u003e\r\nwrap put over his shoulders, and\r\nwhether he shall throw one about\r\nhim. With these words he bends\r\nover and whispers in his ear.\r\nWhile his talk is directed to the\r\nrest, his eye is fixed on his patron.\r\nIn the theatre he takes the cushions\r\nfrom the page and himself\r\nadjusts them for the comfort of\r\nthe master. Of his hero’s house\r\nhe says: “It is well built”; of\r\nhis farm: “It is well tilled”; and\r\nof his portrait: “It is a speaking\r\nimage.”\u003c/p\u003e\r\n\u003cdiv class=\"footnotes\"\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_8\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_8\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[8]\u003c/span\u003e\u003c/a\u003e “A piece of witte bursts him with an overflowing\r\nlaughter, and hee remembers it for you\r\nto all companies.” Earle’s \u003ci\u003eMicro-cosmographie\u003c/i\u003e,\r\n“The Flatterer.”\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003c/div\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_11\"\u003e[11]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_3\"\u003eIII \u003ci\u003eThe Coward\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Δειλία)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003eCowardice is a certain\r\nshrinking of the heart. A\r\ncoward is a man who, as he\r\nsails along, imagines that the cliffs\r\nin the distance are pirate ships;\r\nif the waves are high, he asks if\r\nthere’s anybody in the ship’s\r\ncompany who has not been initiated\r\ninto the mysteries.\u003ca id=\"FNanchor_9\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_9\"\u003e[9]\u003c/a\u003e He bends\r\nover toward the helmsman and\r\ninquires whether he intends to\r\nkeep to the high sea, and what\r\nhe thinks of the weather; and to\r\nhis companion says that he is in\r\nterror in consequence of a dream\r\nhe has had; and he takes off his\r\ntunic and gives it to his slave,\r\nand begs to be set on shore.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_12\"\u003e[12]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eIn a campaign, when the infantry\r\nmarch forth, he bids his comrades\r\nstand by him and look sharp,\r\nurging the importance of finding\r\nout whether yonder object be the\r\nfoe or not. When he hears the\r\nsound of battle, and sees men\r\nfall, he says to those about him\r\nthat, in his haste, he has forgotten\r\nto take his sword; then he runs\r\nback to his tent, sends his servant\r\nout and bids him see where the\r\nenemy are; meanwhile he hides\r\nhis weapon\u003ca id=\"FNanchor_10\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_10\"\u003e[10]\u003c/a\u003e under his pillow,\r\nand then wastes a long time hunting\r\nfor it. While in his tent,\r\nseeing one of his companions\r\nbrought wounded from the field,\r\nhe runs out, bids the fellow\r\n“Cheer up!” and lends a hand\r\nto carry the stretcher. And then\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_13\"\u003e[13]\u003c/a\u003e\u003c/span\u003e\r\nhe stays to tend the sufferer,\r\nwashes his wounds, and sits by\r\nhis side driving away the flies,—anything\r\nbut fight the enemy.\u003c/p\u003e\r\n\u003cp\u003eWhen the trumpeter sounds the\r\nsignal for a fresh onset, he exclaims\r\nas he sits in his tent:\r\n“Plague take him! He won’t let\r\nthe poor fellow get to sleep with\r\nhis eternal bugling.” Then, staining\r\nhimself with blood from the\r\nother’s wound, he meets the\r\ntroops as they return from battle,\r\nand pretending to have been in\r\nthe thick of the fight, he exclaims,\r\n“I’ve saved a comrade!”\r\nAnd then he takes his demesmen\r\nand tribesmen into the tent, and\r\nassures each one of them that he\r\nhimself brought the wounded\r\nman to the tent with his own\r\nhands.\u003c/p\u003e\r\n\u003cdiv class=\"footnotes\"\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_9\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_9\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[9]\u003c/span\u003e\u003c/a\u003e Apparently the reference is to the Samothracian\r\nmysteries, initiation in which was thought\r\nto ensure protection at sea in time of danger.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_10\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_10\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[10]\u003c/span\u003e\u003c/a\u003e “The sight of a sword wounds him more sensibly\r\nthan the stroke, for before that comes\r\nhee is dead already.” Earle’s \u003ci\u003eMicro-cosmographie\u003c/i\u003e,\r\n“The Coward.”\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003c/div\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_14\"\u003e[14]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_4\"\u003eIV \u003ci\u003eThe Over-zealous Man\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Περιεργία)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003eOver-zealousness is\r\nan excess in saying or doing,—with\r\ngood intentions,\r\nof course. The over-zealous man\r\nis one who gets up in public and\r\nengages to do things which he cannot\r\nperform. In cases where no\r\ndoubt exists in the mind of anyone\r\nelse, he raises some objection—only\r\nto be refuted.\u003c/p\u003e\r\n\u003cp\u003eAt a banquet, he forces the servants\r\nto mix more wine than the\r\nguests can drink. If he sees two\r\nmen in a quarrel, he strives to\r\npart them though he knows\r\nneither one. Leaving the main\r\nroad he leads his friends upon\r\na by-path and presently cannot\r\nfind his way. He accosts his\r\ncommander and inquires when he\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_15\"\u003e[15]\u003c/a\u003e\u003c/span\u003e\r\nis going to draw up the troops\r\nfor battle, and what orders he\r\nintends to issue for day after\r\nto-morrow.\u003c/p\u003e\r\n\u003cp\u003eHe goes and tells his father that\r\nhis mother is already asleep in\r\nher chamber. If the doctor gives\r\ninstructions that no wine be given\r\na patient, he administers “just a\r\nlittle,” on the plea that he wants\r\nto set the sufferer right. And\r\nwhen a woman dies, he has\r\ncarved on the tombstone her\r\nhusband’s name, and her father’s\r\nand her mother’s, along with the\r\nwoman’s own name and her\r\nnative place, and adds: “Worthy\r\npeople, all of them.” In court,\r\nas he takes the oath, he remarks\r\nto the bystanders, “I have done\r\nthis many a time before.”\u003c/p\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_16\"\u003e[16]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_5\"\u003eV \u003ci\u003eThe Tactless Man\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Ἀκαιρία)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003eTactlessness is the faculty\r\nof hitting a moment\r\nthat is unpleasant to the\r\npersons concerned. The tactless\r\nman is the sort of person who\r\nselects a man’s busy hour to go\r\nand confer with him. He serenades\r\nhis sweetheart when she has\r\na fever. If an acquaintance has\r\njust lost bail-money on a friend,\r\nhe hunts him up and asks him\r\nto be his surety. After a verdict\r\nhas been rendered he appears at\r\nthe trial to give evidence. At a\r\nwedding where he is a guest\r\nhe declaims against womankind.\u003c/p\u003e\r\n\u003cp\u003eWhen a friend has just finished a\r\nlong journey he invites him to\r\ngo for a walk. He has a faculty\r\nfor fetching a higher bidder for\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_17\"\u003e[17]\u003c/a\u003e\u003c/span\u003e\r\nan article after it has been sold;\r\nand in a group of companions he\r\ngets up and explains from the beginning\r\na story which the others\r\nhave just heard and have completely\r\nunderstood. He is anxious\r\nto give himself the trouble to\r\ndo what nobody wants done, and\r\nyet what nobody likes to decline.\u003c/p\u003e\r\n\u003cp\u003eWhen men are in the midst of\r\nreligious offerings and are making\r\noutlay of money, he goes to\r\ncollect his interest. If he happens\r\nto be standing by when a\r\nslave is flogged, he tells the\r\nstory of how he once flogged a\r\nslave, who then went away and\r\nhanged himself. If he is arbitrator\r\nin a dispute, he sets both contestants\r\nby the ears just at the\r\nmoment when they are ready to\r\nsettle their differences. When\r\nhe wants to dance he takes a\r\npartner who is not yet merry.\u003c/p\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_18\"\u003e[18]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_6\"\u003eVI \u003ci\u003eThe Shameless Man\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Ἀναισχυντία)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003eShamelessness may be\r\ndefined as contempt for decency,\r\njoined with meanness\r\nof purpose. Your shameless\r\nfellow is one who robs a man and\r\nthen returns to borrow money of\r\nhim. He sacrifices a victim to\r\nthe gods, and instead of making\r\nhis supper from it, he salts the\r\nmeat down and then gets a meal\r\nat the house of a friend. He\r\ncalls a servant, and, taking bread\r\nand meat from the table, says in\r\na voice that all can hear: “Try\r\nthat, Tibios!”\u003c/p\u003e\r\n\u003cp\u003eWhen he goes to market, he reminds\r\nthe butcher of all the\r\npatronage he has given him,\r\nand as he stands by the scales,\r\nthrows in an extra piece, if he\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_19\"\u003e[19]\u003c/a\u003e\u003c/span\u003e\r\ncan, or if not, a soup-bone. If\r\nhe secures these, he rests content.\r\nIf he fails, he snatches\r\na piece of tripe from the bench\r\nand makes off with it laughing.