Pseudoplatonica: Halcyon

So. Maritima quaedam, o Chaerephon, avis, Halcyona vocata, luctu lacrimisque abundans, de qua sane vetus hominibus est conficta fabula. Ferunt, illam, cum mulier esset quondam, Aeoli Hellenis filii nata, maritum, qui virginem duxerat, suum fato functum luxisse desiderio consuetudinis, Ceycem Trachinium Lucifero prognatum, pulchri parentis filium pulchrum, deinde vero aliis instructam divina voluntate in avis morem circumvolare maria, quaerentem illum, quandoquidem oberratis terris omnibus non poterat invenire.

So. A certain maritime bird, O Chaerephon, called the Halcyon, abounding in lament and tears, about which indeed an old fable has been fashioned among men. They relate that she, when once she was a woman, born of Aeolus, son of Hellen, lamented her husband—who had taken the maiden to wife—having fulfilled his fate, with longing for their accustomed consuetude: Ceyx the Trachinian, begotten of Lucifer, a handsome son of a handsome parent; and then indeed, being otherwise outfitted by divine will to fly about the seas in the manner of a bird, seeking him, since, after all the lands had been wandered over, she could not find him.

Chaer. Halcyon id est, quod tu dicis? nunquam ante audiveram eius vocem, quae mihi insolens revera accidit.

Chaer. The Halcyon, is that what you say? I had never before heard its voice, which in truth struck me as unusual.

Flebilem ergo plane sonum emittit animal istud. Quali autem corporis est magnitudine, o Socrates?

So then that animal plainly emits a plaintive sound. And of what bodily size is it, O Socrates?

So. Non magnum: attamen magnum ob singularem mariti amorem accepit a Diis praemium: cum enim nidulatur, halcyonios etiam, qui vocantur, dies mundus agit, hieme medio praecipuos serenitate, quorum est etiam hodiernus hicce quam maxime. Nonne vides, ut serena sunt superna, fluctibusque careat et tranquillum sit totum pelagus, consimile, ut ita dicam, speculo?

So. Not large: yet it received a great reward from the gods on account of the singular love of her husband; for when it is nesting, the world keeps the so‑called halcyon days, in the middle of winter, remarkable for serenity, of which this very day is most especially one. Do you not see how serene the supernal regions are, and that the whole sea is without waves and is tranquil, similar, so to speak, to a mirror?

Chaer. Recte dicis: videtur enim halcyonius hodiernus esse dies; et heri utique talis erat. Sed per Deos, qua tandem re fidem oportet haberi iis, quae initio sunt dicta, o Socrates, ex avibus mulieres unquam extitisse, aut aves ex mulieribus?

Chaer. You speak rightly: for today indeed seems to be a Halcyonian day; and yesterday certainly was such. But, by the gods, on what grounds, pray, ought credence to be given to those things which were said at the beginning, O Socrates, that women have ever arisen from birds, or birds from women?

nihil enim omnium est, quod minus fieri videatur posse.

for of all things there is nothing that seems less able to come to pass.

So. O care Chaerephon, videmur equidem eorum, quae fieri possunt, quaeque non, hebeti prorsus acie quidam esse iudices: exigimus enimvero ea secundum facultatem humanam, quae neque nosse, nec credere, nec cernere valet: multa proinde apparent nobis et factu facilium difficilia, et eorum, ad quae pertingere datur, ardua; haec quidem pleraque propter imperitiam, alia etiam non pauca ob infantiam mentis: re enim vera infans videtur esse omnis homo, etsi vel valde senex, quandoquidem exiguum plane, et infantiae instar, vitae spatium ad omne aevum. Quid autem, o bone, qui vires deorum Geniorumque ignorant, dicere habeant, utrum talium rerum fieri aliquid possit, necne? Vidisti, Chaerephon, nudius tertius quanta fuerit hiems: quin et animo repetentem metus invadat et ista fulmina ac tonitrua, ventorumque ingentes furores: existimasset aliquis, tellurem totam utique fuisse collapsuram.

