Parodos
[Agon]
I am willing to do so.
Unjust Cause.
I also am willing.
Chorus.
Come now, which of the two shall speak first?
940
Unjust Cause.
I will give him the precedence; and then, from these things which he adduces, I will shoot him dead with new words and thoughts.
And at last, if he mutter, he shall be destroyed, being stung in his whole face and his two eyes by my maxims, as if by bees.
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Chorus.
Now the two, relying on very dexterous arguments and thoughts, and sententious maxims, will show which of them shall appear superior in argument.
For now the whole crisis of wisdom is here laid before them; about which my friends have a very great contest.
955
But do you, who adorned our elders with many virtuous manners, utter the voice in which you rejoice, and declare your nature.
Just Cause.
I will, therefore, describe the ancient system of education, how it was ordered, when I flourished in the advocacy of justice, and temperance was the fashion. In the first place it was incumbent that no one should hear the voice of a boy uttering a syllable; and next, that those from the same quarter of the town should march in good order through the streets to the school of the harp-master,
naked, and in a body, even if it were to snow as thick as meal. Then again, their master would teach them, not sitting cross-legged, to learn by rote a song, either Παλλάδα περσέπολιν δεινὰν or τηλέπορόν τι βόαμα raising to a higher pitch the harmony which our fathers transmitted to us. But if any of them were to play the buffoon, or to turn any quavers,
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like these difficult turns the present artists make after the manner of Phrynis, he used to be thrashed, being beaten with many blows, as banishing the Muses. And it behooved the boys, while sitting in the school of the Gymnastic-master, to cover the thigh, so that they might exhibit nothing indecent to those outside;
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then again, after rising from the ground, to sweep the sand together, and to take care not to leave an impression of the person for their lovers. And no boy used in those days to anoint himself below the navel; so that their bodies wore the appearance of blooming health. Nor used he to go to his lover, having made up his voice in an effeminate tone,
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prostituting himself with his eyes. Nor used it to be allowed when one was dining to take the head of the radish, or to snatch from their seniors dill or parsley, or to eat fish, or to giggle, or to keep the legs crossed.
980
Unjust Cause.
Aye, antiquated and dipolia-like and full of grasshoppers, and of Cecydes, and of the Buphonian festival!
Just Cause.
Yet certainly these are those principles by which my system of education nurtured the men who fought at Marathon. But you teach the men of the present day, so that I am choked, when at the Panathenaia a fellow, holding his shield before his person, neglects Tritogenia, when they ought to dance.
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Wherefore, O youth, choose with confidence, me, the better cause, and you will learn to hate the Agora, and to refrain from baths, and to be ashamed of what is disgraceful, and to be enraged if any one jeer you, and to rise up from seats before your seniors when they approach, and not to behave ill toward your parents, and to do nothing else
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that is base, because you are to form in your mind an image of Modesty: and not to dart into the house of a dancing-woman, lest, while gaping after these things, being struck with an apple by a wanton, you should be damaged in your reputation: and not to contradict your father in anything; nor by calling him Iapetus, to reproach him with the ills of age, by which you were reared in your infancy.
995
Unjust Cause.
If you shall believe him in this, O youth, by Bacchus, you will be like the sons of Hippocrates, and they will call you a booby.
1000
Just Cause.
Yet certainly shall you spend your time in the gymnastic schools, sleek and blooming; not chattering in the market-place rude jests, like the youths of the present day; nor dragged into court for a petty suit, greedy, pettifogging, knavish;
but you shall descend to the Academy and run races beneath the sacred olives along with some modest compeer, crowned with white reeds, redolent of yew, and careless ease, of leaf-shedding white poplar, rejoicing in the season of spring, when the plane-tree whispers to the elm.
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If you do these things which I say, and apply your mind to these, you will ever have a stout chest, a clear complexion, broad shoulders, a little tongue, large hips, little lewdness.
But if you practise what the youths of the present day do, you will have in the first place, a pallid complexion, small shoulders, a narrow chest, a large tongue, little hips, great lewdness,
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a long psephism; and this deceiver will persuade you to consider everything that is base to be honourable, and what is honourable to be base; and in addition to this, he will fill you with the lewdness of Antimachus.
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Chorus.
O thou that practisest most renowned high-towering wisdom! How sweetly does a modest grace attend your words! Happy, therefore, were they who lived in those days, in the times
of former men! In reply, then, to these, O thou that hast a dainty-seeming Muse, it behooveth thee to say something new; since the man has gained renown.
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And it appears you have need of powerful arguments against him, if you are to conquer the man and not incur laughter.
Unjust Cause.
And yet I was choking in my heart, and was longing to confound all these with contrary maxims. For I have been called among the deep thinkers the worse cause on this very account, that I first contrived how
to speak against both law and justice; and this art is worth more than ten thousand staters, that one should choose the worse cause, and nevertheless be victorious. But mark how I will confute the system of education on which he relies, who says, in the first place, that he will not permit you to be washed with warm water.
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And yet, on what principle do you blame the warm baths?
1045
Just Cause.
Because it is most vile, and makes a man cowardly.
