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This webpage reproduces the essay 本网页复制了该文章 De capienda ex inimicis utilitate 从敌人那里获取利益 by   通过 Plutarch   普鲁塔克 as published in Vol. II 如第二卷所发布 of the Loeb Classical Library edition, 1928 洛布古典丛书版，1928 年 The text is in the public domain. 该文本属于公共领域。 This page has been carefully proofread 本页面已仔细校对 and I believe it to be free of errors. 我相信它是没有错误的。 If you find a mistake though, 如果你发现错误， please let me know! 请告诉我！

(Vol. II)  （第二卷） Plutarch, Moralia   普鲁塔克，《道德论集》

 p3  How to Profit by One's Enemies
如何从敌人身上获利

 p5  86b 1 1 I observe, my dear Cornelius Pulcher,​1 that you have chosen the mildest form of official administration, in which you are as helpful as possible to the public interests while at the same time you show yourself to be very amiable in private to those who have audience with you.
1 1 我注意到，亲爱的科尼利厄斯·普尔彻，你选择了最温和的官方管理形式，在这种形式下，你尽可能地帮助公共利益，同时在与你会面的人面前表现得非常和蔼可亲。cNow it may be possible to find a country, in which, as it is recorded of Crete,​2 there are no wild animals, but a government which has not had to bear with envy or jealous rivalry or contention — emotions most productive of enmity — has not hitherto existed. For our very friendships, if nothing else, involve us in enmities. This is what the wise Chilon​3 had in mind, when he asked the man who boasted that he had no enemy whether he had no friend either. Therefore it seems to me to be the duty of a statesman not only to have thoroughly investigated the subject of enemies in general, but also in his reading of Xenophon​4 to have given more than passing attention to the remark that it is a trait of the man of sense "to derive profit even from his enemies." Some thoughts, therefore, on this subject, which I recently had occasion to express, I have put together in practically the same words, and now send them to you, with the omission, so far  p7 as possible, of matter contained in my Advice to Statesmen,​5
如今或许可以找到一个国家，那里如克里特岛所记载的那样，没有野生动物，但一个政府若未曾经历过嫉妒、争胜或纷争——这些最能滋生敌意的情感——至今尚未存在。因为即便是我们的友谊，若别无他物，也会将我们卷入敌意之中。这正是智者奇伦所想的，当他问那个自夸没有敌人的人是否也没有朋友时。因此，我认为政治家的职责不仅在于彻底研究一般意义上的敌人问题，而且在阅读色诺芬的著作时，应特别留意那句“智者能从敌人那里获益”的评论。因此，关于这一主题，我最近有机会表达的一些想法，几乎以相同的措辞整理出来，现寄给你，并尽可能省略了包含在我给政治家的建议中的内容。 dsince I observe that you often have that book close at hand.
既然我注意到你经常把那本书放在手边。

2 1 Primitive men were quite content if they could escape being injured by strange and fierce animals, and this was the aim and end of their struggles against the wild beasts; but their successors, by learning, as they did, how to make use of them, now profit by them through using their flesh for food, their hair for clothing, their gall and colostrum as medicine, and their skins as armour, so that there is good reason to fear that, if the supply of wild beasts should fail man, his life would become bestial, helpless, and uncivilized.​6 Since, then, it is enough for most people if they can avoid suffering ill-treatment at the hands of their enemies,
2 1 原始人若能免于被奇异凶猛的动物伤害便心满意足，这也是他们与野兽抗争的目标和终点；然而，他们的后代通过学习如何利用这些野兽，如今通过食用其肉、穿戴其毛、用其胆汁和初乳入药、以及以其皮为甲，从中获益。因此，有充分理由担忧，若野兽供应不足，人类的生活将变得野蛮、无助且不文明。6 既然大多数人只要能避免遭受敌人的虐待便已足够，eand since Xenophon​7 asserts that men of sense will even derive profit from those who are at variance with them, we must not refuse him credence, but rather try to discover the system and the art through which this admirable advantage is to be gained by those who find it impossible to live without an enemy.
既然色诺芬断言有理智的人甚至能从与他们意见不合的人那里获益，我们不应拒绝相信他，而应努力发现那种系统和艺术，通过它们，那些无法没有敌人生活的人可以获得这一令人钦佩的优势。

The farmer cannot domesticate every tree, nor can the huntsman tame every beast; and so they have sought to derive profit from these in ways to meet their other needs: the farmer from the trees that bear no fruit and the huntsman from the wild animals. The water of the sea is unfit to drink and tastes vile; yet fish thrive in it, and it is a medium for the dispatch and conveyance of travellers everywhere. The Satyr, at his first sight of fire,
农夫无法驯化每一棵树，猎人也不能驯服每一只野兽；因此他们设法从这些资源中获取利益，以满足其他需求：农夫从那些不结果实的树木中获益，猎人则从野生动物中获利。海水不适合饮用，味道令人作呕；然而鱼类在其中繁衍生息，它还是旅行者往来各地的媒介。萨堤尔初次见到火时，fwished to kiss and embrace it, but Prometheus said,
希望亲吻并拥抱它，但普罗米修斯说，

for fire burns him who touches it, yet it furnishes light and heat, and is an instrument of every craft for those who have learned to use it. So look at your enemy, and see whether, in spite of his being in most respects harmful and difficult to manage, he does not in some way or other afford you means of getting hold of him and of using him as you can use no one else, and so can be of profit to you.
火会烧伤触碰它的人，但它也为那些学会使用它的人提供光明和温暖，成为各种技艺的工具。因此，审视你的敌人，尽管他在大多数方面有害且难以驾驭，但看看他是否在某些方面为你提供了掌控并利用他的手段，这是你无法从他人那里获得的，从而可能对你有利。87Many of the circumstances of life are unkindly and hateful and repellent to those who have to meet them; yet you observe that some have employed their attacks of bodily illness for quiet resting, and trials which have fallen to the lot of many have but strengthened and trained them. Some, too, have made banishment and loss of property a means of leisure and philosophic study, as did Diogenes​9 and Crates.​10 And Zeno,​11 on learning that the ship which bore his venture had been wrecked, exclaimed, "A real kindness, O Fortune, that thou, too, dost join in driving us to the philosopher's cloak!" For just as those animals which have the strongest and soundest stomachs can eat and digest snakes and scorpions,
生活中的许多境遇对那些不得不面对它们的人来说是不友善、可憎且令人反感的；然而你注意到，有些人利用身体疾病的发作来安静地休息，许多人所遭遇的考验反而强化和锻炼了他们。有些人甚至将流放和财产损失转化为闲暇和哲学研究的手段，如第欧根尼和克拉特斯所做的那样。而芝诺在得知承载他冒险的船只失事后，惊呼道：“命运啊，你真是仁慈，竟也加入驱使我们披上哲学家斗篷的行列！”因为正如那些拥有最强健胃的动物能够吞食并消化蛇和蝎子一样，band there are some even that derive nourishment from stones and shells (for they transmute such things by reason of the vigour and heat of their spirit), while fastidious and sickly persons are nauseated if they partake of bread and wine, so fools spoil even their friendships, while wise men are able to make a fitting use even of their enmities.
有些生物甚至能从石头和贝壳中汲取养分（因为它们凭借精神的活力和热量转化这些物质），而挑剔和体弱的人食用面包和酒也会感到恶心；同样，愚人会糟蹋他们的友谊，而智者则能妥善利用他们的敌意。