So. O dear Chaerephon, we indeed seem to be rather dull of sight as judges of those things which can come to be and which cannot: for we measure things, to be sure, according to human faculty, which is not able to know, nor to believe, nor to discern them: consequently many things appear to us difficult though easy in the doing, and arduous among those to which it is given to attain; most of these indeed on account of inexperience, others not a few also on account of the infancy of the mind: for in very truth every man seems to be an infant, even if very old, since the span of life, in comparison to all aeon, is plainly small and like to infancy. But what, good sir, should those who are ignorant of the powers of the gods and of the Genii have to say, whether anything of such things can come to pass, or not? You saw, Chaerephon, how great the storm was the day before yesterday: nay, even as you recall it in mind, fear invades—those lightnings and thunders, and the vast furies of the winds: one might have supposed that the whole earth was certainly going to collapse.

Paulo autem post mirifica quaedam exstitit compositi coeli serenitas. Iam tu utrum maius quiddam et operosius esse putas, ex isto turbine, qui vix substiti poterat, ac confusione ad placatissimum nitorem mutatam coeli faciem referre, inque tranquillitatem revocare mundum universum, quam mulieris formam transmutatam in aviculam quandam facere? nam ad eum sane modum et pueruli inter nos, qui quidem fingere sciunt, luto cerave sumta, facile ex eadem saepe materiae mole fingunt refinguntque multas formarum naturas.

Shortly after, however, there arose a certain wondrous serenity of a composed heaven. Now do you think it is something greater and more operose, from that whirlwind, which could scarcely be withstood, and from confusion to restore the face of the sky, changed to a most placated luster, and to call back the whole universe into tranquility, than to make a woman’s form transformed into a certain little bird? For indeed in just that way even little boys among us, who do know how to fashion, with clay or wax taken up, easily from that same mass of material often fashion and refashion many natures of forms.

Deo enimvero, magnam habenti virtutis praestantiam, neque omnino comparandam ad nostras agendi vires, ad manum esse credere par est omnia istiusmodi, atque in facili posita. At enim totum coelum quanto tandem temet ipso videatur maius, indicare tu possis?

For to God indeed, who possesses a great pre-eminence of power, not at all comparable to our powers of acting, it is fitting to believe that all things of this kind are at hand and placed among the easy. But indeed, could you indicate by how much the whole heaven seems greater than yourself?

Chaer. Quis autem hominum, o Socrates, intelligere queat, aut dicendo effere tale quidquam? neque enim verbis illa consequi licet.

Chaer. But who among men, O Socrates, could understand, or by speaking utter anything of such a sort? For indeed it is not permitted to attain those things by words.

So. Nonne vero animadvertimus, hominum, inter sese si conferantur, magnum aliquod esse discrimen, quo alius alium superet, virium imbecillitatisque? nam virorum aetas ad pueros prorsus infantes quinque, si lubet, a partu, aut decem diebus, comparata admirabilem plane habet differentiam roboris et infirmitatis in omnibus propemodum per vitam actionibus, et iis, quaecunque manibus istis tam artificibus, et corpore et animo perficiunt: ista enim novellis, ut dixi, puerulis ne in mentem quidem venire videntur posse. Roboris autem unius viri adulti magnitudo immensum quantum illos supergreditur, adeo ut millia talium unus vir valde multa deciverit facillime: aetas enimvero penitus omnium indiga, quaeque nullis sibi machinis ipsa sufficiat, ab initio hominibus adest comes naturae lege.

So. Do we not indeed observe, if human beings are compared among themselves, that there is some great discrepancy, by which one surpasses another, in strengths and in imbecility? for the age of men, compared to boys quite infants—five, if you please, from parturition, or ten days old—has a plainly remarkable difference of robustness and infirmity in almost all the actions of life, and in those things whatever they accomplish with those hands so artful, and with body and mind: for those things, to very new little boys, as I said, seem not even able to come into mind. But the magnitude of the robustness of a single adult man surpasses them by an immense degree, so that one man could most easily vanquish very many thousands of such: for indeed an age utterly in need of all things, and which by no machines is sufficient for itself, is present to human beings from the beginning as a companion by the law of nature.

Quandoquidem ergo homo, ut patet, homini tantum interest, quid existimabimus omne simul coelum ad nostras vires illis visum iri, qui talia contemplari valent? probabile scilicet videbitur multis, quantum magnitudo mundi superat Socratis aut Chaerephontis speciem, tantum quoque potentiam eius ac sapientiam atque intellectum pro ratione antecedere facultatem nostrarum dotes. Proinde tibi mihique ac multis aliis nostri similibus multa quidem impossibilia sunt eorum, quae aliis valde facilia: nam et tibias inflare artis expertibus, et legere aut scribere illiteratis multo magis arduum est, usque eo dum sint imperiti, quam facere mulieres ex avibus, aut aves ex mulieribus.

