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This webpage reproduces the essay 本网页复制了该文章 De garrulitate   论饶舌 by   通过 Plutarch   普鲁塔克 as published in Vol. VI 如第六卷所发布 of the Loeb Classical Library edition, 1939 出自 1939 年版的洛布古典丛书 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. VI)  （第 6 卷） Plutarch, Moralia   普鲁塔克，《道德论集》

 p395  On Talkativeness   论多言

 p397  (502b) 1 1 It is a troublesome and difficult task that philosophy has in hand when it undertakes to cure garrulousness. For the remedy, words of reason, requires listeners; but the garrulous listen to nobody, for they are always talking.
1 1 哲学着手治疗饶舌之症时，面临一项棘手且艰巨的任务。因为治疗的良药——理性之言，需要听众；但饶舌者从不倾听他人，他们总是滔滔不绝。CAnd this is the first symptom of their ailment: looseness of the tongue become impotence of the ears.​3 For it is a deliberate deafness, that of men who, I take it, blame Nature because they have only one tongue, but two ears.​4 If, then, Euripides​5 was right when he said with reference to the unintelligent hearer,
这是他们病症的第一个症状：舌头的松弛变成了耳朵的无能。3 因为这是一种故意的耳聋，我认为这些人之所以责怪自然，是因为他们只有一条舌头，却有两只耳朵。4 那么，如果欧里庇得斯 5 在提到不聪明的听众时说得对，

it would be more just to say to the garrulous man, or rather about the garrulous man,
与其对喋喋不休的人说，不如说是关于喋喋不休的人，

Dor rather submerging, a man who talks to those  p399 who will not listen, and will not listen when others talk. For even if he does listen for a moment, when his loquacity is, as it were, at ebb, the rising tide immediately makes up for it many times over.
或者说，沉浸于自我的人，他对着不愿倾听的人说话，而当别人说话时，他却不愿倾听。因为即使他偶尔倾听片刻，当他的滔滔不绝如潮水般退去时，那涌起的潮水立刻会以数倍之势弥补回来。

They give the name Seven-voiced​6 to the portico at Olympia which reverberates many times from a single utterance; and if but the least word sets garrulousness in motion, straightway it echoes round about on all sides,
他们给奥林匹亚的门廊取名为“七声回响”，因为一次发声能多次回荡；哪怕是最轻微的话语也能引发喋喋不休，立刻在四周回响不绝

Indeed one might think that the babbler's ears have no passage bored through​8 to the soul, but only to the tongue.​9 Consequently, while others retain what is said, in talkative persons it goes right through in a flux;
确实，人们可能会认为，喋喋不休者的耳朵没有通向灵魂的通道，而只有通向舌头的通道。因此，当其他人记住所说的话时，在健谈的人那里，这些话却如流水般迅速流逝。Ethen they go about like empty vessels,​10 void of sense, but full of noise.
于是他们如同空器皿般四处游荡，10 缺乏理智，却充满喧嚣。

2 1 But if, however, we are resolved to leave no means untried, let us say to the babbler,
2 1 但如果我们决心尝试一切手段，那就让我们对那喋喋不休的人说，

and among them the two first and greatest, the merits of hearing and being heard; neither of these can happen to talkative persons, but even in that which they desire especially they fail miserably. For in other diseases of the soul,​12 such as love of money, love of glory, love of pleasure, there is at least the possibility of attaining their desires, but for babblers this is very difficult: they desire listeners and cannot  p401 get them, since every one runs away headlong.
而在这些优点中，首要且最重要的便是倾听与被倾听的价值；这两者都不可能降临到喋喋不休之人身上，即便在他们最为渴望的这一点上，他们也惨遭失败。因为灵魂的其他病症，诸如贪财、好名、贪图享乐，至少还有可能实现其欲望，但对于饶舌者而言，这却极为困难：他们渴望听众却难以得到，因为每个人都避之唯恐不及。FIf men are sitting in a public lounge or strolling about in a portico, and see a talker coming up, they quickly give each other the counter-sign to break camp. And just as when silence occurs in an assemblage they say that Hermes has joined the company, so when a chatterbox comes into a dinner-party or social gathering,
如果男人们坐在公共休息室或在门廊里散步，看到一个健谈的人走过来，他们会迅速互相示意撤离。正如在集会上突然安静下来时，人们会说赫尔墨斯加入了他们的行列，同样地，当一个喋喋不休的人出现在晚宴或社交聚会上时，503 every one grows silent, not wishing to furnish him a hold; and if he begins of his own accord to open his mouth,
每个人都变得沉默，不愿给他抓住把柄；如果他主动开口说话，

suspecting that they will be tossed about and sea-sick, they rise up and go out. And so it is a talker's lot when travelling by land or sea, to find volunteer listeners neither as table-companions nor as tent-mates, but only conscripts; for the talker is at you everywhere, catching your cloak, plucking your beard, digging you in the ribs.
怀疑自己会被颠簸得晕船，他们便起身离开了。因此，无论是在陆地上还是海上旅行，一个健谈者的命运就是找不到自愿的听众，无论是同桌用餐还是同帐篷的伙伴，都只是被迫的听众；因为健谈者无处不在，抓住你的斗篷，拽你的胡须，戳你的肋骨。

as Archilochus​14 says, and on my word the wise Aristotle will agree. For when Aristotle himself was annoyed by a chatterer and bored with some silly stories,
正如阿尔基洛科斯所说，以我之言，智者亚里士多德也会同意。因为当亚里士多德本人被一个喋喋不休之人惹恼，并对一些愚蠢的故事感到厌倦时，Band the fellow kept repeating, "Isn't it wonderful, Aristotle?" "There's nothing wonderful about that," said Aristotle, "but that anyone with feet endures you." To another man of the same sort, who said after a long rigmarole, "Poor philosopher, I've wearied you with my talk," "Heavens, no!" said Aristotle, "I wasn't listening." In fact,  p403 if chatterers force their talk upon us, the soul surrenders to them the ears to be flooded from outside, but herself within unrolls thoughts of another sort and follows them out by herself. Therefore talkers do not find it easy to secure listeners who either pay attention or believe what they say; for just as they affirm that the seed of persons too prone to lusts of the flesh is barren,
那人不停地重复着，“这不是很奇妙吗，亚里士多德？”“这没什么奇妙的，”亚里士多德说，“但任何一个有脚的人都能忍受你。”对另一个同样类型的人，他在一番冗长的废话后说，“可怜的哲学家，我的话让你厌烦了，” “天哪，没有！”亚里士多德说，“我根本没在听。”事实上，如果喋喋不休的人强迫我们听他们说话，灵魂会把耳朵交给他们，让它们从外面被淹没，但灵魂自己在内部展开另一种思绪，并自行跟随这些思绪。因此，说话者不容易找到既专心听又相信他们所说的听众；因为正如他们所说，过于沉迷于肉体欲望的人的种子是不育的，Cso is the speech of babblers ineffectual and fruitless.15
所以，喋喋不休者的言语也是无效且无果的。15