 p11  3 1 In the first place, then, it seems to me that the most harmful element in enmity may be made most profitable to those who give heed. What is this? Your enemy, wide awake, is constantly lying in wait to take advantage of your actions, and seeking to gain some hold on you, and keeping a constant patrol about your life; and not only does his sight, like the sight of Lynceus,​12 penetrate the oak-tree and stones and tiles,
3 1 首先，在我看来，对于那些留心的人来说，敌意中最有害的元素可能变得最为有利。这是什么？你的敌人，时刻保持警觉，不断伺机利用你的行为，试图抓住你的把柄，并持续监视你的生活；他的视力，如同林叩斯（Lynceus）的视力，不仅能穿透橡树、石头和瓦片，cbut your enemy, through every friend and servant and acquaintance as well, so far as possible, plays the detective on your actions and digs his way into your plans and searches them through and through. Oftentimes we do not learn, until too late, of the illness or the deaths of our friends, so careless are we and neglectful; but our curiosity about our enemies all but prompts us to pry into their dreams; sickness, debts, and conjugal disagreements are more likely to be unknown to the very persons affected than to their enemy. Especially does he try to get hold of their failings and ferret them out. And just as vultures are drawn to the smell of decomposed bodies,
但你的敌人，通过每一个朋友、仆人和熟人，尽其所能地扮演侦探，窥探你的行动，挖掘你的计划，彻底搜查它们。我们常常直到为时已晚才得知朋友的疾病或死亡，因为我们如此粗心大意、疏忽大意；但我们对敌人的好奇心几乎驱使我们窥探他们的梦境；疾病、债务和夫妻间的争执，受影响的人自己可能都不知道，而他们的敌人却更可能知晓。尤其是，他试图抓住他们的弱点并揭露出来。正如秃鹫被腐烂尸体的气味所吸引，dbut have no power to discover those that are clean and healthy, so the infirmities, meannesses, and untoward experiences of life rouse the energies of the enemy, and it is such things as these that the malevolent pounce upon and seize and tear to pieces. Is this then profitable? Assuredly it is, to have to live circumspectly, to give heed to one's self, and not to do or say anything carelessly or inconsiderately, but always to keep one's life unassailable as though under an exact regimen. For the circumspection which thus represses the emotions
但却无力发现那些纯洁健康的事物，因此生活中的软弱、卑鄙和不幸经历会激起敌人的力量，而正是这些事物，恶意之人会猛扑、抓住并撕碎。那么，这有益吗？确实有益，它要求我们谨慎生活，关注自身，不轻率行事或言语，始终如严格养生般保持生活的无懈可击。因为这种抑制情感的谨慎，eand keeps the reasoning power within bounds gives practice and purpose in living a life that  p13 is fair and free from reproach. For just as states which are chastened by border warfare and continual campaigning become well content with good order and a sound government, so persons who have been compelled on account of enmities to practise soberness of living, to guard against indolence and contemptuousness, and to let some good purpose prompt each act, are insensibly led by force of habit to make no mistakes, and are made orderly in their behaviour, even if reason co-operate but slightly. For when men keep always ready in mind the thought that
并且将理性力量保持在界限之内，为过一种公正且无可指责的生活提供了实践和目的。正如那些因边境战争和持续征战而受到磨砺的国家，会满足于良好的秩序和健全的政府，同样，那些因敌对关系而被迫实践节制生活、防范懒散与傲慢，并让每个行动都受到良好目的驱使的人，会不知不觉地因习惯的力量而避免犯错，并在行为上变得有序，即使理性的作用微乎其微。因为当人们心中常备着这样的想法时，

it causes them to face about and turn aside and abandon such things as give their enemies occasion for rejoi­cing and derision. Furthermore, we observe that the Dionysiac artists​14 often play their parts in the theatres in a listless, dispirited, and inaccurate way when they are by themselves; but when there is rivalry and competition with another company, then they apply not only themselves but their instruments more attentively, picking their strings and tuning them and playing their flutes in more exact harmony. So the man who knows that his enemy is his competitor in life and repute is more heedful of himself,
它使他们转身避开并放弃那些给敌人带来欢欣和嘲笑的事物。此外，我们观察到，酒神艺术家们独自在剧院演出时，常常表现得无精打采、沮丧且不准确；但当有另一剧团与之竞争时，他们不仅自己更加专注，连乐器也调得更仔细，弦音更精准，笛声更和谐。因此，知道自己的敌人在生活和名誉上是竞争对手的人，会更加留意自己的言行。88and more circumspect about his action, and brings his life into a more thorough harmony. For it is a peculiar mark of vice, that we feel more ashamed of our faults before our enemies than before our friends. This is the ground of Nasica's remark, when some expressed their belief that the power of the Romans was now secure, inasmuch as the Carthaginians had been annihilated and  p15 the Achaeans reduced to subjection. "Nay," he said, "now is our position really dangerous, since we have left for ourselves none to make us either afraid or ashamed."
并且更加谨慎地对待自己的行为，使生活达到更彻底的和谐。因为恶行的一个显著特征是，我们在敌人面前比在朋友面前对自己的过失感到更加羞愧。这就是纳西卡发表那番言论的背景，当时有人认为罗马的势力现已稳固，因为迦太基人已被消灭，亚该亚人也已臣服。他说：“不，现在我们的处境才真正危险，因为我们已没有让自己感到害怕或羞愧的对象了。”

4 1  bMoreover, as a supplement to this take the declaration of Diogenes,​15 which is thoroughly philosophic and statesmanlike: "How shall I defend myself against my enemy?" "By proving yourself good and honourable." Men are much distressed when they see their enemies' horses winning renown or their dogs gaining approval. At the sight of a well-tilled field or a flourishing garden they groan. What, think you, would be their state of mind if you were to show yourself to be an honest, sensible man and a useful citizen, of high repute in speech, clean in actions, orderly in living,
此外，作为对此的补充，引用第欧根尼的声明，这是完全哲学和政治家的：“我该如何防御我的敌人？”“通过证明自己是善良和可敬的。”当人们看到敌人的马匹赢得声誉或他们的狗获得认可时，他们会非常痛苦。看到一片耕作良好的田地或一个繁茂的花园，他们会叹息。试想，如果你展示自己是一个诚实、明智的人，一个有用的公民，在言语上有很高的声誉，行为干净，生活有序，他们的心态会如何？

Pindar​17 says,
品达 17 说，

cnot absolutely or universally, however, but only those who realize that they are outdone by their enemies in diligence, goodness, magnanimity, kindly deeds, and good works. These are the things which, as Demosthenes​18 puts it, "retard the tongue, stop the mouth, constrict the throat, and leave one with nothing to say."
然而，并非绝对或普遍如此，而是只有那些意识到自己在勤奋、善良、宽宏大量、善行和善举方面被敌人超越的人。正如德摩斯梯尼所言，这些事情“阻碍了舌头，封住了嘴巴，紧缩了喉咙，让人无话可说。”