Since therefore man, as is evident, differs so much from man, what shall we suppose the whole heaven all together will seem, relative to our powers, to those who are able to contemplate such things? Doubtless it will appear probable to many that, inasmuch as the magnitude of the world surpasses the appearance of Socrates or Chaerephon, so far also its potency and sapience and intellect, in proportion, outstrip the faculty of our endowments. Accordingly, to you and me and to many others like ourselves, many things are indeed impossible which are very easy for others: for to blow the pipes for those untaught in the art, and to read or to write for the illiterate, is much more arduous—so long as they remain unskilled—than to make women out of birds, or birds out of women.

Natura vero acceptum in favo fere sine pedibus ac pennis animal, pedibus appositis atque alis, et varietate multa expoliens pulchraque et omnimoda colorum, apem sapientem produxit, divini mellis opificem: tum porro ex ovis mutis et inanimatis plura genera fingit alitum et terrestrium, aquaticorumque animalium, artibus quibusdam, ut veterum fert sententia, sacris aetheris magni ad tanti operis curam insuper usa. Cum ergo vires immortalium sint ingentes, nos mortales et pusilli plane, qui neque magna possumus perspicere, et ne parva quidem, in plerisque etiam, quae circa nos accidunt, haesitantes, non valeamus utique explorate quidquam statuere neque de Halcyonibus, nec de Lusciniis: famam autem fabulae, qualem tradiderunt parentes, talem et liberis meis, o ales lamentorum modulatrix, tradam, de tuis hymnis; tuumque pium et marito devinctum amorem saepe celebrabo, uxoribus meis Xanthippe et Myrto enarrans tum alia, tum praterea, qualem honorem nacta fueris a Diis. Tu quoque, Chaerephon, simile quiddam facias, non refugies.

Nature indeed, having received into the comb a creature almost without feet and wings, having set on feet and wings, and, with much variety, refining it with fair and all‑mannered colors, brought forth the wise bee, the artificer of divine honey: then furthermore out of mute and inanimate eggs she fashions many kinds of winged and terrestrial, and aquatic animals, by certain arts, as the opinion of the ancients bears, besides employing the sacred powers of the great aether for the care of so great a work. Since therefore the powers of the immortals are immense, we mortals and downright small, who neither
can clearly perceive great things, nor even small things, in very many matters too which happen around us, hesitating, are by no means able to determine anything with thorough inquiry, neither about the Halcyons nor about the Nightingales: but the report of the fable, such as the parents handed down, such will I hand down also to my children, O bird, modulatress of laments, concerning your hymns; and your pious love, bound to your husband, I will often celebrate, relating both other things and, moreover, what honor you obtained from the Gods, to my wives Xanthippe and Myrto. You also, Chaerephon, do something similar, do not
shrink back.

Chaer. Ita sane decet, o Socrates: habent nimirum a te dicta duplicem adhortationem, quae mutuae uxorum virorumque consuetudini conducat.

Chaer. Yes indeed it is fitting, O Socrates: your words plainly have a double exhortation, which may conduce to the mutual consuetude of wives and husbands.

So. Ergo, salutata Halcyone, progredi iam ad asty tempus est e Phalerico.

So. Therefore, Halcyon having been greeted, it is now time to proceed to the city from Phalerum.

Chaer. Nulla quidem in me est mora.

Chaer. There is indeed no delay on my part.

Halcyonem Leonis philosophi Academici esse, testantur Athen. II, & Laërt. in Plat. Nec Platoni hic dialogus elapsus est, sicut nonnulli putant, quos Socratis persona in errorem pellexit.

That the Halcyon belongs to Leon, an Academic philosopher, Athen. 2, & Laërt. in Plat. bear witness. Nor did this dialogue fall to Plato, as some think, whom the persona of Socrates lured into error.

Occasio Dialogi a cantu Alcedinis. Pulcherrimum est commentum, in quo splendide de immensa summi atque aeterni principis potestate disseritur, deque divinis rebus. COGN.