\r\nHe buys theatre tickets\r\nfor friends that are staying in\r\ntown and goes along with them\r\nto the performance, but does\r\nnot contribute his share of the\r\nexpense; and the next day you’ll\r\nfind him taking his children and\r\ntheir tutor, too.\u003c/p\u003e\r\n\u003cp\u003eWhen anybody has found a bargain\r\nin any line, he demands to have\r\na share. He goes to the neighbors\r\nand borrows barley, or sometimes\r\neven bran, and actually\r\nendeavors to make those who\r\nlend him these articles deliver\r\nthem at his house. A favorite\r\ntrick of his is to march up to the\r\ntubs in a private bath-house,\r\ndraw a bucket of warm water,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_20\"\u003e[20]\u003c/a\u003e\u003c/span\u003e\r\ndash it over his head, despite the\r\nloud protests of the attendant,\r\nand then say, as he leaves:\r\n“That’s a good bath; no thanks\r\nto you!”\u003c/p\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_21\"\u003e[21]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_7\"\u003eVII \u003ci\u003eThe Newsmonger\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Λογοπολιία)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003eNewsmaking is the concoction\r\nof false stories of\r\nwhat people say and do, at\r\nthe gossip’s caprice. The newsmonger\r\nis one who straightway\r\nstrikes an attitude and assumes\r\na smiling air when he meets a\r\nfriend, and asks: “Where have\r\nyou been? What news? How\r\nis the situation? Have you any\r\nfresh word about it?” and then\r\ngoing straight on, he asks: “Is\r\nthere no later report? Well! the\r\ncurrent rumors are good.”\u003c/p\u003e\r\n\u003cp\u003eAnd without letting his friend reply,\r\nhe keeps right on: “What! you\r\nhaven’t heard a word about it!\r\nThen I think I have a feast of\r\nnews for you.” He always has\r\nin readiness some unheard-of soldier\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_22\"\u003e[22]\u003c/a\u003e\u003c/span\u003e\r\nor a slave belonging to one\r\nAsteus, a piper, or Lycon, an\r\nobscure contractor, just back from\r\nthe battle-field; and it is from\r\none of these that he has heard\r\nthe tidings. The authorities for\r\nhis reports are of the sort that\r\nyou can never get hold of. Such\r\nare the men he quotes when he\r\ntells how Polyperchon and the\r\nking carried the day and Cassander\r\nwas taken prisoner.\u003c/p\u003e\r\n\u003cp\u003eIf anybody asks: “Do \u003ci\u003eyou\u003c/i\u003e believe\r\nthis?” he replies, “Why the\r\nstory is noised all about the city,\r\nis constantly gaining ground, and\r\nthe whole population is of one\r\nmind; everybody is agreed about\r\nthe battle; it must have been\r\na regular Death’s feast.” He\r\nreads a proof of it too in the\r\nfaces of men in authority; for\r\nthey all wear a changed look.\r\nHe says he overheard that a man\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_23\"\u003e[23]\u003c/a\u003e\u003c/span\u003e\r\nhad come from Macedonia who\r\nknows the whole history of the\r\nbattle, and that he has been concealed\r\nnow five days in a house\r\nwith the authorities. There is a\r\nconvincing pathos in his voice—you\r\ncan imagine it!—as he tells\r\nhis story and exclaims: “Luckless\r\nCassander!\u003ca id=\"FNanchor_11\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_11\"\u003e[11]\u003c/a\u003e ill-starred hero!\r\nLo! the fickleness of fortune!\r\nVain it was that he rose to power.\r\nBut what I say is strictly between\r\nourselves.” Then he trips off\r\nand repeats the story to every\r\nman in town.\u003c/p\u003e\r\n\u003cdiv class=\"footnotes\"\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_11\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_11\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[11]\u003c/span\u003e\u003c/a\u003e Cassander, the son of Antipater (died 319\r\n\u003cspan class=\"smcapuc\"\u003eB.C.\u003c/span\u003e) became involved in a struggle with\r\nPolyperchon, whom Antipater on his deathbed\r\nhad appointed regent. Cassander met\r\nwith many reverses, but finally (301 \u003cspan class=\"smcapuc\"\u003eB.C.\u003c/span\u003e)\r\nsecured undisputed possession of Macedonia\r\nand Greece.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003c/div\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_24\"\u003e[24]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_8\"\u003eVIII \u003ci\u003eThe Mean Man\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Μικρολογία)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003eMeanness is undue sparing\r\nof expense. The mean\r\nman is the sort of person\r\nwho will go to a creditor’s house\r\nand demand a half-penny interest\r\nbefore the month is up. At\r\ndinner he counts the glasses each\r\nguest drinks, and amongst his\r\nfellow banqueters he pours the\r\nsmallest offering to Artemis.\u003c/p\u003e\r\n\u003cp\u003eHe counts up the price a friend pays\r\nfor a cheap purchase, exclaiming\r\nthat it takes his last penny. If a\r\nservant breaks a pot or plate he\r\ndeducts its value from his rations.\r\nIf his wife has lost a three-farthing\r\npiece, he turns the furniture,\r\nbeds, and cupboards round and\r\nround, and hunts between the\r\nboards of the floor. When he\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_25\"\u003e[25]\u003c/a\u003e\u003c/span\u003e\r\nhas anything to sell he puts the\r\nprice so high that the buyer gets\r\nno bargain. He permits no one\r\nto take a fig from his garden or\r\nto cross his field, or even pick up\r\nan olive or a date that has fallen\r\nto the ground. He examines\r\nhis boundary marks every day\r\nto see that they have not been\r\ntouched.\u003c/p\u003e\r\n\u003cp\u003eAnd he is always ready in case of\r\ndefault to use the right of seizure\r\nand to collect compound interest.\r\nWhen he gives a banquet to his\r\ntownsmen he cuts the meat in\r\nsmall pieces and sets a portion\r\nbefore each guest. He goes to\r\nmarket, but buys nothing. He\r\nforbids his wife to lend salt or a\r\nlamp-wick or a pinch of cummin,\r\nmarjoram, or meal, a fillet\r\nor a sacrificial wafer, observing\r\nthat these trifles make a large\r\nsum in the course of a year.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_26\"\u003e[26]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eIn a word, one may see that the\r\nmean man’s money chest is\r\nmouldy from being unopened,\r\nthe key rusty, his cloak too scant\r\nto reach his thigh; that he uses\r\na mean little oil jar, has his hair\r\ncropped to the scalp; he does\r\nnot wear his boots until midday,\r\nand charges the fuller to use\r\nplenty of earth on his coat to\r\nkeep it from soon getting soiled\r\nagain.\u003c/p\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_27\"\u003e[27]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_9\"\u003eIX \u003ci\u003eThe Stupid Man\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Ἀναισθησία)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003eStupidity one may define\r\nas sluggishness in what a man\r\nsays or does. The stupid\r\nman computes a sum, sets down\r\nthe total, and then asks his neighbor:\r\n“How much does it all\r\nmake?” When he is defendant\r\nin a suit and should go to court,\r\nhe forgets all about it and puts\r\noff to his farm. When he goes\r\nto a play at the theatre he is the\r\nonly spectator that is left behind\r\non the benches asleep. He gets\r\nup in the night to go out, after\r\nhe has gorged himself, and is\r\nbitten by the neighbor’s dog.\r\nHe takes a thing and puts it away,\r\nbut when he comes to look for it\r\nhe cannot find it. If the death\r\nof a friend is announced to him\r\nthat he may go to the funeral,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_28\"\u003e[28]\u003c/a\u003e\u003c/span\u003e\r\nwith a sorrowful air and tears in\r\nhis eyes he says: “Thank God!”\r\nWhen he goes to receive payment\r\nof a debt, he takes witnesses\r\nwith him. In the winter season\r\nhe quarrels with his slave because\r\ncucumbers have not been provided.\r\nHe forces his children to wrestle\r\nand to run until they fall into\r\na fever. When he is roughing it\r\nin the country and himself cooks\r\nthe vegetables, he puts salt in the\r\npot twice and so makes the dish\r\nimpossible. When it rains and\r\nothers declare that the sky is\r\ndarker than pitch, he exclaims:\r\n“How sweet it is to consider the\r\nstars!” And if he is asked, what\r\nis the mortality of the city,—how\r\nmany bodies have passed\r\nthrough the Sacred Gates,—he\r\nreplies: “Would that you and I\r\nhad as many.”\u003c/p\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_29\"\u003e[29]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_10\"\u003eX \u003ci\u003eThe Surly Man\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Αὐθάδεια)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003eSurliness is sullen rudeness\r\nof speech. The surly man\r\nis one who, when you ask\r\nhim, “Who is that gentleman?”\r\nretorts “Don’t bother me!” and\r\nwhen you greet him on the street\r\nrefuses to return your salutation.\r\nWhen he has anything for sale,\r\nhe will not tell the purchaser\r\nwhat he charges, but instead inquires,\r\n“How much do I get for\r\nit?” When one would show him\r\nsome attention and sends him a\r\ngift for the holidays, he says he\r\nis not in need of presents.\u003c/p\u003e\r\n\u003cp\u003eHe accepts no excuse when by accident\r\nyou smutch his clothes, or\r\npush against him in a crowd, or\r\nchance to tread upon his foot.