If you wish to distress the man who hates you, do not revile him as lewd, effeminate, licentious, vulgar,  p17 or illiberal, but be a man yourself, show self-control, be truthful, and treat with kindness and justice those who have to deal with you.
若想让憎恨你的人痛苦，不要以淫荡、柔弱、放纵、粗俗或狭隘来辱骂他，而应自己做个有节制、诚实、善良且公正的人，以此对待与你交往之人。dAnd if you are led into reviling, remove yourself as far as possible from the things for which you revile him. Enter within the portals of your own soul, look about to see if there be any rottenness there, lest some vice lurking somewhere within whisper to you the words of the tragedian:
若你被引向谩骂，尽可能远离那些你因此谩骂他的事物。深入你灵魂的门户，环顾四周，看看是否有腐朽之处，以免潜伏在某处的恶习向你低语悲剧诗人的话语：

If you call your enemy uneducated, strive to intensify in yourself the love of learning and industry; if you call him a coward, rouse even more your self-reliance and manliness; if you call him unchaste and licentious, obliterate from your soul whatever trace of devotion to pleasure may be lurking there unperceived. For there is nothing more disgraceful or painful than evil-speaking that recoils upon its author. So reflected light appears to be the more troublesome in cases of weak eyesight, and the same is true of censures that by the truth are brought back upon the very persons who are responsible for them.
若你称敌人为无知，便应加倍培养自己对学问与勤奋的热爱；若你称他为懦夫，则更应激发自身的自信与刚毅；若你指摘其不贞与放荡，便需从灵魂深处抹去任何可能潜藏的对享乐的沉迷。因为，没有什么比恶语中伤反噬其主更令人羞耻或痛苦的了。正如微弱视力下反射的光线更显烦扰，那些因真相而反弹至始作俑者身上的责难亦是如此。eFor as surely the north-east wind​21 brings the clouds, so surely does a bad life bring revilings upon itself.
正如东北风 21 必定带来云彩，邪恶的生活也必定招致辱骂。

5 1 As often as Plato​22 found himself in the company of persons whose conduct was unseemly, he was wont to say to himself, "Is it possible that I am like them?" But if the man who reviles another's  p19 life will at once carefully inspect his own, and readjust it by directing and turning it aside into the opposite course, he will have gained something useful from this reviling, which, otherwise, not only gives the impression of being useless and inane, but is so in fact.
5 1 每当柏拉图发现自己与行为不端的人为伍时，他常常会自问：“我是否也像他们一样？”但如果一个责难他人生活的人能立即仔细审视自己的生活，并通过引导和转向相反的方向来调整它，那么他将从这种责难中获得一些有益的东西，否则，这种责难不仅显得无用和空洞，实际上也是如此。

Now most people laugh if a man who is bald or hump-backed reviles and jeers at others for being in such case;
现在，如果一个秃头或驼背的人嘲笑别人处于这种情况，大多数人都会笑；ffor it is altogether ridiculous to indulge in reviling and jeering at anything that affords to another the opportunity for a caustic retort. For example, Leo​23 of Byzantium, being reviled by a humpback for the weakness of his eyes, said, "You reproach me with that which can happen to any man, while you bear on your back the mark of God's wrath!" Do not therefore ever revile an adulterer when you yourself are given to unnatural lust, nor a profligate when you yourself are stingy.
因为沉溺于谩骂和嘲笑任何给他人提供尖刻反驳机会的事情是完全荒谬的。例如，拜占庭的利奥 23 世因眼睛的弱点被一个驼背人辱骂时，他说：“你责备我的是任何男人都可能遇到的事，而你背上却背负着上帝愤怒的标记！”因此，当你自己沉溺于不自然的欲望时，不要谩骂通奸者；当你自己吝啬时，也不要谩骂挥霍者。

are the words of Alcmeon to Adrastus. What then does Adrastus say? He reproaches the speaker with a shameful deed which is not another's but all his own:
这是阿尔克迈翁对阿德拉斯托斯说的话。那么阿德拉斯托斯说了什么？他责备说话者做了一件可耻的事，这件事不是别人的，而是他自己做的：

Domitius remarked to Crassus, "Did you not weep at the death of a lamprey​25 which was being kept for you in a fish-pond?" And the other replied, "Did you not bury three wives and not shed a tear?" The man who is going to indulge in reviling need not be smart and loud-voiced and aggressive, but he must be irreproachable and unimpeachable. For upon nobody does the divine power seem so to enjoin  p21 the precept, "Know thyself," as upon him who purposes to censure another, so that such persons may not, by saying what they want to say, have to hear what they do not want to hear. For a person of this type, as Sophocles​26 puts it,
多米提乌斯对克拉苏说：“你不是为了一条为你养在鱼塘里的鳗鱼 25 的死而哭泣吗？”而对方回答：“你不是埋葬了三个妻子却一滴眼泪也没流吗？”打算沉溺于谩骂的人不需要聪明、嗓门大和咄咄逼人，但他必须无可指责和无可非议。因为对于打算指责他人的人来说，似乎没有人比他们更需要神明所命令的“认识你自己”这一箴言了，这样他们才不至于因为说了想说的话，而不得不听到不想听的话。正如索福克勒斯 26 所说，对于这种人来说，