3 1 And yet Nature has built about none of our parts so stout a stockade as about the tongue,​16 having placed before it as an outpost the teeth, so that when reason within tightens "the reins of silence,"​17 if the tongue does not obey or restrain itself, we may check its incontinence by biting it till it bleeds. For Euripides​18 says that "disaster is the end," not of unbolted treasuries or storerooms, but of "unbridled tongues." And those who believe that storerooms without doors and purses without fastenings are of no use to their owners, yet keep their mouths without lock or door, maintaining as perpetual an outflow as the mouth of the Black Sea,
然而，大自然在我们身体的任何部位都没有像舌头那样筑起如此坚固的栅栏，16 并在其前方安置了牙齿作为前哨，以便当内在的理性收紧“沉默的缰绳”时，17 如果舌头不服从或自我约束，我们可以通过咬它直到流血来遏制它的放纵。因为欧里庇得斯 18 说，“灾难的终结”不是未上锁的宝库或储藏室，而是“无拘无束的舌头”。那些认为没有门的储藏室和没有扣紧的钱包对主人毫无用处的人，却让自己的嘴巴没有锁或门，保持着像黑海口一样永不停息的流出，Dappear to regard speech as the least valuable of all things. They do not, therefore, meet with belief,​19 which is the object of all speech. For this is the proper end and aim of speech, to engender belief in the hearer; but chatterers are disbelieved even if they are telling the truth. For as wheat shut up in a jar​20 is found to have increased in quantity, but to have deteriorated  p405 in quality, so when a story finds its way to a chatterer, it generates a large addition of falsehood and thereby destroys its credit.
他们似乎将言语视为最无价值之物。因此，他们无法赢得信任，19 而信任正是所有言语的目标。因为言语的正当目的和宗旨，在于在听者心中产生信任；但喋喋不休者即使讲的是真话，也会被人怀疑。正如密封在罐子里的小麦，20 数量虽增，质量却降，p405 同样，当一则故事传到喋喋不休者耳中，便会滋生大量虚假，从而摧毁其可信度。

4 1 Again, every self-respecting and orderly man would, I think, avoid drunkenness. For while, according to some, anger lives next door to madness,​21
4 1 再者，我认为每个自尊且有序的人都会避免醉酒。因为，正如某些人所说，愤怒与疯狂仅一墙之隔，21 Edrunkenness lives in the same house with it; or rather, drunkenness is madness, shorter in duration, but more culpable, because the will also is involved in it.​22 And there is no fault so generally ascribed to drunkenness as that of intemperate and unlimited speech. "For wine," says the Poet,23
醉酒与疯狂同住一屋；或者说，醉酒是短暂的疯狂，但更应受谴责，因为其中还牵涉到意志。22 醉酒最常被指责的过失莫过于言语失控和无度。诗人有言：“酒能使人放言无忌。”23

And what is here so very dreadful? Singing and laughing and dancing? Nothing so far —
这里有什么如此可怕？唱歌、欢笑和跳舞？到目前为止没什么——

this is where the dreadful and dangerous part now comes in. And perhaps the Poet has here resolved the question debated by the philosophers,​25
这就是现在可怕而危险的部分出现的地方。也许诗人在这里解决了哲学家们争论的问题，25 Fthe difference between being under the influence of wine and being drunk, when he speaks of the former as relaxation, but drunkenness as sheer folly. For what is in a man's heart when he is sober is on his tongue when he is drunk, as those who are given to proverbs say.​26 Therefore when Bias​27 kept silent at a  p407 drinking-bout and was taunted with stupidity by a chatterer,
谈及饮酒的影响与醉酒的区别时，他将前者视为放松，而将醉酒视为纯粹的愚蠢。因为正如那些熟谙谚语者所言，人清醒时心中所想，醉酒时便会脱口而出。因此，当比亚斯在一次酒会上保持沉默，被一个喋喋不休者嘲笑为愚钝时，504 "What fool," said he, "in his cups can hold his tongue?" And when a certain man at Athens was entertaining envoys from the king,​28 at their earnest request he made every effort to gather the philosophers to meet them; and while the rest took part in the general conversation and made their contributions to it, but Zeno​29 kept silent, the strangers, pledging him courteously, said, "And what are we to tell the king about you, Zeno?" "Nothing," said he, "except that there is an old man at Athens who can hold his tongue at a drinking-party."
“什么傻瓜，”他说，“在醉酒时还能管住自己的舌头？”当雅典的某个人在款待来自国王的使者时，在他们的恳切请求下，他竭尽全力召集哲学家们与他们见面；当其他人参与一般谈话并作出贡献时，芝诺却保持沉默，那些外邦人礼貌地向他敬酒，说：“芝诺，我们要向国王报告关于你的什么呢？”“没什么，”他说，“除了在雅典有一个老人在酒会上能管住自己的舌头。”

Thus silence is something profound and awesome and sober, but drunkenness is a babbler, for it is foolish and witless, and therefore loquacious also.
因此，沉默是深刻、庄严而冷静的，而醉酒则是喋喋不休的，因为它愚蠢且无知，因此也显得多话。BAnd the philosophers​30 even in their very definition of drunkenness say that it is intoxicated and foolish talking; thus drinking is not blamed if silence attends the drinking, but it is foolish talk which converts the influence of wine into drunkenness. While it is true that the drunken man talks foolishness in his cups, the chatterer talks foolishness on all occasions, in the market-place, in the theatre, out walking, drunk or sober, by day, by night. As your physician, he is worse than the disease; as your ship-mate, more unpleasant than sea-sickness; his praises are more annoying than another's blame: we certainly have greater pleasure in company with clever rascals than with honest chatterboxes. In Sophocles,​31 when Ajax  p409 uses boisterous language, Nestor, in soothing him, says in words which show his knowledge of character,
哲学家们甚至在醉酒的定义中也说，醉酒是胡言乱语和愚蠢的谈话；因此，如果饮酒时保持沉默，饮酒就不会受到责备，但愚蠢的谈话将酒的影响转化为醉酒。虽然醉酒的人在杯中确实会胡言乱语，但喋喋不休的人在所有场合都会胡言乱语，无论是在市场、剧院、散步时，还是醉酒或清醒时，白天或黑夜。作为你的医生，他比疾病更糟糕；作为你的船友，比晕船更令人不快；他的赞美比别人的责备更令人烦恼：我们当然更愿意与聪明的恶棍为伴，而不是与诚实的喋喋不休者。在索福克勒斯的作品中，当阿贾克斯 p409 使用喧闹的语言时，内斯特在安抚他时，用显示他性格认知的话语说道，