\r\nIf you ask for his contribution to\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_30\"\u003e[30]\u003c/a\u003e\u003c/span\u003e\r\nsome object, he refuses to make\r\none, though afterwards he may\r\nbring it around, declaring, however,\r\nthat he’s throwing the\r\nmoney away. Sometimes he\r\nstumbles in the street, and then\r\nhe curses the stone that tripped\r\nhim up.\u003c/p\u003e\r\n\u003cp\u003eAnd he’s not a man to tarry many\r\nminutes for a friend who has\r\nan appointment with him. Singing,\r\ndeclamation, and dancing are\r\namusements for which he has no\r\ntaste; and it’s exactly like him\r\nto refuse to join even in prayer\r\nto the gods.\u003c/p\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_31\"\u003e[31]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_11\"\u003eXI \u003ci\u003eThe Superstitious Man\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Δεισιδαιμονία)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003eSuperstition is a crouching\r\nfear of unseen powers.\r\nThe superstitious man is the\r\nsort of person who begins the\r\nday only after he has sprinkled\r\nhimself, washed his hands with\r\nholy water, and taken a sprig of\r\nlaurel in his mouth. If a weasel\r\ncross his path, he will not go\r\na step further until some one\r\nelse has crossed, or until he has\r\nthrown three stones over the way.\r\nIf he sees a snake in his house,\r\nhe prays to Sabazius\u003ca id=\"FNanchor_12\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_12\"\u003e[12]\u003c/a\u003e (provided\r\nit is a copperhead) or, if it be\r\na sacred serpent, he straightway\r\nbuilds a shrine upon the spot.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_32\"\u003e[32]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eAs he passes by the consecrated\r\nstones at the cross-roads, he pours\r\noil on them from his flask, falls\r\non his knees, and prays before he\r\ngoes further. If a mouse should\r\ngnaw through a leather flour-bag,\r\nhe goes to the seer and asks what\r\nhe shall do. If the seer bids him\r\ngive the bag to the cobbler to be\r\nsewn up, he pays no heed to\r\nhim, but goes his way and offers\r\nup the bag as a holy sacrifice.\u003c/p\u003e\r\n\u003cp\u003eHe is given to purifying his house\r\noften by religious rites and insists\r\nit is haunted by Hecate. When\r\nhe takes a walk and hears an owl\r\nhoot, he is terrified and cries out:\r\n“Athena! thine is the power!”\r\nand so walks on. He will not\r\nstep on a grave, nor go up to a\r\ncorpse, nor to a woman in confinement,\r\nbut says it is not well\r\nto risk pollution. He orders\r\nhis domestics to mull the wine on\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_33\"\u003e[33]\u003c/a\u003e\u003c/span\u003e\r\nthe fourth and seventh of the\r\nmonth, while he goes out and\r\nbuys myrtle, incense, and holy\r\ncakes; on his return he spends\r\nthe livelong day in crowning the\r\nimages of Hermaphroditus.\u003c/p\u003e\r\n\u003cp\u003eWhen he has had a vision, he goes\r\nto the soothsayer, the seer, or the\r\naugur, to ask to what god or\r\ngoddess he must pray. He goes\r\nto the Orphic mysteries to be\r\ninitiated into them. You will be\r\nsure to find him amongst the\r\npeople who frequent the beach to\r\nbesprinkle themselves. Every\r\nmonth he goes there with his\r\nwife, or if his wife is busy, then\r\nwith the nurse and children.\u003c/p\u003e\r\n\u003cp\u003eIf he observes any one at the cross-roads\r\ncrowned with garlic, on his\r\nreturn he washes himself from\r\nhead to foot, summons a priestess,\r\nand gives orders to celebrate rites\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_34\"\u003e[34]\u003c/a\u003e\u003c/span\u003e\r\nof purification either with an\r\nonion or a small dog. Whenever\r\nhe sees a madman or an\r\nepileptic, he shakes with terror\r\nand spits in his bosom.\u003c/p\u003e\r\n\u003cdiv class=\"footnotes\"\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_12\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_12\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[12]\u003c/span\u003e\u003c/a\u003e A Thracian and Phrygian deity, whose worship\r\nwas introduced at Athens in the fifth century.\r\nSabazius represented the active powers\r\nof nature, and hence was often identified with\r\nDionysus.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003c/div\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_35\"\u003e[35]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_12\"\u003eXII \u003ci\u003eThe Thankless Man\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Μεμψιμοιρία)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003eThanklessness is an\r\nimproper criticism of what\r\none receives. The thankless\r\nman, when a friend has sent him\r\nsomething from his table, says to\r\nthe servant who brings it, “He\r\ngrudged me a dish of soup and a\r\ncup of wine, I suppose, and so\r\nwouldn’t invite me to dinner.”\r\nWhen his sweetheart kisses him,\r\nhe says, “I wonder if you really\r\ndo love me so in your heart.”\u003c/p\u003e\r\n\u003cp\u003eHe blames Zeus, not for raining,\r\nbut for not raining before. When\r\nhe picks up a purse in the street,\r\nhe says, “But I never found a\r\ntreasure!” If he secures a slave\r\nat a bargain after long dickering\r\nwith the owner, he says, “I imagine\r\nI haven’t got much at this\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_36\"\u003e[36]\u003c/a\u003e\u003c/span\u003e\r\nprice.” To the person who brings\r\nthe glad tidings that a son is born\r\nto him, he retorts, “If you only\r\nadd, ‘And half your fortune’s\r\ngone,’ you’ll hit it.”\u003c/p\u003e\r\n\u003cp\u003eWhen he wins his case in court and\r\nsecures a unanimous verdict, he\r\nabuses his attorney for having\r\nomitted many points in his brief.\r\nWhen his friends make him up a\r\npurse, and wish him joy, “Why\r\nso?” he exclaims. “Is it because\r\nI shall have to pay you all back\r\nand be grateful into the bargain,\r\nas though you had done me a\r\nfavor?”\u003c/p\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_37\"\u003e[37]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_13\"\u003eXIII \u003ci\u003eThe Suspicious Man\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Ἀπιστία)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003eSuspicion is a kind of belief\r\nthat everybody is fraudulent.\r\nThe suspicious man is the sort\r\nof person who sends a servant to\r\nmarket and then sends another\r\nto watch him and find out the\r\nprice he pays. When he carries\r\nthe money himself, he sits down\r\nevery hundred yards and counts\r\nit over. After he is in bed he\r\nasks his wife whether she locked\r\nthe chest and shut the cupboard,\r\nand whether the hall-door bolt\r\nwas pushed well in. If she answers\r\n“Yes!” he gets up, nevertheless,\r\nand lights a lamp; naked\r\nand barefoot he goes around\r\nand examines everything. Even\r\nthen he finds it hard to go to\r\nsleep. When he goes to collect\r\ninterest, he takes witnesses along,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_38\"\u003e[38]\u003c/a\u003e\u003c/span\u003e\r\nlest his debtors deny the claims.\r\nHe has his cloak dyed, not by the\r\nbest workman, but by the fuller\r\nwho can furnish good security.\r\nIf any one asks the loan of a\r\nwine-set, he prefers not to lend it;\r\nbut if a member of his family or\r\na near relative wants it, he makes\r\nthe loan; yet he scarcely does\r\nso until he has had it assayed and\r\nweighed and has received a guarantee\r\nfor its safe return. He\r\norders his footman not to fall\r\nbehind him, but to go in front so\r\nthat by watching him he may prevent\r\nhis running away. If a purchaser\r\nhas bought goods of him\r\nand says: “Charge the amount\r\nto me; I have no time now to\r\nsend the money,” he replies:\r\n“Do not trouble yourself about\r\nit; when you have finished your\r\nbusiness, I will go with you and\r\nget my pay.”\u003c/p\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_39\"\u003e[39]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_14\"\u003eXIV \u003ci\u003eThe Disagreeable\r\nMan\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Ἀηδία)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003eDisagreeableness we\r\nmay define as a kind of\r\nconduct which is annoying,\r\nalthough it may not be injurious.\r\nThe disagreeable man will go to a\r\nfriend and wake him out of a\r\nsound sleep to have a talk with\r\nhim. He detains passengers who\r\nare on the point of embarking;\r\nothers who have come to see him\r\nhe bids wait until he has taken\r\nhis walk. He takes the baby\r\nfrom its nurse, chews its food for\r\nit and feeds it, dandles it on his\r\nknee while he cooes to it and calls\r\nit “Papa’s little rascal!”\u003c/p\u003e\r\n\u003cp\u003eAt table he tells the company how\r\nhe once took hellebore and was\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_40\"\u003e[40]\u003c/a\u003e\u003c/span\u003e\r\nphysicked through and through,\r\nand how his bile was blacker\r\nthan the soup on the table. And\r\nhe asks before the family: “I\r\nsay, mammy, what day was it\r\nwhen you were confined and I\r\nwas born?” He says he has\r\ncool cistern water at his house\r\nand a garden full of tender vegetables;\r\nthat his cook is a perfect\r\n\u003ci\u003echef\u003c/i\u003e, and that his house is a regular\r\nhotel, for it is always full of company,\r\nand his guests are like leaky\r\nsieves,—do the best he can, it is\r\nimpossible to fill them.