6 1 There may be, then, so much that is profitable and useful in reviling one's enemy; but no less profit lies in the alternative of being reviled oneself and ill spoken of by one's enemies. Hence Antisthenes​27 was quite right in saying that, as a matter of self-preservation, men have need of true friends or else of ardent enemies; for the first by admonition, and the second by reviling, turn them from error. But since friendship's voice has nowadays become thin and weak when it comes to frank speaking, while its flattery is voluble and its admonition mute,
6 1 因此，诋毁敌人可能有许多益处和用处；但同样，被敌人诋毁和恶言相向也蕴含着不小的利益。因此，安提西尼​ 27 说得非常正确，为了自我保护，人们需要真正的朋友或热忱的敌人；因为前者通过劝诫，后者通过诋毁，都能使人远离错误。然而，如今在直言不讳方面，友谊的声音变得微弱无力，而其奉承却滔滔不绝，劝诫则沉默无声，cwe have to depend upon our enemies to hear the truth. For as Telephus,​28 unable to find a suitable physician, subjected his wound to his enemy's spear, so those who are cut off from benevolent admonition must submit with patience to the remarks of a malevolent enemy if he exposes and reprehends their vice, and they must give consideration to the facts only, and not to what is in the mind of the detractor. Another parallel is the case of the man who, with intent to kill the Thessalian Prometheus,​29 smote with his sword a tumour which Prometheus had, and opened it so that the man's life  p23 was saved, and he obtained relief from his tumour through its bursting; so oftentimes reviling launched upon a man by the prompting of anger or enmity cures some evil in his soul
我们必须依赖敌人来听取真相。正如泰莱弗斯（Telephus）找不到合适的医生，便将自己的伤口暴露于敌人的矛下，那些被剥夺了善意劝诫的人，若恶意的敌人揭露并谴责他们的恶习，也应耐心接受其言论，仅考虑事实本身，而非诋毁者的用心。另一相似情形是，有人意图杀害色萨利的普罗米修斯（Prometheus），却用剑击中了他身上的肿瘤，使其破裂，反而救了普罗米修斯的性命，并因肿瘤破裂而解除了痛苦；同样，由愤怒或敌意驱使的辱骂，时常能治愈一个人灵魂中的某些邪恶。dwhich either was not recognized or was disregarded by him. But most persons on being reviled do not stop to think whether the reproach is applicable to themselves, but they try to think what other form of reproach is applicable to the reviler, and, just as wrestlers do not wipe the dust from off their own bodies, so these persons do not wipe off the revilings from themselves, but they besmear one another, and in consequence get besmirched and begrimed by each other as they grapple together. But it is most imperative that the man who is ill spoken of by an enemy should rid himself of the attribute in question, than that he should get rid of a stain on his clothes to which his attention has been called; and if anybody mentions things which are not really attributes of ours, we should nevertheless seek to learn the cause which has given rise to such slanderous assertions,
这些责备要么未被其识别，要么被他置之不理。然而，大多数人在遭受辱骂时，并不会停下来思考这些指责是否适用于自己，而是试图找出适用于辱骂者的其他形式的指责。正如摔跤手不会擦去自己身上的尘土，这些人也不清除自己身上的责难，反而互相涂抹，结果在纠缠中彼此弄得满身污垢。但最重要的是，被敌人恶语相向的人应当摆脱那些被指责的特质，这比去除衣服上被指出的污渍更为紧要；如果有人提及并非我们真正拥有的特质，我们仍应探究导致此类诽谤言论产生的原因。eand we must exercise vigilance, for fear that we unwittingly commit some error either approximating or resembling the one mentioned. For example, an unwarranted suspicion of unmanliness was aroused against Lacydes, king of the Argives, by a certain arrangement of his hair and a mincing gait, and Pompey​30 suffered in the same way on account of his habit of scratching his head with one finger, although he was very far removed from effeminacy and licentiousness. Crassus​31 incurred the charge of being too intimate with one of the Vestal virgins, when he only wanted to buy from her a piece of good land, and for this reason had many private  p25 interviews with her and paid her much attention. Again, Postumia's​32 ready laughter and overbold talk in men's company
我们必须保持警惕，以免无意中犯下与上述错误相似或相近的错误。例如，阿尔戈斯国王拉西德斯因某种发型和轻佻的步态而引起了不必要的怀疑，认为他缺乏男子气概；庞培也因习惯用一根手指挠头而遭受同样的误解，尽管他远非柔弱或放荡之人。克拉苏因与一位维斯塔贞女过于亲密而受到指控，实际上他只是想从她那里购买一块好地，为此多次私下会面并给予她诸多关注。同样，波斯图米娅在男性面前的大笑和过于大胆的言辞，fput her under unjust suspicion, that she was tried for unchastity. She was found innocent of the charge, but in dismissing her the Pontifex Maximus, Spurius Minucius, reminded her that the language she used should have no less dignity than her life. And again Pausanias inflicted on Themistocles,​33 who was doing nothing wrong, the suspicion of treason by treating him as a friend, and by writing and sending messages to him continually.
使她蒙受不公的怀疑，以致因不贞而受审。她被判无罪，但在释放她时，大祭司斯普里乌斯·米努修斯提醒她，她的言辞应与她的生活一样庄重。同样，保萨尼阿斯对并无过错的忒米斯托克利施加了叛国的嫌疑，通过以朋友相待，不断写信和传递消息给他。

7 1 Whenever, then, anything untrue has been said, you must not despise and disregard it just because it is false, but rather consider what word or act of yours, which of your pursuits or associations,
7 1 因此，每当听到不真实的言论时，不要仅仅因为它是虚假的就轻视和忽视它，而应考虑你的哪些言辞或行为、追求或交往，90has given colour to the calumny, and then be studiously careful to avoid it. For if others by becoming involved in undesired situations thereby learn a useful lesson — just as Merope says that
给诽谤增添了色彩，然后要刻意避免它。因为如果其他人因陷入不希望的情况而学到有用的教训——正如梅洛普所说——

what is to hinder a man from taking his enemy as his teacher without fee, and profiting thereby, and thus learning, to some extent, the things of which he was unaware? For there are many things which an enemy is quicker to perceive than a friend (for Love is blind regarding the loved one, as Plato​35 says), and inherent in hatred, along with curiosity, is the inability to hold one's tongue.
一个人为何不能免费将敌人当作老师，从中获益，从而在一定程度上学习到自己未曾意识到的事物呢？因为有许多事情，敌人比朋友更快察觉（正如柏拉图所言，爱情对所爱之人是盲目的），而仇恨中除了好奇心，还伴随着无法守口如瓶的特性。bHiero​36 was reviled by  p27 one of his enemies for his offensive breath; so when he went home he said to his wife, "What do you mean? Even you never told me of this." But she being virtuous and innocent said, "I supposed that all men smelt so." Thus it is that things which are perceptible, material, and evident to all the world, may sooner be learned from our enemies than from our friends and close associates.
希罗 36 因其令人不快的口气而遭到 p27 一个敌人的辱骂；于是回家后，他对妻子说：“你这是什么意思？连你都没告诉过我这件事。”但她既贞洁又无辜，说道：“我以为所有男人都是这样的。”由此可见，那些对全世界来说都是可感知的、物质的和显而易见的事物，可能从敌人那里比从朋友和亲密伙伴那里更容易学到。

8 1 But, quite apart from this, control over the tongue, which is no small part of virtue, is something which it is impossible
8 1 但是，撇开这一点不谈，对舌头的控制——这是美德中不小的一部分——是不可能cto keep always in subjection and obedience to the reasoning faculties, unless a man by training, practice, and industry has mastered the worst of his emotions, such as anger, for example. For the "voice that slips out unintended,"​37a and the
要始终保持对理性能力的服从和顺从，除非一个人通过训练、实践和勤奋已经掌控了他最糟糕的情绪，例如愤怒。因为“无意中溜出的声音”，37a 和

and   和

are all incident to temperaments that are quite untrained, and are unsteady and fluctuating, so to speak, owing to weakness of will, headstrong opinions, and a reckless way of living. Just for a word, the lightest thing in the world, is ordained, according to the divine Plato,​38 heaviest punishment, coming from both gods and men.
皆因性情全然未经训练，意志薄弱、固执己见且生活放纵所致。正如神圣的柏拉图所言，仅为一言——世间最轻之物，却招致神人共愤，施以最重之罚。dBut silence cannot under any circumstances be called to an accounting (it is more than a preventive of thirst, as Hippocrates​39 says of it), and in the midst of reviling it is  p29 dignified and Socratic, or rather Heraclean, if it be true that Heracles
但在任何情况下，沉默都无法被要求作出解释（它不仅仅是预防口渴的手段，正如希波克拉底所言），在谩骂之中，它显得庄重且苏格拉底式，或者更确切地说，赫拉克勒斯式，如果赫拉克勒斯确实如此的话