But these are not our feelings toward the chatterer; on the contrary, the untimeliness of his words destroys and annuls all gratitude for any deed.
但这些并非我们对喋喋不休者的感受；相反，其言辞的不合时宜破坏并抵消了对其任何行为的感激之情。

5 1 Lysias once composed a speech for a litigant and gave it to him. The man read it through a number of times and came to Lysias in despair and said that the first time he read it the speech seemed to him wonderfully good, but on taking it up a second and third time it appeared completely dull and ineffectual. "Well," said Lysias laughing, "isn't it only once that you are going to speak it before the jurors?" And consider the persuasiveness and charm of Lysias! For he is one who, for my part,
5 1 吕西阿斯曾为一位诉讼当事人撰写了一篇演讲稿并交给了他。那人反复阅读后，绝望地找到吕西阿斯，说第一次读时觉得这篇演讲妙极了，但第二次、第三次再读时，却感到它完全平淡无奇、毫无效果。“那么，”吕西阿斯笑着回答，“你不是只打算在陪审团面前讲一次吗？”想想吕西阿斯的说服力和魅力吧！在我看来，他是那种……

And of the things said about the Poet this is the truest — that Homer alone has survived the fastidiousness of men,​33 since he is ever new and his charm is ever at his best; yet none the less, he spoke and proclaimed that famous remark about himself,
关于诗人，最真实的说法是——荷马是唯一经受住了人们挑剔的诗人，因为他永远新颖，魅力永存；然而，尽管如此，他也曾说过并宣扬过关于自己的那句名言，

and he avoids and fears the satiety which lies in  p411 ambush for every tale, leading his hearers from one narrative to another and soothing away the ear's surfeit by constant novelty. But babblers actually wear out our ears by their repetitions, just as though they were smudging palimpsests.35
他避免并害怕那种潜伏在每个故事中的厌倦感，这种厌倦感会悄然袭击听众，使他们从一个叙述转向另一个，通过不断的新奇来抚慰耳朵的饱足。然而，饶舌者却通过重复来磨损我们的耳朵，就像他们在涂抹重写本一样。35

6 1 Let this, then, be the first thing of which we remind them —
6 1 因此，这是我们首先要提醒他们的事——Ethat just as wine, discovered for the promotion of pleasure and good fellow­ship, is sometimes misused to produce discomfort and intoxication by those​36 who compel others to drink it undiluted in large quantities, so speech, which is the most pleasant and human of social ties, is made inhuman and unsocial by those who use it badly and wantonly, because they offend those whom they think they please, are ridiculed for their attempts at gaining admiration, and are disliked because of the very means they employ to gain affection. As, then, he can have no share in Aphroditê who uses her girdle to drive away and alienate those who seek his company, so he who arouses annoyance and hostility with his speech is no friend of the Muses and a stranger to art.
正如酒，本为增进愉悦与友好情谊而发现，有时却被某些人滥用，导致不适与醉意，他们强迫他人大量饮用未经稀释的酒；同样，言语作为最令人愉悦且富有人情味的社会纽带，若被不善且肆意使用之人滥用，便变得不近人情且不合群。这些人因冒犯自认为取悦的对象而遭嘲笑，因试图博取赞赏而受讥讽，又因他们为赢得喜爱所采取的手段而招致反感。因此，正如无法分享阿芙罗狄忒恩泽之人，若用她的腰带驱赶并疏远寻求陪伴者；那么，以言语激起恼怒与敌意者，亦非缪斯之友，与艺术无缘。

7 1 Now of the other affections and maladies some are dangerous,
7 1 至于其他情感和疾病，有些是危险的，Fsome detestable, some ridiculous; but garrulousness has all these qualities at once; for babblers are derided for telling what everyone knows, they are hated for bearing bad news, they run into danger since they cannot refrain from revealing secrets. So it is that Anacharsis,​37
有些可憎，有些可笑；但饶舌兼具这些特质；因为喋喋不休者因讲述众所周知之事而遭嘲笑，因传播坏消息而招人怨恨，因无法保守秘密而陷入危险。阿纳卡西斯便是如此。 505 when he had been entertained and feasted at Solon's house and lay down to sleep, was seen to have his left hand placed  p413 upon his private parts, but his right hand upon his mouth; for he believed, quite rightly, that the tongue needs the stronger restraint. It would not be easy, for example, to enumerate as many men who have been ruined by incontinent lust as is the number of cities and empires which a secret revealed has brought to destruction. When Sulla​38 was besieging Athens, he had very little time to waste in the operations
当他在梭伦家中受到款待并享用盛宴后躺下睡觉时，有人注意到他的左手放在私处，而右手则放在嘴上；因为他深信，舌头需要更强的约束。例如，要列举出因放纵欲望而毁灭的人，与因泄露秘密而毁灭的城市和帝国的数量相比，并不容易。当苏拉 38 围攻雅典时，他在行动中几乎没有时间可以浪费。

Mithridates having ravaged Asia, and the party of Marius being again masters in Rome.
米特拉达梯蹂躏了亚洲，马略的党派在罗马又占了上风。BBut spies heard some old men in a barber's shop remarking to each other that the Heptachalcon​40 was unguarded and that the city was in danger of being captured at that place; and the spies brought word of this to Sulla, who at once brought up his forces at midnight, led in his army, and almost razed the city to the ground, filling it with carnage and corpses so that the Cerameicus ran with blood. And Sulla's anger with the Athenians was due more to their words than to their deeds; for they used to revile him​41 and Metella,​42 leaping upon the walls and jesting,
但间谍听到一些老人在理发店里互相议论，说赫普塔卡孔 40 无人守卫，城市有被攻陷的危险；间谍将此事报告给苏拉，苏拉立即在午夜时分调集军队，率军进城，几乎将城市夷为平地，城内尸横遍野，以至于克拉梅库斯血流成河。苏拉对雅典人的愤怒更多是因为他们的言辞而非行为；因为他们常常辱骂他 41 和梅特拉 42，跳上城墙并戏谑。