\u003c/p\u003e\r\n\u003cp\u003eWhen he gives a dinner he exhibits\r\nhis jester and shows him off before\r\nthe company. To enliven\r\nhis guests over their cups, he says\r\nthat further pleasures have been\r\narranged for them.\u003c/p\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_41\"\u003e[41]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_15\"\u003eXV \u003ci\u003eThe Exquisite\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Μικροφιλοτιμία)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003eExquisiteness is a striving\r\nfor honor in small things.\r\nThe exquisite when invited\r\nto dinner, is eager to sit by his\r\nhost. When he cuts off his son’s\r\nhair for an offering to the gods,\r\nno place but Delphi will answer\r\nfor the ceremony. His attendant\r\nmust be an Ethiopian.\u003ca id=\"FNanchor_13\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_13\"\u003e[13]\u003c/a\u003e When\r\nhe pays a mina\u003ca id=\"FNanchor_14\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_14\"\u003e[14]\u003c/a\u003e of money he\r\nmakes a point of offering a freshly\r\nminted piece. If he has a pet\r\ndaw in the house, he must needs\r\nbuy it a ladder and a brazen\r\nshield, that the daw may learn to\r\nclimb the ladder carrying the\r\nshield.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_42\"\u003e[42]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eWhen he has sacrificed an ox, he\r\nwinds the head and horns with\r\nfillets, and nails them up opposite\r\nthe entrance, in order that those\r\nwho come in may see what he\r\nhas been doing. When he parades\r\nwith the cavalry, he gives\r\nall his accoutrements to his squire\r\nto carry home, and throwing back\r\nhis mantle stalks proudly about\r\nthe market-place in his spurs.\r\nWhen his pet dog dies, he raises\r\na monument to the creature, and\r\nhas a pillar erected with the inscription:\r\n“Fido, Pure Maltese.”\u003ca id=\"FNanchor_15\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_15\"\u003e[15]\u003c/a\u003e\r\nIn the Asclepieion\u003ca id=\"FNanchor_16\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_16\"\u003e[16]\u003c/a\u003e he\r\ndedicates a brazen finger,\u003ca id=\"FNanchor_17\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_17\"\u003e[17]\u003c/a\u003e polishes\r\nit, crowns it with flowers,\r\nand anoints it every day with\r\noil.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_43\"\u003e[43]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eAnd he has his hair cut frequently.\r\nHis teeth are always pearly white.\r\nWhile his old suit is still good, he\r\ngets himself a new one; and he\r\nanoints himself with the choicest\r\nperfumes.\u003c/p\u003e\r\n\u003cp\u003eIn the agora he frequents the banker’s\r\ncounters. If he visits the gymnasia,\r\nhe selects those in which\r\nthe ephebi\u003ca id=\"FNanchor_18\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_18\"\u003e[18]\u003c/a\u003e practise; and, when\r\nthere’s a play, the place he\r\nchooses in the theatre is close\r\nbeside the generals.\u003c/p\u003e\r\n\u003cp\u003eHe makes few purchases for himself,\r\nbut sends presents to his friends\r\nat Byzantium, and Spartan dogs\r\nto Cyzicus, and Hymettian honey\r\nto Rhodes; and when he does\r\nthese things, he tells it about the\r\ntown. Naturally, his taste runs\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_44\"\u003e[44]\u003c/a\u003e\u003c/span\u003e\r\nto pet monkeys, parrots, Sicilian\r\ndoves, gazelles’ knuckle-bones,\r\nThurian jars, crooked canes from\r\nSparta, hangings inwrought with\r\nPersian figures, a wrestling-ring\r\nsprinkled with sand, and a tennis-court.\r\nHe goes around and offers\r\nthis arena to philosophers, sophists,\r\nfighters, and musicians, for\r\ntheir exhibitions; and at the performances\r\nhe himself comes in\r\nlast of all, that the spectators\r\nmay say to one another, “That’s\r\nthe gentleman to whom the place\r\nbelongs.”\u003c/p\u003e\r\n\u003cp\u003eAnd, of course, when he is a prytanis\u003ca id=\"FNanchor_19\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_19\"\u003e[19]\u003c/a\u003e\r\nhe demands of his colleagues the\r\nprivilege of announcing to the\r\npeople the result of the sacrifice;\r\nthen putting on a fine garment\r\nand a garland of flowers, he advances\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_45\"\u003e[45]\u003c/a\u003e\u003c/span\u003e\r\nand says: “O men of\r\nAthens, we prytanes have made\r\nsacrifice to the mother of the\r\ngods;\u003ca id=\"FNanchor_20\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_20\"\u003e[20]\u003c/a\u003e the sacrifice is fair and\r\ngood. Receive ye each your portion.”\r\nWhen he has made this\r\nannouncement, he returns home\r\nand tells his wife all about it in\r\nan ecstasy of joy.\u003ca id=\"FNanchor_21\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_21\"\u003e[21]\u003c/a\u003e\u003c/p\u003e\r\n\u003cdiv class=\"footnotes\"\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_13\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_13\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[13]\u003c/span\u003e\u003c/a\u003e Among the Athenians, Ethiopian slaves were\r\nevidently highly prized.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_14\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_14\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[14]\u003c/span\u003e\u003c/a\u003e About $18 of our money.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_15\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_15\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[15]\u003c/span\u003e\u003c/a\u003e This breed of dogs is still known to dog-fanciers.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_16\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_16\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[16]\u003c/span\u003e\u003c/a\u003e The temple of Asclepios (Aesculapius).\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_17\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_17\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[17]\u003c/span\u003e\u003c/a\u003e Fingers or hands of marble or metal were\r\ncommon among the Athenians as votive\r\nofferings.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_18\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_18\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[18]\u003c/span\u003e\u003c/a\u003e Young men between eighteen and twenty years\r\nof age, who were in training for the duties of\r\ncitizenship.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_19\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_19\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[19]\u003c/span\u003e\u003c/a\u003e One of the committee of fifty which, in rotation,\r\nwere charged with the administration of affairs\r\nat Athens.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_20\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_20\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[20]\u003c/span\u003e\u003c/a\u003e Cybele.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_21\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_21\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[21]\u003c/span\u003e\u003c/a\u003e A portion of Character XIX has been incorporated\r\nhere, as belonging more fitly in this\r\nconnection.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003c/div\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_46\"\u003e[46]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_16\"\u003eXVI \u003ci\u003eThe Garrulous Man\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Ἀδολεσχία)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003eGarrulity is incessant\r\nheedless talk. Your garrulous\r\nman is one, for instance,\r\nwho sits down beside a stranger,\r\nand after recounting the virtues\r\nof his wife tells the dream he had\r\nlast night, and everything he\r\nate for supper. Then, if his\r\nefforts seem to meet with favor,\r\nhe goes on to declare that the\r\npresent age is sadly degenerate,\r\nsays wheat is selling very low,\r\nthat hosts of strangers are in\r\ntown, and that since the Dionysia\u003ca id=\"FNanchor_22\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_22\"\u003e[22]\u003c/a\u003e\r\nthe weather is good again for\r\nshipping; and that, if Zeus would\r\nonly send more rain, the crops\r\nwould be much heavier, and that\r\nhe’s proposing to have a farm\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_47\"\u003e[47]\u003c/a\u003e\u003c/span\u003e\r\nhimself next year; and that life’s\r\na constant struggle, and that at\r\nthe Mysteries\u003ca id=\"FNanchor_23\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_23\"\u003e[23]\u003c/a\u003e Damippus set up\r\nan enormous torch;\u003ca id=\"FNanchor_24\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_24\"\u003e[24]\u003c/a\u003e and tells how\r\nmany columns the Odeon has,\r\nand “Yesterday,” says he, “I had\r\nan awful turn with my stomach,”\r\nand “What day’s to-day?” and\r\n“In Boëdromion\u003ca id=\"FNanchor_25a\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_25\"\u003e[25]\u003c/a\u003e come the Mysteries,\r\nand in Pyanopsion\u003ca id=\"FNanchor_25b\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_25\"\u003e[25]\u003c/a\u003e the\r\nApaturia, and in Poseideon\u003ca id=\"FNanchor_25c\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_25\"\u003e[25]\u003c/a\u003e the\r\ncountry Dionysia,” and so on;\r\nfor, unless you refuse to listen,\r\nhe never stops.