Indeed, there is nothing more dignified and noble than to maintain a calm demeanour when an enemy reviles one,
确实，当敌人辱骂时，保持冷静的态度是最为庄重和高贵的

but far more important is the practice. If you once acquire the habit of bearing an enemy's abuse in silence, you will very easily bear up under a wife's attack when she rails at you, and without discomposure will patiently hear the most bitter utterances of a friend or a brother; and when you meet with blows or missiles at the hands of a father or mother, you will show no sign of passion or wrath.
但更重要的是实践。如果你一旦养成了默默忍受敌人辱骂的习惯，你将很容易承受妻子的攻击，当她责骂你时，你也会心平气和地耐心倾听朋友或兄弟最尖刻的言辞；当你面对父母的手中的打击或投掷物时，你也不会表现出激情或愤怒。eFor instance, Socrates bore with Xanthippe,​42 who was irascible and acrimonious, for he thought that he should have no difficulty in getting along with other people if he accustomed himself to bear patiently with her; but it is much better to secure this training from the scurrilous, angry, scoffing, and abusive attacks of enemies and outsiders, and thus accustom the temper to be unruffled and not even impatient in the midst of reviling.
例如，苏格拉底忍受了脾气暴躁、尖酸刻薄的克珊西普，因为他认为如果习惯了耐心地忍受她，与其他人相处就不会有困难；但更好的方法是从敌人和外人那里获得这种训练，通过他们粗俗、愤怒、嘲笑和辱骂的攻击，使性情习惯于在谩骂中保持平静，甚至不感到不耐烦。

9 1 In this manner, then, it is possible for us to display the qualities of gentleness and forbearance in connexion with our enmities, and also straightforwardness, magnanimity, and goodness better than in our friendships.
9 1 因此，我们有可能在与敌人的关系中展现出温柔和忍耐的品质，以及比在友谊中更直接的坦率、宽宏大量和善良。fFor it is not so honourable to do a good turn to a friend as it is disgraceful not to do it when he is in need; but even to forgo taking  p31 vengeance on an enemy when he offers a good opportunity is a handsome thing to do. But in case a man shows compassion for an enemy in affliction, and gives a helping hand to him when he has come to be in need, and displays some concern and zeal in behalf of his children and his household affairs when they come to want, I say that whosoever does not feel affection for such a man because of his kindliness, or does not commend his goodness,
因为对朋友施以援手固然光荣，但在朋友需要时不伸出援手则更为可耻；然而，即便在敌人提供良机时放弃报复，也是值得称赞的行为。若有人对遭遇不幸的敌人表现出同情，在其陷入困境时伸出援手，并在其子女及家庭事务陷入困境时展现出关切与热忱，那么，我说，若有人因他的仁慈而不对其心生好感，或不称赞他的善良，

When Caesar gave orders that the statues in honour of Pompey, which had been thrown down, should be restored, Cicero​44 said to him, "You have restored Pompey's statues, but you have made your own secure." Wherefore there must be no scanting of commendation or due honour in the case of an enemy who has justly gained a fair repute. For such an attitude wins greater commendation for those who bestow it, and inspires confidence, when later a man makes a complaint that he does so, not because he hates the person, but because he disapproves of the action.
当凯撒下令恢复被推倒的庞培雕像时，西塞罗对他说：“你恢复了庞培的雕像，但也稳固了自己的地位。”因此，对于公正赢得美誉的敌人，不应吝啬赞扬或应有的荣誉。因为这种态度能为给予赞扬的人赢得更大的赞誉，并在日后当某人提出抱怨时，使人相信他这样做并非出于对个人的憎恨，而是对行为的不认同。bBut best of all, and most advantageous, is the fact that a man is farthest removed from envying the good fortune of his friends or the success of his relatives, if he has acquired the habit of commending his enemies, and feeling no pang and cherishing no grudge when they prosper. And yet what other process of training produces greater benefit to our souls or a better disposition, than does that which takes from us all our jealousy and our proneness to envy? Just as many of the things which are necessary in war, but bad under other conditions, when they once acquire the sanction of custom and law,  p33 cannot easily be abolished by the people even though the people are being injured by them, so enmity introduces envy along with hatred, and leaves as a residue jealousy, joy over others' misfortunes, and vindictiveness. Moreover, knavery, deceit, and intrigue,
但最美好且最有利的是，一个人若养成了称赞敌人并在他们成功时不感痛苦、不怀怨恨的习惯，那么他将最大限度地远离嫉妒朋友的幸运或亲戚的成功。然而，除了那种能消除我们所有嫉妒和易妒倾向的训练过程外，还有什么其他过程能给我们的灵魂带来更大的益处或更好的性情呢？正如许多在战争中必要但在其他条件下有害的事物，一旦获得习俗和法律的认可，即使人们因此受到伤害，也难以轻易废除；同样，敌意伴随着仇恨引入嫉妒，并留下嫉妒、幸灾乐祸和报复心作为残余。此外，奸诈、欺骗和阴谋诡计，cwhich seem not bad or unjust when employed against an enemy, if once they find a lodgement, acquire a permanent tenure, and are hard to eject. The next thing is that men of themselves employ these against their friends through force of habit, unless they are on their guard against using them against their enemies. If then Pythagoras​45 was right when, in trying to accustom men to refrain from cruelty and rapacity in connexion with dumb animals, he used to intercede with fowlers, and buy up catches of fish and direct that they be released, and forbid the killing of any domesticated animal, it is surely a grander achievement by far,
这些手段在对付敌人时似乎并不坏或不公，一旦它们找到立足点，就会获得永久的使用权，并且难以根除。接下来，人们会出于习惯，自然而然地用这些手段对付朋友，除非他们警惕不对敌人使用这些手段。如果毕达哥拉斯在试图让人们习惯于不对哑巴动物残忍和掠夺时，曾向捕鸟者求情，购买捕获的鱼并指示将其放生，并禁止杀害任何家养动物，那么这无疑是一项更为伟大的成就，din disagreements and contentions with human beings, for a man to be a noble, honest, and ingenuous enemy, and to repress and put down his base, ignoble, and knavish propensities, so that in his dealings with his friends he may be always steadfast and may keep himself from wrongdoing. Scaurus was an enemy of Domitius and his accuser before the law.​46 Now a servant of Domitius came to Scaurus before the trial, claiming to have information on some matters that had escaped Scaurus's knowledge, but Scaurus would not let him speak, and caused the man to be arrested and taken back to his master. When Cato was prosecuting Murena for corrupt political practices and was getting together his evidence, there followed him, in accordance with the usage of the  p35 time,​47 men who watched what was being done.
在与人类的争执和冲突中，一个人应成为高尚、诚实且坦率的对手，抑制并压制其卑劣、不光彩及狡诈的倾向，以便在与朋友交往时始终坚定不移，避免犯错。斯卡鲁斯是多米提乌斯的敌人，并在法律上指控他。46 现在，多米提乌斯的一名仆人在审判前来到斯卡鲁斯处，声称掌握了一些斯卡鲁斯未曾知晓的信息，但斯卡鲁斯拒绝让他发言，并下令逮捕此人并将其送回其主人处。当加图因腐败政治行为起诉穆雷纳并收集证据时，按照当时的惯例，47 有人跟随他，监视所发生的一切。eVery often they would ask him if he was intending that day to gather evidence or to do any work on the case, and if he said "No," they believed him and went away. In these facts may be found the greatest proof of Cato's repute; but it is a greater thing, and indeed the noblest, that, if we acquire the habit of practising honesty in dealing even with our enemies, we shall never deal dishonestly and knavishly with our intimate associates and friends.
他们常常会问他，那天是否打算收集证据或处理案件，如果他回答“不”，他们就会相信他并离开。这些事实或许能证明卡托的声望；但更伟大、更崇高的在于，如果我们养成在与敌人打交道时也秉持诚实的习惯，那么我们就永远不会对亲密伙伴和朋友做出不诚实和欺诈的行为。