Cand with much similar idle banter they drew upon themselves, as Plato​44 says, "a very heavy penalty for the lightest of things, words."
他们用许多类似的闲言碎语自娱自乐，正如柏拉图所说，“为最轻浮的事物——言语，付出了非常沉重的代价。”

 p415  The loquacity of one man, again, prevented Rome from becoming free by the removal of Nero.​45 For but one night remained, after which the tyrant was to die, and all preparations had been made; but the man​46 who was to kill him saw at the palace gates when on his way to the theatre a prisoner about to be led before Nero and lamenting his evil fortune. He approached the prisoner and whispered to him, "Only pray, my good man, that to‑day may pass by
一个人的多言，再次阻止了罗马通过除掉尼禄而获得自由。45 因为仅剩一夜，暴君即将死去，一切准备都已就绪；但 46 那个要杀他的人，在前往剧院的路上，看到宫门前有一个囚犯即将被带到尼禄面前，正为自己的厄运哀叹。他走近囚犯，低声对他说：“只求你祈祷，我的好人，愿今天能平安度过。”Dand to‑morrow you will be thankful to me." So the prisoner grasped the intended meaning, and reflecting, I suppose, that
明天你会感谢我的。”于是囚犯领会了其中的含义，我想他一定在思考，

chose the surer rather than the more just way of safety. For he revealed to Nero what had been said to him by the man, who was immediately seized, and tortures and fire and the lash were applied to the conspirator as he denied, in the face of constraint, what he had revealed without constraint.
选择了更为稳妥而非更为公正的安全之道。因为他向尼禄透露了那人对他所说的话，那人随即被捕，尽管在胁迫面前否认了他在无拘束时透露的内容，但阴谋者仍遭受了酷刑、火刑和鞭打。

8 1 Zeno​48 the philosopher, in order that even against his will no secret should be betrayed by his body when under torture, bit his tongue through and spat it out at the despot.​49 And Leaena​50 also has a splendid reward for her self-control.
8 1 哲学家芝诺，为了即使在酷刑下也不让身体背叛任何秘密，咬断了自己的舌头并将其吐向暴君。49 而莱娜也因其自制力获得了崇高的奖赏。50EShe was a courtesan belonging to the group led by Harmodius and Aristogeiton and shared in the conspiracy against  p417 the tyrants​51 — with her hopes, all a woman could do; for she also had joined in the revels about that noble mixing-bowl of Eros​52 and through the god had been initiated into the secrets which might not be revealed. When, therefore, the conspirators failed and were put to death, she was questioned and commanded to reveal those who still escaped detection; but she would not do so and continued steadfast, proving that those men had experienced a passion not unworthy of themselves in loving a woman like her. And the Athenians caused a bronze lioness​53 without a tongue to be made and set up in the gates of the Acropolis, representing by the spirited courage of the animal Leaena's invincible character,
她是一位属于哈莫迪乌斯和阿里斯托吉顿领导的团体的交际花，并参与了针对 p417 暴君 51 的阴谋——带着她所能做到的一切希望；因为她也曾参与围绕厄洛斯 52 那高贵混酒器的狂欢，并通过神祇被引入了不可泄露的秘密。因此，当阴谋失败，参与者被处决时，她受到审问并被命令揭露那些仍未被发现的人；但她拒绝这样做，并坚定不移，证明那些男人在爱上一个像她这样的女人时，所体验到的激情并非不值得他们自己。雅典人制作了一尊没有舌头的青铜母狮 53，并将其安置在雅典卫城的城门处，以这只动物充满活力的勇气象征莱埃娜不可战胜的性格，Fand by its tonguelessness her power of silence in keeping a holy secret.
以及它无言的状态，象征着她保守神圣秘密的沉默力量。

No spoken word, it is true, has ever done such service as have in many instances words unspoken;​54 for it is possible at some later time to tell what you have kept silent, but never to keep silent what once has been spoken — that has been spilled, and has made its way abroad.​55 Hence, I think, in speaking we have men as teachers, but in keeping silent we have gods, and we receive from them this lesson of silence at initiations into the Mysteries.
确实，没有哪个说出口的词能像许多情况下未说出口的词那样发挥作用；因为有可能在以后的某个时间告诉你一直保持沉默的事情，但永远无法对已经说出口的事情保持沉默——那已经泄露，并已传扬出去。因此，我认为，在说话方面我们有凡人作为老师，但在保持沉默方面我们有神明，我们在入会仪式上从他们那里接受了这种沉默的教诲。506And the Poet​56 has made the most eloquent Odysseus the most reticent, and also his son and his wife and his nurse; for you hear the nurse saying,57
而诗人 56 使最雄辩的奥德修斯成为最沉默寡言的人，还有他的儿子、他的妻子和他的护士；因为你听到护士说，57

 p419  And Odysseus himself, as he sat beside Penelopê,
奥德修斯本人坐在佩涅洛佩身旁，

So full of self-control was his body in every limb, and Reason, with all parts in perfect obedience and submission, ordered his eyes not to weep, his tongue not to utter a sound,
他的身体每一部分都充满了自制力，理性使所有部分都完美地服从和顺从，命令他的眼睛不要流泪，他的舌头不要发出声音，Bhis heart not to tremble or bark:59
他的心不要颤抖或吠叫：59

since his reason extended even to his irrational or involuntary movements and made amenable and subservient to itself​61 both his breath and his blood. Of such character were also most of his companions; for even when they were dragged about and dashed upon the ground by the Cyclops,​62 they would not denounce Odysseus nor show that fire-sharpened instrument prepared against the monster's eye, but preferred to be eaten raw rather than to tell a single word of the secret — an example of self-control and loyalty which cannot be surpassed.
因为他的理性甚至延伸至非理性或不由自主的动作，使其呼吸与血液都顺从并服务于理性。他的大多数同伴也是如此；即便被独眼巨人拖拽摔打在地，他们也不曾背叛奥德修斯，未曾透露那针对怪物眼睛准备的锋利火器，宁愿被生吞活剥也不泄露半点秘密——这是无与伦比的自制与忠诚的典范。CTherefore Pittacus​63 did not do badly, when the king of Egypt sent him a sacrificial animal and bade him cut out the fairest and foulest meat, when he cut out and sent him the tongue, as being the instrument of both the greatest good and the greatest evil.
因此，埃及国王送来一只祭祀用的动物，命令皮塔库斯割下最好和最坏的肉时，他割下并送去了舌头，作为既能带来最大好处又能造成最大伤害的工具，皮塔库斯做得并不差。

 p421  9 1 And Ino in Euripides,​64 speaking out boldly concerning herself, says that she knows how to be
9 1 欧里庇得斯笔下的伊诺，64 大胆地谈论自己，说她懂得如何