\u003c/p\u003e\r\n\u003cdiv class=\"footnotes\"\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_22\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_22\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[22]\u003c/span\u003e\u003c/a\u003e The festival of Dionysus.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_23\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_23\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[23]\u003c/span\u003e\u003c/a\u003e The religious celebration held in honor of\r\nDemeter (Ceres).\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_24\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_24\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[24]\u003c/span\u003e\u003c/a\u003e Ancient works of art often exhibit representations\r\nof votive torches. They are usually depicted\r\nas wound with serpents.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_25\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_25a\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[25]\u003c/span\u003e\u003c/a\u003e Various months of the Attic year.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003c/div\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_48\"\u003e[48]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_17\"\u003eXVII \u003ci\u003eThe Bore\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Δαλία)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003eWe may define a bore as a\r\nman who cannot refrain\r\nfrom talking. A bore is\r\nthe sort of fellow who, the moment\r\nyou open your mouth, tells\r\nyou that your remarks are idle,\r\nthat he knows all about it, and if\r\nyou’ll only listen, you’ll soon\r\nfind it out. As you attempt to\r\nmake answer, he suddenly breaks\r\nin with such interruptions as:\r\n“Don’t forget what you were\r\nabout to say”—“That reminds\r\nme”—“What an admirable thing\r\ntalk is!”—“But, as I omitted to\r\nmention”—“You grasp the idea\r\nat once”—“I was watching this\r\nlong time to see whether you\r\nwould come to the same conclusion\r\nas myself.” In phrases like\r\nthis he’s so fertile that the person\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_49\"\u003e[49]\u003c/a\u003e\u003c/span\u003e\r\nwho happens to meet him cannot\r\neven open his mouth to speak.\u003c/p\u003e\r\n\u003cp\u003eWhen he has vanquished a few stray\r\nvictims here and there, his next\r\nmove is to advance upon whole\r\ncompanies and put them to flight\r\nin the midst of their occupations.\r\nHe goes upon the wrestling\r\nground or into the schools, and\r\nprevents the boys from making\r\nprogress with their lessons, so\r\nincessant is his talk with the\r\nteachers and the wrestling-masters.\u003c/p\u003e\r\n\u003cp\u003eIf you say you are going home, he’s\r\npretty sure to come along and\r\nescort you to your house.\u003c/p\u003e\r\n\u003cp\u003eWhenever he learns the day set for\r\nthe session of the Assembly he\r\nnoises it diligently abroad, and\r\nrecalls Demosthenes’s famous bout\r\nwith Aeschines in the archonship\r\nof Aristophon. He mentions,\r\ntoo, his own humble effort on a\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_50\"\u003e[50]\u003c/a\u003e\u003c/span\u003e\r\ncertain occasion, and the approval\r\nwhich it won among the people.\r\nAs he rattles on he launches invectives\r\nagainst the masses, in\r\nsuch fashion that his audience\r\neither becomes oblivious or begins\r\nto doze, or else melts away in the\r\nmidst of his harangue.\u003c/p\u003e\r\n\u003cp\u003eWhen he’s on a jury he’s an obstacle\r\nto reaching a verdict, when\r\nhe’s in the theatre he prevents\r\nattention to the play; at a feast\r\nhe hinders eating, remarking that\r\nsilence is too much of an effort,\r\nthat his tongue is hung in the\r\nmiddle, and that he couldn’t\r\nkeep still, even though he should\r\nseem a worse chatterer than a\r\nmagpie; and when he’s made a\r\nbutt by his own children, he submits,—when\r\nin their desire to\r\ngo to sleep they say, “Papa, tell\r\nus something, in order that sleep\r\nmay come.”\u003c/p\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_51\"\u003e[51]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_18\"\u003eXVIII \u003ci\u003eThe Rough\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Ἀπόνοια)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003eRoughness is coarse conduct,\r\nwhether in word or act.\r\nThe rough takes an oath\r\nlightly and is insensible to insult\r\nand ready to give it. In character\r\nhe is a sort of town bully,\r\nobscene in manner, ready for anything\r\nand everything. He is\r\nwilling, sober and without a mask,\r\nto dance the vulgar cordax\u003ca id=\"FNanchor_26\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_26\"\u003e[26]\u003c/a\u003e in\r\ncomic chorus. At a show he goes\r\naround from man to man and\r\ncollects the pennies, quarrelling\r\nwith the spectators who present\r\na pass and therefore insist on\r\nseeing the performance free.\u003c/p\u003e\r\n\u003cp\u003eHe is the sort of man to keep a\r\nhostelry,\u003ca id=\"FNanchor_27\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_27\"\u003e[27]\u003c/a\u003e or brothel, or to farm\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_52\"\u003e[52]\u003c/a\u003e\u003c/span\u003e\r\nthe taxes. There is no business\r\nhe considers beneath him, but he\r\nis ready to follow the trade of\r\ncrier, cook, or gambler. He does\r\nnot support his mother, is caught\r\nat theft and spends more time\r\nin jail than in his home. He is\r\nthe type of man who collects a\r\ncrowd of bystanders and harangues\r\nthem in a loud brawling\r\nvoice; while he is talking, some\r\nare going and others coming, without\r\nlistening to him; to one part\r\nof the moving crowd he tells the\r\nbeginning of his story, to another\r\npart a sketch of it, and to another\r\npart a mere fragment. He regards\r\na holiday as the fittest time for the\r\nfull exhibition of his roughness.\u003c/p\u003e\r\n\u003cp\u003eHe is a great figure in the courts\r\nas plaintiff or defendant. Sometimes\r\nhe excuses himself on oath\r\nfrom trial but later he appears\r\nwith a bundle of papers in the\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_53\"\u003e[53]\u003c/a\u003e\u003c/span\u003e\r\nbreast of his cloak, and a file of\r\ndocuments in his hands. He enjoys\r\nthe rôle of generalissimo in\r\na band of rowdy loafers; he lends\r\nhis followers money and on every\r\nshilling collects a penny interest\r\nper day. He visits the bake-shops,\r\nthe markets for fresh and\r\npickled fish, collects his tribute\r\nfrom them, and stuffs it in his\r\ncheek.\u003c/p\u003e\r\n\u003cdiv class=\"footnotes\"\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_26\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_26\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[26]\u003c/span\u003e\u003c/a\u003e A lewd dance.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_27\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_27\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[27]\u003c/span\u003e\u003c/a\u003e Inn-keepers were in ill-repute in antiquity.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003c/div\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_54\"\u003e[54]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_19\"\u003eXIX \u003ci\u003eThe Affable Man\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Ἀρέσκεια)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003eAffability is a sort of\r\ndemeanor that gives pleasure\r\nat the sacrifice of what\r\nis best. The affable man is the\r\nkind of person who hails a friend\r\nat a distance, and after he has\r\ntold him what a fine fellow he is,\r\nand has lavished brimming admiration\r\non him, seizes both his\r\nhands, and is unwilling to let\r\nhim go. He escorts the friend a\r\nstep on his way, and as he asks\r\n“When shall we meet again?”\r\ntears himself away with praises\r\nstill falling from his lips.\u003c/p\u003e\r\n\u003cp\u003eWhen summoned to court he wishes\r\nto please not merely the man in\r\nwhose interest he appears, but his\r\nadversary too, that he may seem\r\nto be non-partisan; and of strangers\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_55\"\u003e[55]\u003c/a\u003e\u003c/span\u003e\r\nhe says that they pronounce\r\njuster judgment than his townsmen.\r\nIf he’s invited out to\r\ndinner he asks his host to call in\r\nthe children, and when they come,\r\nhe declares they’re as like their\r\nfather as one fig is like another,\r\nand he draws them toward him,\r\nkisses them, and sets them by his\r\nside. Sometimes he joins in their\r\nsports, shouting “Strike!” and\r\n“Foul!”; and sometimes he lets\r\nthem go to sleep in his lap in\r\nspite of the burden.\u003ca id=\"FNanchor_28\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_28\"\u003e[28]\u003c/a\u003e\u003c/p\u003e\r\n\u003cdiv class=\"footnotes\"\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_28\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_28\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[28]\u003c/span\u003e\u003c/a\u003e The remainder of the Greek text of this character\r\nhas been thought to belong more\r\nproperly with “The Exquisite,” No. XV.