10 1 But since
10 1 但既然

as Simonides​48 puts it, and since all human nature bears its crop of contention, jealousy, and envy,
正如西蒙尼德斯所言，既然所有人性都孕育着争执、嫉妒和嫉妒的果实，

as Pindar​49 says, a man would profit in no moderate degree by venting these emotions upon his enemies, and turning the course of such discharges,​50 so to speak, as far away from his associates and relatives. This fact, as it seems, a statesman, Demus by name,​51 apprehended: when he found himself on the winning side in a civic strife in Chios, he advised his party associates not to banish all their opponents, but to leave some of them behind,
正如品达所言，一个人若能将这些情绪发泄在敌人身上，并尽可能远离亲友，便能从中获得不小的益处。政治家德穆斯似乎领悟到了这一点：当他在希俄斯的市民纷争中获胜时，他建议同党不要驱逐所有对手，而是留下一些。92"in order," he said, "that we may not begin to quarrel  p37 with our friends, through being completely rid of our enemies." So also in our own case, if our emotions of this sort are expended upon our enemies, they will cause less annoyance to our friends. For "a potter" must not "envy potter," nor "a minstrel a minstrel," as Hesiod​52 puts it, nor must there be any feeling of rivalry against a neighbour or relative or brother who is "winning his way towards riches" and meeting with prosperity. But if there is no other way of getting rid of strifes, and contentions,
“为了，”他说，“我们不至于因为彻底摆脱了敌人而开始与朋友们争吵。”同样，在我们自己的情况下，如果这类情绪发泄在敌人身上，它们对朋友造成的困扰就会减少。因为正如赫西俄德所言，“陶工不应嫉妒陶工”，“歌手也不应嫉妒歌手”，也不应对邻居、亲戚或兄弟产生任何竞争情绪，尤其是当他们“正走向财富”并迎来繁荣时。但如果没有其他方法消除纷争和争执，baccustom yourself to feel the sting of resentment when your enemies enjoy health and happiness, and whet your contentiousness to a sharp jagged edge on these. Just as skilled gardeners believe that they improve their roses and violets by planting beside them garlic and onions (since whatever pungency and malodorousness there is in what the plants feed on is all drawn off into the vegetables), thus also your enemy, by taking up and diverting to himself your malice and jealousy, will render you more kindly and less disagreeable to your friends in their prosperity. For this reason it is with our enemies that we must also engage in rivalry for repute or office or honest money-getting, not only feeling the sting of resentment if they get the advantage of us, but also watching carefully
习惯在敌人享受健康与幸福时感受到怨恨的刺痛，并以此磨砺你的争强好胜之心至锋利如锯齿。正如技艺高超的园丁认为，通过在玫瑰和紫罗兰旁种植大蒜和洋葱能改善它们（因为植物吸收的所有辛辣与恶臭都被蔬菜所吸纳），同样地，你的敌人通过吸收并转移你的恶意与嫉妒，将使你在朋友成功时显得更为和善、不易惹人厌。因此，我们必须在名誉、职位或正当财富的竞争中与敌人较量，不仅在他们占上风时感到怨恨之刺，还需密切关注。cevery means by which they get the advantage, and trying to surpass them in painstaking, diligence, self-control, and self-criticism: after the manner of Themistocles, who said that Miltiades' victory at Marathon would not let him sleep.​53 For he who thinks that it is by mere good luck that his enemy surpasses him in public offices, in pleading cases, in state administration, or in his standing with friends  p39 and leading men, and who from activity and emulation sinks down into a state of utter jealousy and discouragement, has abiding with him an envy that is inert and ineffectual. If, however, a man is not blind​54 in regard to the object of his hatred, but makes himself an honest observer of the other's life, character, words, and deeds, he will discover that most of the successes which excite the envy of others come to those who have won them
他们利用一切手段获取优势，并试图在刻苦、勤奋、自制和自我批评方面超越对方：正如地米斯托克利所言，米提亚德在马拉松的胜利让他无法安眠。53 因为，若有人认为敌人之所以在公职、诉讼、国家管理或与朋友及重要人物的关系上超越自己，纯粹是运气使然，并因此从积极竞争陷入彻底的嫉妒与沮丧之中，那么他心中便怀有一种既无力又无效的嫉妒。然而，54 若一个人对其憎恨的对象并非视而不见，而是诚实地观察对方的生活、性格、言行，便会发现，那些激起他人嫉妒的成功，大多属于那些通过自身努力赢得它们的人。das the result of painstaking, forethought, and fair conduct, and so, bending all his energies in this direction, he will put into practice his own ambitions and high aspirations, and will eradicate his listlessness and indolence.
由于艰苦努力、深谋远虑和公正行为的结果，他将全力以赴地朝这个方向努力，实践自己的抱负和崇高理想，消除懒散和怠惰。

11 1 But even if our enemies by flattery, knavery, bribery, or hireling service appear to reap their reward in the form of dishonourable and sordid influence at court or in the government, they will not be a source of annoyance but rather of joy to us when we compare our own freedom, the simplicity of our life, and its immunity from scurrilous attack.
11 1 但即使我们的敌人通过阿谀奉承、奸诈狡猾、贿赂或雇佣服务，似乎在宫廷或政府中获得了不光彩和卑劣的影响力作为回报，他们也不会成为我们的烦恼之源，反而会让我们感到喜悦，因为我们可以比较我们自己的自由、生活的简朴以及免受恶意攻击的免疫力。eFor "all the gold on earth and beneath the earth is not worth so much as virtue," as Plato​55 says, and we must always keep ready in mind the sentiment of Solon:56
柏拉图曾说，“世上和地下的所有黄金都不及美德的价值”，我们必须时刻铭记梭伦的箴言

nor yet the acclamations of spectators who have dined at our expense, nor honours such as front seats among eunuchs and concubines, and royal governor­ships; for nothing enviable or noble ever springs from dishonour.
也不要那些以我们为代价享用盛宴的观众的欢呼，或是宦官和嫔妃前座的荣誉，以及总督的职位；因为没有什么值得羡慕或高贵的事物会从不名誉中产生。fBut since "love is blind regarding  p41 the loved one," as Plato​57 says, and it is rather our enemies who by their unseemly conduct afford us an opportunity to view our own, neither our joy at their failures nor our sorrow at their successes ought to go without being employed to some purpose, but we should take into account both their failures and successes in studying how by guarding against the former we may be better than they, and by imitating the latter no worse.
但既然如柏拉图所言，“爱对所爱之人是盲目的”，反而是我们的敌人通过其不当行为为我们提供了审视自身的机会，我们对他们失败的喜悦或对他们成功的悲伤都不应毫无目的地产生，而应在研究如何通过防范前者使我们优于他们，以及通过模仿后者使我们不逊色于他们时，将他们的失败与成功一并考虑。