For those who have received a noble and truly royal education learn first to be silent, and then to speak. For example, that famous king Antigonus,​65 when his son asked him at what hour they were to break camp, said,
对于那些接受了高贵且真正皇家教育的人来说，他们首先学会沉默，然后才学会说话。例如，那位著名的国王安提柯，当他的儿子询问他们何时拔营时，他说，D"What are you afraid of? That you alone may not hear the trumpet?" This was not, surely, because he would not entrust a secret to the man to whom he intended to leave his kingdom? No, he was teaching his son to be self-controlled and guarded about such matters. And the old Metellus,​66 when on a campaign he was asked some such question, said, "If I thought my shirt was privy to that secret, I would have stripped it off and put it in the fire." And Eumenes,​67 when he heard that Craterus was advancing, told none of his friends, but pretended that it was Neoptolemus. For his soldiers despised Neoptolemus, but both repulsed the reputation of Craterus and admired his valour. No one else knew the truth,
“你害怕什么？怕你一个人可能听不到号角声吗？”这肯定不是因为他不会把秘密托付给他打算留下王国的那个人吧？不，他是在教导他的儿子在这种事情上要自我控制和保持警惕。老梅特卢斯在出征时被问到类似的问题，他说：“如果我认为我的衬衫知道那个秘密，我会把它脱下来扔进火里。”而尤米尼斯听说克拉特鲁斯正在逼近时，没有告诉任何朋友，而是假装那是尼奥普托勒摩斯。因为他的士兵们瞧不起尼奥普托勒摩斯，但对克拉特鲁斯的名声既畏惧又钦佩。除了他，没有人知道真相。Eand they joined battle, won the victory, killed Craterus without knowing it, and only recognized him when he was dead. So successfully did silence manoeuvre the contest and keep hidden so formidable an opponent that his friends admired Eumenes for not forewarning them rather than blamed him. And even if some do blame you, it is better that men should criticize you when they are already saved through mistrust than  p423 that they should accuse you when they are being destroyed because you did trust them.
他们投入战斗，赢得了胜利，在不知情的情况下杀死了克拉特鲁斯，直到他死后才认出他。沉默如此成功地操纵了这场较量，并隐藏了如此强大的对手，以至于他的朋友们钦佩欧迈尼斯没有预先警告他们，而不是责备他。即使有人责备你，也最好让人们在不信任中已经得救时批评你，而不是在你信任他们而导致他们被毁灭时指责你。

10 1 Yet, speaking generally, who has left himself the right to speak out boldly against one who has not kept silent? If the story ought not to have been known, it was wrong for it to be told to another; and if you have let the secret slip from yourself and yet seek to confine it to another, you have taken refuge in another's good faith
10 1 然而，总的来说，谁有权利大胆地反对一个没有保持沉默的人呢？如果这个故事本不应该被知晓，那么告诉另一个人就是错误的；如果你自己泄露了秘密，却试图将其限制在另一个人身上，那么你就是在依赖他人的诚信Fwhen you have already abandoned your own. And if he turns out to be no better than yourself, you are deservedly ruined; if better, you are saved beyond all expectation, since you have found another more faithful on your own behalf than you yourself are. "But this man is my friend." Yet he has another friend, whom he will likewise trust as I trust him; and his friend, again, will trust another friend. Thus, then, the story goes on increasing and multiplying by link after link of incontinent betrayal. For just as the monad​68 does not pass out of its own boundaries,
当你已经放弃了自己的时候。如果他并不比你更好，那么你理应被毁；如果他更好，那么你出乎意料地得救了，因为你找到了一个比你更忠于自己的人。“但这个人是我朋友。”然而他还有另一个朋友，他会像我相信他一样信任那个人；而他的朋友又会信任另一个朋友。因此，这个故事通过一连串不节制的背叛不断增长和扩大。因为正如单子 68 不会超越自己的界限，507 but remains once and for all one (for which reason it is called a monad), and as the dyad is the indeterminate beginning or difference (for by doubling it at once shifts from unity to plurality), so a story confined to its first possessor is truly secret; but if it passes to another, it has acquired the status of rumour. The Poet,​69 in fact, says that "words" are "winged": neither when you let go from your hands a winged thing is it easy to get  p425 it back again,​70 nor when a word is let slip from the mouth is it possible to arrest and control it, but it is borne away
但一旦成为一体便永远保持为一（因此被称为单子），而二元体则是不确定的开始或差异（因为通过加倍，它立即从单一转变为多元），所以一个故事若仅限于其最初的拥有者，便是真正的秘密；但如果它传给了另一个人，便获得了谣言的地位。事实上，诗人说“言语”是“有翼的”：当你从手中放走一个有翼之物时，既不容易再次抓住它，当一句话从口中溜走时，也不可能阻止和控制它，而是被带走了。

and is scattered abroad from one to another. So when a ship has been caught by a wind, they try to check it, deadening its speed with cables and anchors,
并且从一个人传播到另一个人。因此，当一艘船被风困住时，他们试图用缆绳和锚来减缓其速度，Bbut if a story runs out of harbour, so to speak, there is no roadstead or anchorage for it, but, carried away with a great noise and reverberation, it dashes upon the man who uttered it and submerges him in some great and terrible danger.
但如果一个故事像船一样驶离了港湾，可以说，它便无处停泊或抛锚，而是伴随着巨大的喧嚣与回响，冲向讲述它的人，将其卷入某种巨大而可怕的危险之中。