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003c/div\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_56\"\u003e[56]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_20\"\u003eXX \u003ci\u003eThe Impudent Man\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Βδελυρία)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003eImpudence is easy to define;\r\nit is conduct that is obtrusively\r\noffensive. The impudent man\r\nis one who, on meeting respectable\r\nwomen in the street, insults\r\nthem as he passes. At a play, he\r\nclaps his hands after all the rest\r\nhave stopped, and hisses the players\r\nwhen others wish to watch in\r\nsilence. When the theatre is still,\r\nhe suddenly stands up and disgorges,\r\nto make the audience look\r\naround. When the market-place\r\nis crowded, he steps up to the\r\nstalls where nuts, myrtle-berries,\r\nor fruits are for sale, and begins to\r\npick at them as he talks to the\r\nmerchant; he calls by name\r\npeople whom he doesn’t know,\r\nand stops those intent upon some\r\nerrand. When a man has just\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_57\"\u003e[57]\u003c/a\u003e\u003c/span\u003e\r\nlost an important case and is now\r\nleaving the court, he runs up and\r\ntenders his congratulations.\u003c/p\u003e\r\n\u003cp\u003eHe buys his own provisions,\u003ca id=\"FNanchor_29\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_29\"\u003e[29]\u003c/a\u003e too, and\r\nhires his own musicians, showing\r\nhis purchases to every man he\r\nmeets and inviting him to come\r\nand share the feast. Again, he\r\ntakes his stand before a barber’s\r\nbooth or a perfumer’s stall, and\r\nproclaims unblushingly his intention\r\nof getting drunk.\u003c/p\u003e\r\n\u003cdiv class=\"footnotes\"\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_29\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_29\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[29]\u003c/span\u003e\u003c/a\u003e To do one’s own marketing was considered a\r\nsign of niggardliness; hence such business\r\nwas ordinarily delegated to slaves.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003c/div\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_58\"\u003e[58]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_21\"\u003eXXI \u003ci\u003eThe Gross Man\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Δυσχέρεια)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003eGrossness is such neglect\r\nof one’s person as gives offence\r\nto others. The gross\r\nman is one who goes about with\r\nan eczema, or white eruption, or\r\ndiseased nails, and says that these\r\nare congenital ailments; for his\r\nfather had them, and his grandfather,\r\ntoo, and it would be hard\r\nto foist an outsider upon their\r\nfamily. He’s very apt to have\r\nsores on his shins and bruises on\r\nhis toes, and to neglect these\r\nthings so that they grow worse.\u003c/p\u003e\r\n\u003cp\u003eHis armpits are hairy like an animal’s\r\nfor a long distance down\r\nhis sides; his teeth are black and\r\ndecayed. As he eats, he blows\r\nhis nose with his fingers. As he\r\ntalks, he drools, and has no sooner\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_59\"\u003e[59]\u003c/a\u003e\u003c/span\u003e\r\ndrunk wine than up it comes.\r\nAfter bathing he uses rancid oil\r\nto anoint himself; and when he\r\ngoes to the market-place, he\r\nwears a thick tunic and a thin\r\nouter garment disfigured with\r\nspots of dirt.\u003c/p\u003e\r\n\u003cp\u003eWhen his mother goes to consult\r\nthe soothsayer, he utters words\r\nof evil omen; and when people\r\npray and offer sacrifices to the gods\r\nhe lets the goblet fall, laughing\r\nas though he had done something\r\namusing. When there’s playing\r\non the flute, he alone of the company\r\nclaps his hands, singing an\r\naccompaniment and upbraiding\r\nthe musician for stopping so soon.\u003c/p\u003e\r\n\u003cp\u003eOften he tries to spit across the\r\ntable,—only to miss the mark\r\nand hit the butler.\u003c/p\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_60\"\u003e[60]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_22\"\u003eXXII \u003ci\u003eThe Boor\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Ἀγροικία)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003eBoorishness is ignorance\r\nof good form. The boor is\r\nthe sort of man who takes\r\na strong drink and then goes to\r\nthe Assembly. He insists that\r\nmyrrh has not a whit sweeter\r\nsmell than onions. His boots\r\nare too big for his feet and he\r\ntalks in a loud voice.\u003c/p\u003e\r\n\u003cp\u003eHe distrusts even friends and kinsmen,\r\nwhile his most important\r\nsecrets are shared with his domestics,\r\nand he tells all the news\r\nof the Assembly to his farm\r\nhands. Nothing awakens his admiration\r\nor startles him on the\r\nstreets so much as the sight of\r\nan ox, an ass, or a goat, and then\r\nhe stands agape in contemplation.\u003ca id=\"FNanchor_30\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_30\"\u003e[30]\u003c/a\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_61\"\u003e[61]\u003c/a\u003e\u003c/span\u003e\r\nHe is the sort of man who\r\nsnatches a bite from the pantry\r\nand drinks his liquor straight.\u003c/p\u003e\r\n\u003cp\u003eHe has clandestine talks with the\r\ncook and helps her grind the meal\r\nfor his household. At breakfast\r\nhe throws bits to the animals\r\nabout the table. He answers the\r\nknock at the door himself and\r\nthen whistles for his dog, takes\r\nhim by the nose, and says:\r\n“Here’s the keeper of my house\r\nand grounds!” When a man\r\noffers him a coin he declines it,\r\nsaying it is too worn, and takes\r\nanother piece in its stead.\u003c/p\u003e\r\n\u003cp\u003eAfter loaning a plough, basket, sickle,\r\nor sack, he goes after it, unable\r\nto sleep for thinking of it. When\r\nhe goes to town he inquires of\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_62\"\u003e[62]\u003c/a\u003e\u003c/span\u003e\r\nany chance passer-by: “What\r\nare hides selling for? What’s\r\nthe price of bacon? Does the\r\ncelebration of New Moon come\r\nto-day?” Then he remarks he\r\nmust go down street and have\r\nhis hair cut, and while in town\r\nmust also run into the shop of\r\nArchias and buy the bacon. He\r\nsings in the public baths and\r\nwears hob-nailed boots.\u003c/p\u003e\r\n\u003cdiv class=\"footnotes\"\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_30\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_30\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[30]\u003c/span\u003e\u003c/a\u003e “Hee is sensible of no calamitie but the burning\r\nof a stacke of corne or the overflowing\r\nof a medow, and thinks Noah’s flood the\r\ngreatest plague that ever was, not because\r\nit drowned the world, but spoyl’d the\r\ngrasse.” Earle’s \u003ci\u003eMicro-cosmographie\u003c/i\u003e, “A\r\nPlaine Country Fellow.”\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003c/div\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_63\"\u003e[63]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_23\"\u003eXXIII \u003ci\u003eThe Penurious Man\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Ἀνελευθερία)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003ePenuriousness is the\r\ngrudging of expense and is\r\ndue to great love of money\r\nand little love of honor. The\r\npenurious man, after a victory on\r\nthe tragic stage, sets up a wooden\r\nchaplet to Dionysus, on which he\r\ninscribes his own name. If contributions\r\nfrom the public are\r\nasked for, he is silent or rises and\r\nquits the company. When he\r\ngives his daughter in marriage, he\r\nsells the sacrificial offerings, excepting\r\nthe parts that belong by\r\nlaw to the priests. At the wedding,\r\nhe employs only servants\r\nwho will eat at home.\u003c/p\u003e\r\n\u003cp\u003eAs trierarch\u003ca id=\"FNanchor_31\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_31\"\u003e[31]\u003c/a\u003e he takes the pilot’s\r\nblankets and spreads them on\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_64\"\u003e[64]\u003c/a\u003e\u003c/span\u003e\r\ndeck for himself, while he puts\r\nhis own away. He is the sort of\r\nman who keeps his children from\r\nschool when a festival comes, and\r\nmakes excuses for them on the\r\nplea of ill-health, that he may\r\navoid the fee for tuition.\u003c/p\u003e\r\n\u003cp\u003eWhen he goes to market, he brings\r\nthe meat home with him, carrying\r\nthe vegetables in the folds of\r\nhis cloak. He stays indoors\r\nwhen he sends his tunic to the\r\ncleaner. If he catches sight of a\r\nfriend coming towards him and\r\nsoliciting contributions, he sneaks\r\noff through a by-street and goes\r\nhome by a roundabout way. He\r\nemploys no maid for his wife,\r\nalthough she brought him a\r\ndowry, but hires a child from the\r\nwoman’s market to accompany\r\nher on her errands.\u003c/p\u003e\r\n\u003cp\u003eHe keeps his patched shoes until they\r\nare twice worn out, saying they\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_65\"\u003e[65]\u003c/a\u003e\u003c/span\u003e\r\nare still good, and tough as horn.\r\nWhen he gets up, he dusts the\r\nhouse and makes the beds, and\r\nwhen he sits down he lays aside\r\nthe coat he is wearing in order\r\nto spare it.\u003c/p\u003e\r\n\u003cdiv class=\"footnotes\"\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_31\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_31\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[31]\u003c/span\u003e\u003c/a\u003e Commander of a galley.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003c/div\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_66\"\u003e[66]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_24\"\u003eXXIV \u003ci\u003eThe Pompous Man\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Ὑπερηφανία)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003ePompousness is contempt\r\nfor everybody save one’s self.