---

The Editor's Notes:   编者按：

1 Presumably Cn. Cornelius Pulcher, who was procurator in Achaea towards the close of Plutarch's life. He also held various other offices. Cf. Corpus Inscr. Graec. I.1186.
1 大概是 Cn. Cornelius Pulcher，他在普鲁塔克晚年时担任阿卡亚的财务官。他还担任过其他各种职务。参见 Corpus Inscr. Graec. I.1186。

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2 This tradition in regard to Crete is found in several ancient writers. Cf. for example Pliny, Nat. Hist. VIII.83.
2 关于克里特岛的这一传统见于几位古代作家。例如，参见普林尼，《自然史》VIII.83。

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3 The same remark is quoted by Plutarch in Moralia 96A. Cf. also Aulus Gellius, I.3.
3 同样的评论被普鲁塔克在《道德论》96A 中引用。另见奥卢斯·格利乌斯，I.3。

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4 In Œconomicus I.15.
4 在《经济论》I.15 中。

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5 This work has been preserved; it is to be found in the Moralia, 798A-825F.
5 这部作品得以保存；它可以在《道德论集》（Moralia）的 798A-825F 部分找到。

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6 Cf. Moralia, 964A.
6 参见《道德论集》，964A。

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7 Œconomicus, I.15; cf. also Cyropaedia, I.6.11.
7 Œconomicus, I.15; 另参见 Cyropaedia, I.6.11。

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8 From Prometheus the Fire-bearer of Aeschylus. Cf. Nauck, Trag. Graec. Frag., Aeschylus, No. 207.
8 引自埃斯库罗斯的《持火者普罗米修斯》。参见瑙克，《希腊悲剧残篇》，埃斯库罗斯，第 207 号。

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9 Cf. Diogenes Laertius, VI.20 ff.
参见第欧根尼·拉尔修，VI.20 及以下。

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10 Ibid. VI.85.
10 同上，VI.85。

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11 The remark of Zeno is again referred to by Plutarch in Moralia, 467D and 603D; cf. also Diogenes Laertius, VII.5, and Seneca, De animi tranquillitate, chap. XIII.
11 普鲁塔克在《道德论》467D 和 603D 中再次提到了芝诺的评论；另参见第欧根尼·拉尔修，VII.5，以及塞内加，《论心灵的安宁》，第十三章。

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12 Lynceus was gifted with superhuman powers of vision: cf. for example Moralia, 1083D; Pindar, Nemean Odes, X.60; Horace, Epistles, I.1.28, and Pausanias, IV.2.
12 林叩斯被赋予了超人的视力：参见例如《道德论集》，1083D；品达，《涅墨亚颂歌》，X.60；贺拉斯，《书信集》，I.1.28，以及保萨尼阿斯，IV.2。

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13 Homer, Il. I.255. The words are addressed by Nestor to the Greek leaders, Agamemnon and Achilles, who have quarrelled.
13 荷马，《伊利亚特》I.255。这些话是涅斯托尔对争吵的希腊领袖阿伽门农和阿喀琉斯说的。

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14 Actors and musicians.
14 演员和音乐家。

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15 Quoted again in Moralia, 21E.
15 再次引用自《道德论丛》，21E。

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16 Aeschylus, Seven against Thebes, 593; quoted also in Moralia, 32D, 186B, and Life of Aristides, chap. iii (p. 320B).
16 埃斯库罗斯，《七将攻忒拜》，593；亦引用于《道德论集》，32D，186B，以及《阿里斯提德传》第三章（第 320B 页）。

❦

17 Pindar, Frag. 229 (ed. Christ).
17 品达，残篇 229（克里斯托编）。

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18 Demosthenes, Or. xix (De falsa legatione) 208 (p406).
18 德摩斯梯尼，《演说集》xix（《关于虚假使节》）208（第 406 页）。

❦

19 Euripides, Orestes, 251.
19 欧里庇得斯，《俄瑞斯忒斯》，251。

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20 From an unknown play of Euripides; cf. Nauck, Trag. Graec. Frag., Euripides, No. 1086; Plutarch quotes the line also in Moralia, 71F, 481A, and 1110E.
20 出自欧里庇得斯的一部未知剧作；参见瑙克，《希腊悲剧残篇》，欧里庇得斯，编号 1086；普鲁塔克在《道德论丛》的 71F、481A 和 1110E 中也引用了这一行。

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21 Proverbial; cf. Aristotle, Problem. 26.1; Theophrastus, De ventis, p410; Pliny, Nat. Hist. II.48;
21 谚语；参见亚里士多德，《问题集》26.1；泰奥弗拉斯托斯，《论风》，第 410 页；普林尼，《自然史》II.48。(p17)Plutarch, Moralia, 823B, and Nauck, Trag. Graec. Frag., Adespota, No. 75.
普鲁塔克，《道德论集》，823B，以及瑙克，《希腊悲剧残篇》，无主之作，编号 75。

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22 This remark of Plato is cited also in the Moralia, 40D, 129D, and 463E.
22 柏拉图的这一评论在《道德论》40D、129D 和 463E 中也被引用。

❦

23 Cf. 633C, for a slightly different version of the story.
23 参见 633C，故事略有不同版本。

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24 From the Alcmaeon of Euripides; cf. Nauck, T. G. F., Adespota, No. 358. Quoted also in Moralia, 35D.
24 出自欧里庇得斯的《阿尔克迈翁》；参见瑙克，《希腊悲剧残篇》，Adespota，编号 358。亦引用于《道德论丛》，35D。

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25 Crassus's pet eel was famous. Plutarch speaks of it twice elsewhere: Moralia, 811A, and 976A. Of other writers, Aelian, De natura animal. VIII.4, contains the most interesting account of it.
25 克拉苏的宠物鳗鱼非常有名。普鲁塔克在其他地方提到过两次：《道德论》811A 和 976A。在其他作家中，艾利安的《动物志》VIII.4 包含了关于它的最有趣的描述。

❦

26 Two lines of a longer quotation from an unknown play: cf. Nauck, Trag. Graec. Frag., Sophocles, No. 843.
26 两行来自一部未知戏剧的较长引文：参见 Nauck，《希腊悲剧残篇》，索福克勒斯，编号 843。

❦

27 Diogenes is given as the author of this saying twice elsewhere in the Moralia, 74C and 82A. One MS. gives Diogenes here.
27 在第欧根尼的《道德论集》中，这句话两次被归功于他，分别在 74C 和 82A。一份手稿在此处也将其归于第欧根尼。