11 1 The Roman Senate​73 was once for many days debating in strict privacy a certain secret policy; and since the matter gave rise to much uncertainty and suspicion, a woman prudent in other respects, but yet a woman, kept pestering her husband
11 1 罗马元老院曾连续多日秘密商讨一项政策；由于此事引发了诸多不确定性和猜疑，一位在其他方面谨慎但终究是女性的女子不断纠缠她的丈夫Cand persistently begging to learn the secret. She vowed with imprecations upon herself that she would keep silent, and wept and moaned because she was not trusted. And the Roman, wishing to bring home her folly by proof, said, "Wife, you have won; listen to a terrible and portentous matter. We have been informed by the priests that a lark has been seen flying about with a golden helmet and a spear; we  p427 are therefore examining the portent whether it be good or bad, and are in constant consultation with the augurs. But do you hold your tongue." So saying he went off to the Forum.
她坚持不懈地恳求学习这个秘密。她以自我诅咒发誓会保持沉默，并因为不被信任而哭泣和哀叹。而罗马人，希望通过证据让她明白自己的愚蠢，说道：“妻子，你赢了；听一个可怕且预兆性的事情。我们被祭司告知，有人看到一只云雀戴着金头盔和长矛飞翔；我们因此正在检查这个预兆是吉是凶，并不断与占卜师商议。但你要守口如瓶。”说完，他便去了广场。DBut his wife at once seized the first maid to come into the room and beat her own breast and tore her hair. "Alas," she cried, "for my husband and my country! What will become of us?" wishing, and in fact instructing, the maid to ask, "Why, what has happened?" So when the maid asked the question, she told the tale and added that refrain common to every babbler, "Keep this quiet and tell it to no one!" The little maid had scarcely left her when she herself tells the tale to that fellow servant who, she saw, had least to do; and this servant, in turn, told it to her lover who was paying a visit. With such speed was the story rolled out​74 into the Forum
但他的妻子一见到第一个进房间的女仆，便捶胸顿足，撕扯头发，哭喊道：“哎呀，我的丈夫啊，我的国家啊！我们该怎么办呢？”她希望，实际上也是在暗示女仆去问：“为什么，发生了什么事？”于是，当女仆问起时，她便讲述了事情经过，并加上了每个多嘴者常说的那句话：“别声张，别告诉任何人！”小女仆刚离开，她就把这件事告诉了她看到的那个最闲的仆人；而这个仆人又转告了她的情人，他正好来拜访。就这样，消息以如此之快的速度传到了广场上。Ethat it preceded its inventor: he was met by an acquaintance who said, "Have you just now come down to the Forum from home?" "This very moment," said he. "Then you have heard nothing?" "Why, is there any news?" "A lark has been seen flying about with a gold helmet and a spear and the magistrates are going to convene the senate about the matter." And the husband laughed and said, "All praise to your speed, my wife! The story has even reached the Forum before me!" So he interviewed the magistrates and relieved them of their anxiety; but, by way of punishing his wife, as soon as he entered home, he said, "Wife, you have ruined me! The secret has been discovered to have been made public from my house; consequently I am to be exiled from my native land because you lack self-control."
它甚至比它的发明者还要早一步到达：他遇到了一位熟人，对方问道：“你刚从家里来广场吗？”“正是此刻，”他回答。“那你还没听说什么消息吗？”“哦，有什么新闻吗？”“有人看见一只云雀戴着金头盔、拿着长矛飞来飞去，官员们正为此事召集元老院开会。”丈夫笑着回应：“我的妻子，你的速度真是值得称赞！这故事甚至比我还先一步传到了广场！”于是，他前去会见官员，解除了他们的忧虑；但为了惩罚妻子，他一进家门便说：“妻子啊，你毁了我！秘密被发现是从我们家泄露出去的，因此我将被流放出故乡，这都是因为你缺乏自制力。”FWhen she denied it  p429 and said, "What, didn't you hear it in company with three hundred others?" "Three hundred, nonsense!" said he. "You made such a fuss that I had to invent the whole story to try you out." Thus this man made trial of his wife cautiously and in complete safety, pouring, as it were into a leaky vessel,
当她否认时，他说：“什么，你不是和三百个人一起听到的吗？”“三百个，胡说！”他说。“你大惊小怪，我不得不编造整个故事来试探你。”就这样，这个男人小心翼翼地、完全安全地试探了他的妻子，仿佛是把水倒进了一个漏水的容器里。508 not wine or oil, but water.75
不是酒或油，而是水。75

But Fulvius,​76 the friend of Caesar Augustus, heard the emperor, now an old man, lamenting the desolation of his house: two of his grandsons​77 were dead, and Postumius,​78 the only one surviving, was in exile because of some false accusation, and thus he was forced to import his wife's son​79 into the imperial succession; yet he pitied his grandson and was planning to recall him from abroad. Fulvius divulged what he had heard to his own wife, and she to Livia;
但凯撒·奥古斯都的朋友富尔维乌斯听到年迈的皇帝哀叹家中的凄凉：他的两个孙子已去世，唯一幸存的波斯图米乌斯因某些诬告被流放，因此他被迫将妻子的儿子引入皇位继承；然而他怜悯他的孙子，并计划从国外召回他。富尔维乌斯将所闻泄露给自己的妻子，她又告诉了利维娅；Band Livia bitterly rebuked Caesar: if he had formed this design long ago, why did he not send for his grandson, instead of making her an object of enmity and strife to the successor to the empire. Accordingly, when Fulvius came to him in the morning, as was his custom, and said, "Hail, Caesar," Caesar replied, "Farewell, Fulvius."​80 And Fulvius took his meaning and went away; going home at once, he sent for his wife, "Caesar has found out," he said, "that I have not kept his secret, and therefore  p431 I intend to kill myself." "It is right that you should," said his wife, "since, after living with me for so long a time, you have not learned to guard against my incontinent tongue. But let me die first." And, taking the sword, she dispatched herself before her husband.
利维娅严厉地责备凯撒：如果他早已有此打算，为何不召来他的孙子，反而让她成为帝国继承人的敌意和争斗的对象。因此，当富尔维乌斯早晨照常来见他，并说：“凯撒，您好”时，凯撒回答道：“再见，富尔维乌斯。”富尔维乌斯明白了他的意思，便离开了；他立即回家，召来妻子，说：“凯撒发现我没有保守他的秘密，因此我打算自杀。”“你这样做是对的，”他的妻子说，“因为和我生活了这么久，你还没有学会防备我不羁的舌头。但让我先死吧。”说完，她拿起剑，在丈夫之前自尽了。

12 1 CPhilippides,​81 the comic poet, therefore, made the right answer when King Lysimachus courteously asked him, "What is there of mine that I may share with you?" and he replied, "Anything you like, Sire, except your secrets." And to garrulousness is attached also a vice no less serious than itself, inquisitiveness.​82 For babblers wish to hear many things so that they may have many things to tell. And they go about tracking down and searching out especially those stories that have been kept hidden and are not to be revealed, storing up for their foolish gossip, as it were, a second-hand stock of hucksters' wares; then, like children with a piece of ice,​83 they are neither able to hold it nor willing to let it go.
因此，当国王利西马科斯礼貌地问喜剧诗人菲利皮德斯：“我有什么可以与你分享的吗？”他回答说：“陛下，除了您的秘密，任何东西都可以。”菲利皮德斯给出了正确的答案。与多嘴相伴的还有一种同样严重的恶习，那就是好奇。因为饶舌者希望听到许多事情，以便他们可以讲述许多事情。他们四处追踪和搜寻那些被隐藏起来、不应被揭露的故事，仿佛为他们的愚蠢闲话储存了二手的小贩商品；然后，就像孩子们拿着一块冰一样，他们既无法握住它，也不愿意放手。DOr rather, the secrets are like reptiles​84 which they catch and place in their bosoms, yet cannot confine them there, but are devoured by them; for pipefish​85 and vipers, they say, burst in giving birth, and secrets, when they escape, destroy and ruin those who cannot keep them.
或者说，这些秘密就像爬行动物 84，他们抓住并放在怀中，却无法将其束缚在那里，反而被它们吞噬；因为据说海龙 85 和毒蛇在分娩时会爆裂，而秘密一旦泄露，就会摧毁和毁灭那些无法保守它们的人。