The occasion of the Dialogue arises from the song of the Halcyon. It is a most beautiful literary contrivance, in which a splendid disquisition is made concerning the immense power of the supreme and eternal Prince, and concerning divine matters. COGN.

Non est Luciani, sed Leonis Academici, si Antonio Mureto sua stat fides. Or. IV. Luciani quidem prorsus non esse, tum lenta & oscitans, tum sententiarum levitas, & argumentorum frigus, & delirationes arguunt fatis. MARCIL.

It is not Lucian’s, but Leo the Academic’s, if Antonio Muretus’s own credit stands. Or. 4. That it is indeed by no means Lucian’s, both the sluggish & yawning character, and the lightness of the sentences, & the coldness of the arguments, & the delirations sufficiently prove. MARCIL.

Halcyon quidem non est Luciani ex animi sententia loquentis, quippe Epicurei, & forte ex deterrimo Epicureorum genere, qui malos mores cum prava doctrina coniungebant: sed posset esse Luciani animi causa Platonicum agentis. Profecto haec elegans est Platonis imitatio, sed in qua hoc unum merito arguas futilitatis, quod serio narretur putidissima fabula, eique aptetur, quidquid in re gravi & comperta de divina potentia dici potuisset. sed si dictorum ineptam occasionem demseris, & sententias de divina potentia spectaveris seorsim, fatebere, vix quidquam de ea melius posse dici.

Halcyon indeed is not of Lucian speaking according to his mind, since he is an Epicurean, & perhaps of the worst genus of Epicureans, who used to conjoin bad morals with depraved doctrine: but it could be Lucian, for the sake of argument, acting the Platonic. Assuredly this is an elegant imitation of Plato, but in which you might with justice charge this one point of futility, that a most putrid little fable is narrated in earnest, & to it is fitted whatever could have been said, in a grave & well-ascertained matter, about divine power. But if you remove the inept occasion of the things said, & look at the sentences about divine power separately, you will confess that scarcely anything could be said better about it.

Ceterum de Halcyonis fabula vide Steph. Clerici Acad. Quaest.

Moreover, on the Halcyon fable see Steph. Clericus, Academic Questions.

V.CLER.

Halcyonem dialogum fuerunt olim qui Platoni tribuerent; sed inter aperte nothos numerat Diogenes Laërtius Platone p. 84 C. Hunc autem ipsum Dialogum ex Galaei Collectaneis aliisque satis constat, eum esse, qui Platoni tribuebatur; cum ibi inter eius opera, quamvis notatus, reperiatur. Leoni cuidam a Phavorino philosopho, teste eodem Diogene, tribuebatur; unde satis liquet, non posse Lucianum habere auctorem, qui Laërtio coaevus, Phavorino iunior fuit. Eum Leonem Academicum vocat Nicias Nicaensis apud Athenaeum XI. Muretus etiam Or. IV, & Tan.

There were once those who would attribute the Halcyon dialogue to Plato; but Diogenes Laertius numbers it among the openly spurious under Plato p. 84 C. Now this very Dialogue, from Galaeus’s Collectanea and other sources, is sufficiently agreed to be the one that used to be attributed to Plato; since there, among his works, although noted, it is found. It was attributed to a certain Leon by the philosopher Phavorinus, with the same Diogenes as witness; whence it is clear enough that it cannot have Lucian as author, who was coeval with Laertius, but younger than Phavorinus. Nicias of Nicaea calls that Leon an Academic in Athenaeus 11. Muretus also Or. 4, & Tan.

Faber in Notis ad Phaedri fab. p. 173 C. Et sane etiamsi haec testimonia non suppeterent, vix credibile est, Lucianum de Deorum vi & potentia tam recte sensisse & tam magnifice locutum. Vide Biblioth.

Faber in the Notes to Phaedrus’s fable, p. 173 C. And indeed, even if these testimonies were not forthcoming, it is scarcely credible that Lucian should have judged so rightly concerning the force and power of the Gods and spoken so magnificently. See the Bibliotheca.

Caesar. VII, p. 3. Platoni autem minime tribuerim, tum quia veteres reiecerunt, tum ob ea praecipue, quae de duabus Socratis uxoribus in fine leguntur. SOLAN.]

Caesar. 7, p. 3. But I would by no means attribute it to Plato, both because the ancients rejected it, and chiefly on account of the things that are read at the end about the two wives of Socrates. SOLAN.]