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28 Among the many references to this story, it is perhaps sufficient to cite Moralia, 46F; Propertius, II.1.63; Ovid, Tristia, V.2.15.º
28 在众多关于这个故事的参考文献中，或许只需引用《道德论》（Moralia）46F；普罗佩提乌斯（Propertius）II.1.63；奥维德（Ovid）的《哀歌》（Tristia）V.2.15。

❦

29 Apparently a sort of nickname of Jason of Pherae; at any rate this story is told of Jason by Cicero, De natura deorum, II.28 (70); Plin. Nat. Hist. VII.51; and Val. Max. I.8, ext. 6. Cf. Xenophon, Hellenica, II.3.36.
29 显然是菲莱的杰森的一种绰号；无论如何，这个故事由西塞罗在《论神性》II.28 (70)、普林尼《自然史》VII.51 和瓦勒里乌斯·马克西穆斯 I.8, ext. 6 中讲述。参见色诺芬《希腊史》II.3.36。

❦

30 Mention of this habit of Pompey's is found also in the Moralia, 800D, in the Life of Pompey, chap. xlviii (p. 645A), and in the Life of Caesar, chap. iv (p. 709B).
30 关于庞培这一习惯的提及，亦见于《道德论丛》800D、《庞培传》第 48 章（645A）及《凯撒传》第 4 章（709B）。

❦

31 The story is told more fully in the Life of Crassus, chap. i (p. 543B).
31 故事在《克拉苏传》第一章（第 543B 页）中有更详尽的叙述。

❦

32 A Vestal virgin; cf. Liv. IV.44.
32 一位维斯塔贞女；参见李维《罗马史》IV.44。

❦

33 Thucydides, I.135; cf. also Plutarch, Life of Themistocles, chap. xxiii (p. 123C).
33 修昔底德，I.135；另参见普鲁塔克，《地米斯托克利传》，第二十三章（第 123C 页）。

❦

34 From the Cresphontes of Euripides; Nauck, Trag. Graec. Frag., Euripides, No. 458.
34 出自欧里庇得斯的《克瑞斯丰忒斯》；瑙克，《希腊悲剧残篇》，欧里庇得斯，编号 458。

❦

35 Plato, Laws, p. 731E. The quotation is repeated a few pages farther on (92E), and also in the Moralia, 48E and 1000A.
35 柏拉图，《法律篇》，第 731E 页。该引文在几页后（92E）重复出现，同样出现在《道德论》中的 48E 和 1000A。

❦

36 The story is repeated in the Moralia, 175B, and elsewhere by other writers. One author tells it of Gelon.
36 这个故事在《道德论》175B 及其他作家的作品中多次被提及。一位作者将其归功于盖伦。

❦

37a 37b 37c A picturesque expression several times used by Homer;
37a 37b 37c 荷马多次使用的一个生动表达；(p27)e.g. Il. IV.350; XIV.83; Od. I.64; XXIII.70. The source of the other two quotations is unknown.
例如，《伊利亚特》IV.350；XIV.83；《奥德赛》I.64；XXIII.70。另外两处引用的来源未知。

❦

38 Plato, Laws, pp. 717C and 935A. Plutarch quotes it again in Moralia, 456D and 505C.
38 柏拉图，《法律篇》，第 717C 和 935A 页。普鲁塔克在《道德论》456D 和 505C 中再次引用。

❦

39 Cf. Moralia, 515A.
39 参见《道德论丛》，515A。

❦

40 Source unknown; the story in Pausanias, V.14, is not to the point.
40 来源不明；保萨尼阿斯（Pausanias）V.14 中的故事与此无关。

❦

41 The source of the quotation is not known.
41 引用的来源未知。

❦

42 Xenophon, Symposium, 2.10.
42 色诺芬，《会饮篇》，2.10。

❦

43 Part of a longer fragment of Pindar; cf. Pindar, Frag. 123 (ed. Christ); quoted again by Plutarch, Moralia, 558A.
43 品达较长片段的一部分；参见品达，片段 123（克里斯托编）；普鲁塔克在《道德论》558A 中再次引用。

❦

44 Plutarch repeats this story in Moralia, 205D; Life of Caesar, chap. lvii (p734 E), and Life of Cicero, chap. xl (p. 881D). Cf. Suetonius, Caesar, 75.
44 普鲁塔克在《道德论》205D、《凯撒传》第 57 章（734E 页）和《西塞罗传》第 40 章（881D 页）中重复了这个故事。参见苏埃托尼乌斯，《凯撒》，75。

❦

45 Cf. Moralia, 729E.
45 参见《道德论丛》，729E。

❦

46 For the facts see Cicero, Oration for King Deiotarus, 11 (31).
46 关于事实，参见西塞罗，《为德奥塔鲁斯王辩护》，11（31）。

❦

47 Explained more fully in the Life of Cato Minor, chap. xxi (p. 769B), where the story is repeated.
47 在《小加图传》第二十一章（第 769B 页）中有更详细的解释，该故事在此处重复。

❦

48 Repeated by Plutarch in Moralia, 809B, and in the Life
48 普鲁塔克在《道德论》809B 及《生平》中重复提及 (p35)of Timoleon, chap. xxxvii (253E), with much the same application. Cf. Bergk, Poet. Lyr. Graec. iii p418, Simonides, No. 68; Diehl, Anthologia Lyrica, ii p62; Edmonds, Lyra Graeca (in L. C. L.), ii p278, all differing in their reading of this one line.
提摩莱昂的章节 xxxvii（253E），应用大致相同。参见 Bergk，《希腊抒情诗人》第三卷第 418 页，西蒙尼德斯，第 68 号；Diehl，《抒情诗选》第二卷第 62 页；Edmonds，《希腊抒情诗》（L.C.L.系列）第二卷第 278 页，这些版本在对这一行的解读上各有不同。

❦

49 Frag. 212 (ed. Christ).
49 片段 212（编辑：Christ）。

❦

50 Cf. Xenophon, Memorabilia, I.4.6.
50 参见色诺芬，《回忆苏格拉底》，I.4.6。

❦

51 Cf. Moralia, 813A, where the story is repeated almost word for word.
51 参见《道德论丛》，813A，其中几乎逐字重复了这个故事。

❦

52 The references are to the Works and Days, 25‑26 and 27.
52 参考文献为《工作与时日》，25-26 和 27。

❦

53 Cf. Plutarch, Life of Themistocles, chap. iii (p. 113B), and Moralia, 84B and 800B.
53 参见普鲁塔克，《地米斯托克利传》，第三章（第 113B 页），以及《道德论集》，84B 和 800B。

❦

54 Cf. the note on 90A supra.
54 参见上文 90A 的注释。

❦

55 Plato, Laws, p. 728A; quoted also by Plutarch, Moralia, 1124E.
55 柏拉图，《法律篇》，第 728A 页；亦被普鲁塔克引用，《道德论》，1124E。

❦

56 Quoted more fully in Moralia, 78C, and as here, 472E.
56 在《道德论》78C 中更完整地引用，如此处 472E。

❦

57 A reminiscence from Plato; see the note on 90A supra.
57 柏拉图的一段回忆；参见上文 90A 的注释。

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