Seleucus​86 the Victorious lost his entire army and power in the battle against the Gauls; he tore off his  p433 crown with his own hands and fled on horseback with three or four companions. When he had travelled a long journey through winding ways and trackless wilds, at length becoming desperate from lack of food he approached a certain farmhouse. By chance he found the master himself and begged bread and water from him. And the farmer gave him lavishly both these and whatever else there was in a farmstead,
塞琉古 86 世在对抗高卢人的战斗中失去了全部军队和权力；他亲手撕下 p433 王冠，与三四个同伴骑马逃亡。经过漫长曲折的旅程和无路的荒野，最终因食物匮乏而绝望的他走近了一处农舍。偶然间，他遇到了农舍主人，向他乞求面包和水。农夫慷慨地给了他这些以及农舍里所有的一切，Eand while entertaining him hospitably, recognized the face of the king. In his joy at the fortunate chance of rendering service he could not restrain himself or dissemble as did the king, who wished to remain unknown, but he escorted the king to the highway and, on taking leave, said, "Fare well, King Seleucus." And Seleucus, stretching out his right hand to him and drawing him towards himself as though to kiss him, gave a sign to one of his companions to cut off the man's head with a sword:
在热情款待他的同时，认出了国王的面孔。他因有幸提供服务而欣喜若狂，无法像希望保持匿名的国王那样克制自己或掩饰，而是护送国王到大道上，并在告别时说：“再见，塞琉古国王。”塞琉古伸出右手将他拉近，仿佛要亲吻他，却向一位同伴示意用剑砍下那人的头颅：

But if the man had remained silent at that time and had mastered himself for a little while,
但如果那人当时保持沉默，并稍加自制，Fwhen the king later won success and regained power, he would have earned, I fancy, an even larger reward for his silence than for his hospitality.
当国王后来取得成功并重掌大权时，我想，他的沉默所获得的回报，恐怕要比他的款待所得到的还要丰厚。

This man, it is true, had as something of an excuse for his incontinence his hopes and the friendly service he had rendered; 13 1 but most talkers do not even have a reason for destroying themselves. For example, people were once talking in a barber's shop about how adamantine​88 and unbreakable the despotism of Dionysius was. The barber laughed and said, "Fancy your saying that about Dionysius, when I  p435 have my razor at his throat every few days or so!"
诚然，这个人有几分借口为自己的放纵辩解，那就是他的希望和他所提供的友好服务；但大多数饶舌者甚至连毁灭自己的理由都没有。例如，有一次人们在理发店里谈论狄奥尼修斯的专制统治是多么坚不可摧。理发师笑着说：“你们竟然这样谈论狄奥尼修斯，要知道每隔几天我就能用剃刀抵住他的喉咙呢！”509When Dionysius heard this, he crucified the barber.
当狄俄尼索斯听到这件事时，他钉死了理发师。

It is not strange that barbers are a talkative clan, for the greatest chatterboxes stream in and sit in their chairs, so that they are themselves infected with the habit. It was a witty answer, for instance, that King Archelaüs​89 gave to a loquacious barber, who, as he wrapped his towel around him, asked, "How shall I cut your hair, Sire?" "In silence," said Archelaüs. And it was a barber​90 also who first announced the great disaster of the Athenians in Sicily, having learned it in the Peiraeus from a slave, one of those who had escaped from the island. Then the barber left his shop and hurried at full speed to the city,
理发师一族爱说话并不奇怪，因为最健谈的人会涌进来坐在他们的椅子上，以至于他们自己也感染了这种习惯。例如，阿基劳斯国王对一个喋喋不休的理发师给出了一个机智的回答，当理发师给他围上毛巾时，问道：“陛下，我该如何为您剪发？”“安静地剪，”阿基劳斯说。同样，也是理发师首先宣布了雅典人在西西里的大灾难，他在比雷埃夫斯从一个奴隶那里得知了这个消息，那个奴隶是从岛上逃出来的。然后理发师离开他的店铺，全速赶往城市，

Bof imparting the news to the city,
将消息传达给城市，

A panic naturally arose and the people gathered in assembly and tried to come at the origin of the rumour. So the barber was brought forward and questioned; yet he did not even know the name of his informant, but referred the origin to a nameless and unknown person. The assembly was enraged and cried out, "Torture the cursèd fellow! Put him on the rack! He has fabricated and concocted this tale! Who else heard it? Who believed it?" The wheel was brought and the man was stretched upon it.
恐慌自然随之而起，人们聚集在集会中，试图追查谣言的源头。于是理发师被带上前来审问，然而他甚至不知道消息来源者的名字，只是将源头归咎于一个无名无姓的陌生人。集会中的人们愤怒了，大声喊道：“折磨这个该死的家伙！把他放在刑架上！他编造并炮制了这个故事！还有谁听到了？谁相信了？”刑轮被搬来，那人被绑在上面。CMeanwhile there arrived bearers of the disastrous  p437 news, men who had escaped from the slaughter itself. All, therefore, dispersed, each to his private mourning, leaving the wretched fellow bound on the wheel. But when he was set free late in the day when it was already nearly evening, he asked the executioner if they had also heard "how the general, Nicias, had died." Such an unconquerable and incorrigible evil does habit make garrulity.
与此同时，传来了灾难性的 p437 消息的传递者，那些从屠杀中逃脱的人们。因此，所有人都散去了，各自陷入私人的哀悼之中，留下那个可怜的家伙被绑在轮子上。但当他在天色已晚、几乎傍晚时分被释放时，他问刽子手是否也听说了“将军尼西阿斯是如何死去的”。习惯竟使饶舌成为一种不可征服且难以纠正的恶习。

14 1 And yet, just as those who have drunk bitter and evil-smelling drugs are disgusted with the cups as well, so those who bear ill tidings cause disgust and hatred in those who hear them. Therefore Sophocles​92 has very neatly raised the question:
14 1 然而，正如那些喝过苦涩难闻药物的人会对杯子也感到厌恶一样，那些带来坏消息的人也会引起听者的反感和憎恶。因此，索福克勒斯​ 92 非常巧妙地提出了这个问题：

Be that as it may, speakers also cause pain, just as doers do, but none the less there is no checking or chastening a loose tongue.
尽管如此，说话者也会像行动者一样造成痛苦，但对口无遮拦的人却无法加以制止或惩戒。