\r\nIf you have urgent business,\r\nthe pompous man will tell you\r\nthat he will meet you after dinner\r\non his walk. If he has done you a\r\nfavor, he reminds you of it. When\r\nelected to office he declines, saying\r\nunder oath he has no leisure.\r\nHe is not disposed to make the\r\nfirst call on anybody. Tradesmen\r\nand hired men he orders to\r\ncome to him by daybreak.\u003c/p\u003e\r\n\u003cp\u003eAs he passes along the street, he does\r\nnot greet the men he meets; he\r\nlowers his eyes and when it suits\r\nhim raises them again. If he\r\nentertains friends he does not dine\r\nwith them, but instructs some of\r\nhis underlings to attend to the\r\nduties of entertainment.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_67\"\u003e[67]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eHe sends a messenger ahead when\r\nhe makes a call, to say that he\r\napproaches. He allows no one\r\nto enter while he is at his oil-rub,\r\nhis bath, or his dinner. When\r\nhe is casting an account, he instructs\r\na slave to set down the\r\nitems, foot up the total, and arrange\r\nit in a statement for him.\r\nHe does not write in a letter:\r\n“You would do me a favor,” but\r\n“I want this done,” and “I have\r\nsent for this and wish to have it,”\r\nand “See to it that my orders are\r\nfollowed precisely,” and “Have\r\nthis done immediately.”\u003c/p\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_68\"\u003e[68]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_25\"\u003eXXV \u003ci\u003eThe Braggart\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Ἀλαζονεία)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003eBragging is pretending to\r\nhave excellences that one\r\ndoes not really possess. The\r\nbraggart is the man who stands\r\non the wharf and tells the bystanders\r\nhow much capital he\r\nhas invested in ships at sea, and\r\ntells how extensive is his business\r\nof loaning money, and how\r\nmuch he has made and lost by\r\ndifferent ventures. As he talks\r\nthus magnificently, he sends his\r\nslave to his banker, where he has—exactly\r\none shilling to his\r\ncredit. On a journey he imposes\r\non his travelling companion by\r\ntelling him that he once served\r\nwith Alexander, and how intimate\r\nwere their relations, and how\r\nmany jewelled cups he brought\r\nback from his campaigns.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_69\"\u003e[69]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eAs regards the Asiatic artists, he\r\ncounts them better than those in\r\nEurope. And all this he tells\r\nyou without having once set foot\r\noutside his native city. He claims\r\nfurther to have three letters from\r\nAntipater\u003ca id=\"FNanchor_32\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_32\"\u003e[32]\u003c/a\u003e bidding him come to\r\nMacedonia; but he declares that,\r\nthough he has been guaranteed the\r\nprivilege of exporting wood free\r\nof duty, he has refused to go, simply\r\nto avoid being suspected by\r\nhis fellow-citizens of foreign leanings.\r\nThe Macedonians, he says,\r\nin urging him so to come, ought\r\nto have considered this point.\u003c/p\u003e\r\n\u003cp\u003eIn time of famine, he says, his expenditures\r\nfor the poor amounted to\r\nover five talents; for he hadn’t the\r\nheart to refuse. When he’s with\r\nstrangers, he often bids some one\r\nplace the reckoning counters on\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_70\"\u003e[70]\u003c/a\u003e\u003c/span\u003e\r\nthe table, and computing by six\r\nhundreds and by minae, glibly\r\nmentioning the names of his pretended\r\ndebtors, he makes a total of\r\ntwenty-four talents, saying that the\r\nwhole sum had gone for voluntary\r\ncontributions, and that, too, without\r\nincluding subscriptions for the\r\nnavy or for other public objects.\u003c/p\u003e\r\n\u003cp\u003eAt times he goes to the horse-market\r\nwhere blooded stock is\r\nfor sale, and makes pretence of\r\nwanting to buy; and stepping\r\nup to the block, he hunts\r\nhis clothes for two talents, upbraiding\r\nhis servant for coming\r\nalong without any money.\r\nThough he lives in a rented\r\nhouse, he represents it to those\r\nwho do not know as the family\r\nhomestead; yet adds that he\r\nthinks of selling it as being too\r\nsmall for the proper entertainment\r\nof his friends.\u003c/p\u003e\r\n\u003cdiv class=\"footnotes\"\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_32\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_32\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[32]\u003c/span\u003e\u003c/a\u003e A general of Alexander. Upon Alexander’s\r\ndeath he became king of Macedonia.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003c/div\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_71\"\u003e[71]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_26\"\u003eXXVI \u003ci\u003eThe Oligarch\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Ὀλιγαρχία)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003eOligarchy is a love of\r\npower that clings tightly to\r\npersonal advantage. The\r\noligarch rises in the people’s\r\ncouncils, when assistants to the\r\narchon are elected for the management\r\nof a fête, and says:\r\n“These men must have absolute\r\ncontrol.” And although others\r\nhave suggested ten, he insists\r\nthat \u003ci\u003eone\u003c/i\u003e is enough, but he must\r\nbe a \u003ci\u003eman\u003c/i\u003e. The only line of\r\nHomer that stays in his memory\r\nis: “A crowd’s rule is bad; let\r\nthere be one ruler.” He knows\r\nno other verse. He is, however,\r\nan adept at such phrases as this:\r\n“We must hold a caucus and\r\nmake our plans; we must cut\r\nloose from mob and market; we\r\nmust throw aside the annoyance\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_72\"\u003e[72]\u003c/a\u003e\u003c/span\u003e\r\nof petty office and of insult or\r\nhonor at the masses’ whim; we\r\nor they must rule the state.”\u003c/p\u003e\r\n\u003cp\u003eAt midday he goes out with his\r\nmantle thrown about him, his\r\nhair dressed in the mode and his\r\nnails fashionably trimmed; he\r\npromenades down Odeon Way\r\nejaculating: “Sycophants have\r\nmade the city no longer habitable.\r\nWhat outrages we endure\r\nin court from our persecutors!\r\nWhy men nowadays go into office,\r\nis a marvel to me. How ungrateful\r\nthe mob is! although\r\none is always giving, giving.”\u003c/p\u003e\r\n\u003cp\u003eIf, at the Assembly, a naked,\r\nhungry vagabond sits next to\r\nhim, he complains of the outrage.\r\n“When,” he asks, “is a\r\nstop to be put to this ruin of\r\nour property by taxation for fêtes\r\nand navy? How odious is this\r\ncrew of demagogues! Theseus,”\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_73\"\u003e[73]\u003c/a\u003e\u003c/span\u003e\r\nhe says, “was the forefront\r\nof all this offending, for\r\nout of twelve cities, he brought\r\nthe masses into one, to overthrow\r\nthe monarchies. He met his\r\njust reward,—he was the first\r\nto fall a victim at their hands.”\r\nThis is the way he talks to foreigners\r\nand to citizens of his own\r\ntemper and party.\u003c/p\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_74\"\u003e[74]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_27\"\u003eXXVII \u003ci\u003eThe Backbiter\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Κακολογία)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003eBackbiting is a disposition\u003ca id=\"FNanchor_33\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_33\"\u003e[33]\u003c/a\u003e\r\nto vilify others. When\r\nthe backbiter is asked\r\n“Who is so and so?” he begins,\r\nlike the genealogists, with the\r\nman’s ancestry. “His father’s\r\nname was originally Sosias,\u003ca id=\"FNanchor_34\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_34\"\u003e[34]\u003c/a\u003e but\r\namongst the soldiers it became\r\nSosistratus, and upon registration\r\nin the deme, it was again\r\nchanged to Sosidemus. His\r\nmother was a Thracian,—gentle\r\nblood! you see. At any rate this\r\njewel’s name was Krinokoraka.\r\nWomen of that name \u003ci\u003eare\u003c/i\u003e of gentle\r\nblood in Thrace, so people say!\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_75\"\u003e[75]\u003c/a\u003e\u003c/span\u003e\r\nThe man himself, with an ancestry\r\nlike that, is a foul fellow fit for\r\nthe whipping-post.” In a company\r\nwhere his companions are\r\nmaligning a man, he of course\r\ntakes up the attack and says:\r\n“For my part I hate him of all\r\nmen. He is a bad character, as\r\none may see from his face, and\r\nas for his meanness, it has no\r\nparallel and here is a proof: His\r\nwife brought him a dowry of\r\ntalents of money and yet after the\r\nbirth of their first child, he gave\r\nher but three pence a day for\r\nhousehold expenses and forced\r\nher to bathe in cold water on the\r\nfestival of Poseidon in midwinter.”\r\nWhen he is seated\r\nwith a group, he loves to talk\r\nabout an acquaintance who has\r\njust risen and gone, and his biting\r\ntongue does not spare even the\r\nman’s kinsfolk. Of his own relatives\r\nand friends, he says the\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_76\"\u003e[76]\u003c/a\u003e\u003c/span\u003e\r\nvilest things and even maligns\r\nthe dead. Backbiting is what he\r\ncalls frankness of speech, democracy,\r\nand freedom; and there is\r\nnothing he enjoys so much.\u003c/p\u003e\r\n\u003cdiv class=\"footnotes\"\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_33\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_33\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[33]\u003c/span\u003e\u003c/a\u003e “Scandal, like other virtues, is in part its own\r\nreward, as it gives us the satisfaction of making\r\nourselves appear better than others, or\r\nothers no better than ourselves.” Benj.\r\nFranklin, \u003ci\u003eWorks\u003c/i\u003e, ed. Sparks, II., p. 540.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_34\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_34\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[34]\u003c/span\u003e\u003c/a\u003e Apparently a slave’s name.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003c/div\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_77\"\u003e[77]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_28\"\u003eXXVIII \u003ci\u003eThe Avaricious\r\nMan\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Αἰσχροκέρδεια)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003eAvarice is greedy love of\r\ngain. When the avaricious\r\nman gives a dinner, he puts\r\nscant allowance of bread on the\r\ntable. He borrows money of a\r\nstranger who is lodging with him.\r\nWhen he distributes the portions\r\nat table, he says it is fair for the\r\nlaborer to receive double and\r\nstraightway loads his own plate.\r\nHe engages in wine traffic, and\r\nsells adulterated liquors even to\r\nhis friend. He goes to the show\r\nand takes his children with him,\r\non the days when spectators are\r\nadmitted to the galleries free.\r\nWhen he is the people’s delegate,\r\nhe leaves at home the money provided\r\nby the city, and borrows\r\nfrom his fellow commissioners.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_78\"\u003e[78]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eHe loads more luggage on his\r\nporter than the man can carry,\r\nand provides him with the\r\nsmallest rations of any man in\r\nthe party. When presents are\r\ngiven the delegates by foreign\r\ncourts, he demands his share at\r\nonce, and sells it. At the bath\r\nhe says the oil brought him is\r\nbad, and shouts: “Boy, the oil\r\nis rancid;” and in its stead takes\r\nwhat belongs to another. If his\r\nservants find money on the highway,\r\nhe demands a share of it,\r\nsaying: “Luck’s gifts are common\r\nproperty.” When he sends\r\nhis cloak to be cleaned, he borrows\r\nanother from an acquaintance\r\nand keeps it until it is\r\nasked for. He also does this\r\nsort of thing: he uses King Frugal’s\r\nmeasure with the bottom\r\ndented in, for doling out supplies\r\nto his household and then secretly\r\nbrushes off the top. He\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_79\"\u003e[79]\u003c/a\u003e\u003c/span\u003e\r\nsells underweight even to his\r\nfriend, who thinks he is buying\r\naccording to market standard.\u003c/p\u003e\r\n\u003cp\u003eWhen he pays a debt of thirty\r\npounds, he does so with a discount\r\nof four shillings. When,\r\nowing to sickness, his children\r\nare not at school the entire month,\r\nhe deducts a proportionate\r\namount from the teacher’s pay;\r\nand during the month of Anthesterion\r\nhe does not send them to\r\ntheir studies at all, on account of\r\nthe frequent shows, and so he\r\navoids tuition fees. If he receives\r\ncoppers from a slave who\r\nhas been serving out, he demands\r\nin addition the exchange value\r\nof silver. When he gets a statement\r\nfrom the deme’s\u003ca id=\"FNanchor_35\"\u003e\u003c/a\u003e\u003ca class=\"fnanchor pginternal\" href=\"#Footnote_35\"\u003e[35]\u003c/a\u003e administrator,\r\nhe demands provision for\r\nhis slaves at public cost.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_80\"\u003e[80]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eHe makes note of the half-radishes\r\nleft on the table, to keep the\r\nservants from taking them. If\r\nhe goes abroad with friends, he\r\nuses their servants and hires his\r\nown out; yet he does not contribute\r\nto the common fund the\r\nmoney thus received. When\r\nothers combine with him to give\r\na banquet at his house, he secretly\r\nincludes in his account the\r\nwood, figs, vinegar, salt, and\r\nlamp-oil,—trifles furnished from\r\nhis supplies. If a marriage is\r\nannounced in a friend’s family,\r\nhe goes away a little beforehand,\r\nto avoid sending a wedding present.\r\nHe borrows of friends\r\nsuch articles as they would not\r\nask to have returned, or such as,\r\nif returned, they would not readily\r\naccept.\u003c/p\u003e\r\n\u003cdiv class=\"footnotes\"\u003e\r\n\u003cdiv class=\"footnote\"\u003e\r\n\u003cp\u003e\u003ca id=\"Footnote_35\"\u003e\u003c/a\u003e\u003ca href=\"#FNanchor_35\" class=\"pginternal\"\u003e\u003cspan class=\"label\"\u003e[35]\u003c/span\u003e\u003c/a\u003e The deme was a local division.\u003c/p\u003e\r\n\u003c/div\u003e\r\n\u003c/div\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_81\"\u003e[81]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_29\"\u003eXXIX \u003ci\u003eThe Late Learner\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Ὀψιμαθία)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003eThe late learner has a fondness\r\nfor study late in life.\r\nHe commits whole passages\r\nof poetry to memory when sixty\r\nyears of age; but when he essays\r\nto quote them at a banquet his\r\nmemory trips. From his son,\r\nhe learns “Forward march!”\r\n“Shoulder arms!” “’Bout face!”\r\nAt the feast of heroes he\r\npits himself against the boys\r\nin the torch-race; and of course\r\nwhen he is invited to the\r\ntemple of Hercules, he throws\r\naside his mantle, and makes\r\nready to lift the steer, that he\r\nmay bend back its neck. He\r\ngoes to the wrestling-grounds\r\nand joins in the matches.\u003c/p\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_82\"\u003e[82]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003cp\u003eAt the shows he stays one performance\r\nafter another until he has\r\nlearned the songs by heart. If\r\nhe is dedicated to Sabazius, he is\r\neager to be declared the fairest;\r\nif he falls in love with some damsel,\r\nhe makes an onset on her\r\ndoor, only to be assaulted by a\r\nrival and hauled before the court.\r\nHe makes a trip to the country\r\non a mare he has never before\r\nridden, and, essaying feats of\r\nhorsemanship on the road, he\r\nfalls and breaks his head.\u003c/p\u003e\r\n\u003cp\u003eHe joins a boys’ club too, and entertains\r\nthe members at his house;\r\nhe plays “ducks and drakes”\r\nwith his servant, and competes\r\nat archery and javelin-throwing\r\nwith his children’s tutor, and he\r\nexpects the tutor, as though ignorant\r\nof these sports, to learn\r\nthem from him. He wrestles at\r\nthe baths, turning a bench nimbly\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_83\"\u003e[83]\u003c/a\u003e\u003c/span\u003e\r\nabout to create the impression\r\nthat he has been well trained in\r\nthe art; and if women happen to\r\nbe standing near, he trips a dance,\r\nwhistling his own music.\u003c/p\u003e\r\n\u003chr\u003e\r\n\u003cp\u003e\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_84\"\u003e[84]\u003c/a\u003e\u003c/span\u003e\u003c/p\u003e\r\n\u003ch2 id=\"Chapter_30\"\u003eXXX \u003ci\u003eThe Vicious Man\u003c/i\u003e\u003c/h2\u003e\r\n\u003cp class=\"subhead\"\u003e(Φιλοπονηρία)\u003c/p\u003e\r\n\u003cp class=\"dropcap\"\u003eViciousness is love of\r\nwhat is bad. The vicious\r\nman is one who associates\r\nwith men convicted in public\r\nsuits, and who assumes that, if\r\nhe makes friends of these fellows,\r\nhe will gain in knowledge of the\r\nworld, and so will be more feared.\u003c/p\u003e\r\n\u003cp\u003eOf upright men, he declares that\r\nno one is by nature upright,\r\nbut that all men are alike, and\r\nhe even reproaches the man\r\nwho is honorable. The bad\r\nman, he asserts, is free from\r\nprejudice, if one will but make\r\nthe trial, and, while in some\r\nrespects he admits that men speak\r\ntruly of such a man, in others\r\nhe refuses to allow it. “For,”\r\nsays he, “the fellow is clever,\u003cspan class=\"pagenum\"\u003e\u003ca id=\"Page_85\"\u003e[85]\u003c/a\u003e\u003c/span\u003e\r\ncompanionable, and a gentleman;”\r\nin fact, he maintains that he never\r\nmet so talented a person. He\r\nsupports him, therefore, when he\r\nspeaks in the assembly or is defendant\r\nin court, and to those\r\nsitting in judgment he’s apt to\r\nsay that one must judge not the\r\nman, but the facts; and he declares\r\nthat his friend is the very\r\nwatch-dog of the people, “for he\r\nwatches out for evil-doers”; and\r\nhe adds: “We shall no longer\r\nhave men to burden themselves\r\nwith a care for the common weal,\r\nif we abandon men like him.”\u003c/p\u003e\r\n\u003cp\u003eIt’s the vicious man’s way to\r\nconstitute himself the patron of\r\nall worthless scamps and to support\r\nthem before the court in desperate\r\ncases; and, when he passes\r\njudgment, he puts the worst construction\r\non the arguments of\r\nthe opposing counsel.\u003c/p\u003e\r\n\u003cp\u003e \u003c/p\u003e\r\n\u003cp\u003e \u003c/p\u003e\r\n\u003chr class=\"full\"\u003e\r\n\u003cp\u003e\u003c/p\u003e\r\n\u003c/article\u003e"}],"SectionSequence":["Back Link","Work Title","Deck","Author","Period","Era","Composition","Date Note","Region","Terra Avita","Terra Avita Region","Modern Country","Original Title","Language","Primary Discipline","Secondary Discipline","Tradition","Full Versions","Core Thesis","Classification","Arguments","Influence","Significance","Evidence Note","Full Text"],"Counts":{"ContextCards":3,"GeoCards":4,"DisciplineCards":2,"Links":11,"Sections":25,"Styles":3,"Scripts":1}}