The temple of Athena of the Brazen House at Sparta was discovered to have been plundered, and an empty flask was found lying inside. The large crowd which had quickly formed was quite at a loss, when one of the bystanders said, "If you wish, I shall tell you what occurs to me about that flask. I think that the robbers, before undertaking so dangerous a task, drank hemlock and brought along wine,
斯巴达的青铜屋雅典娜神庙被发现遭到洗劫，里面发现了一个空瓶子。迅速聚集的一大群人不知所措，这时旁观者中的一个人说：“如果你们愿意，我会告诉你们我对那个瓶子的看法。我认为，盗贼们在执行如此危险的任务之前，喝了毒芹并带了酒。”Eso that, if they should escape detection, by drinking the unmixed wine they might quench the poison and rid themselves of its evil effects,​93 and so might get away safely; but if they should be caught, that they might  p439 die an easy and painless death from the poison before they should be put to the torture." When he had said this, the explanation appeared so very complicated and subtle that it did not seem to come from fancy, but from knowledge; and the people surrounded him and questioned him one after another, "Who are you?" "Who knows you?" "How did you come to know this?" and at last he was put through so thorough an examination that he confessed to being one of the robbers.
因此，如果他们能够逃脱侦查，通过饮用未掺水的酒，他们可以解毒并摆脱其邪恶影响，从而安全逃脱；但如果他们被抓住，他们可以在遭受酷刑之前，因毒药而轻松无痛地死去。” 当他说完这些，解释显得如此复杂和微妙，以至于似乎并非出自想象，而是源于知识；人们围住他，一个接一个地质问：“你是谁？”“谁认识你？”“你是怎么知道这些的？”最终，他经历了如此彻底的审问，以至于承认自己是强盗之一。

Were not the murderers of Ibycus​94 caught in the same way? They were sitting in a theatre,
伊比库斯的凶手们 94 不也是以同样的方式被抓住的吗？他们当时正坐在剧院里，Fand when cranes came in sight, they laughed and whispered to each other that the avengers of Ibycus were come. Persons sitting near overheard them, and since Ibycus had disappeared and now for a long time had been sought, they caught at this remark and reported it to the magistrates. And thus the slayers were convicted and led off to prison, not punished by the cranes,
当鹤群进入视线时，他们笑着低声私语，说伊比库斯的复仇者来了。坐在附近的人听到了这话，由于伊比库斯失踪已久，人们一直在寻找他，他们抓住这句话并报告给了官员。于是，凶手们被定罪并押往监狱，虽然不是由鹤群直接惩罚，510 but compelled to confess the murder by the infirmity of their own tongues, as it were some Fury or spirit of vengeance. For as in the body the neighbouring parts are borne by attraction toward diseased and suffering parts, so the tongue of babblers, ever inflamed and throbbing, draws and gathers to itself some portion of what has been kept concealed and should not be revealed. Therefore the tongue must be fenced in, and reason must ever lie, like a barrier, in the tongue's way, checking its flow and keeping it from slipping, in order that we may not be thought to be less sensible than geese,​95 of whom they relate that when from  p441 Cilicia they cross Mt. Taurus, which is full of eagles,
但被迫因自己舌头的软弱而承认谋杀，仿佛某种复仇女神或复仇之灵。因为正如身体中邻近的部分被吸引向患病和受苦的部位，喋喋不休者的舌头，总是发炎且悸动，会吸引并聚集一些本应隐藏且不应揭示的秘密。因此，舌头必须被设防，理性必须像一道屏障，始终挡在舌头的路上，阻止其流动并防止其滑脱，以免我们被认为比鹅还要不理智，据说鹅在从西里西亚穿越满是鹰的托罗斯山时，Bthey take a great stone in their mouths to serve as a bolt or bridle for their scream, and pass over at night unobserved.
他们口中含着一块大石头，作为尖叫的闸门或缰绳，在夜间悄然经过而不被察觉。

15 1 Now if anyone were to ask,
如果有人现在要问，

no one would pass the traitor by and name anyone else. So Euthycrates​97 "roofed his house with the timber he got from Macedon,"​98 as Demosthenes​99 says, and Philocrates​100 received much money and "bought strumpets and fish"; and to Euphorbus and Philagrus, who betrayed Eretria, the king​101 gave land. But the babbler is a traitor who volunteers his services without pay:
没有人会放过叛徒而提名其他人。因此，正如德摩斯梯尼所说，欧提克拉特斯“用他从马其顿得到的木材盖了他的房子”，菲洛克拉特斯得到了很多钱并“买了妓女和鱼”；而对于背叛了埃雷特里亚的欧福耳玻斯和菲拉格鲁斯，国王赐予了土地。但这个喋喋不休的人是个叛徒，他自愿提供服务却不求回报：Che does not betray horses​102 or city-walls, but divulges secrets connected with lawsuits, party strife, and political manoeuvres. No one thanks him, but he himself, if he can win a hearing, must owe thanks. The result is that the verse directed at the man who recklessly and injudiciously pours forth and squanders his own possessions,
他不背叛马匹 102 或城墙，却泄露与诉讼、党派争斗和政治策略有关的秘密。没有人感谢他，但如果他能赢得听众，他自己必须感谢。结果是，针对那些鲁莽且不明智地倾泻和挥霍自己财产的人的诗句，

fits the foolish talker also: "You are no friend or  p443 well-wisher in revealing this: it's your disease, you love to be babbling and prating."
适用于愚蠢的说话者：“你揭露这一点，既不是朋友也不是 p443 的好心人：这是你的毛病，你喜欢喋喋不休、夸夸其谈。”

16 1 But these remarks are not to be regarded as an accusation against garrulity, but an attempt to cure it; for we get well by the diagnosis and treatment of our ailments, but the diagnosis must come first;
16 1 但这些言论不应被视为对多言多语的指责，而是试图治愈它；因为我们通过诊断和治疗疾病来康复，但诊断必须先行；Dsince no one can become habituated to shun or to eradicate from his soul what does not distress him, and we only grow distressed with our ailments when we have perceived, by the exercise of reason, the injuries and shame which result from them. Thus, in the present instance, we perceive in the case of babblers that they are hated when they wish to be liked, that they cause annoyance when they wish to please,​104 that they are laughed at when they think they are admired, that they spend their money without any gain, that they wrong their friends, help their enemies, and destroy themselves. Consequently this is the first step in curing the disease — by the application of reason to discover the shameful and painful effects that result from it.
既然没有人能习惯于回避或从灵魂中根除那些不使他痛苦的事物，而只有当我们通过理性的运用，察觉到由这些弊病带来的伤害和耻辱时，我们才会对自己的弊病感到痛苦。因此，在当前的情况下，我们观察到，喋喋不休者在希望被喜欢时却遭人厌恶，在试图取悦他人时却引起不快，104 在他们自以为受到钦佩时却被人嘲笑，他们花费金钱却一无所获，他们伤害朋友，帮助敌人，最终毁灭自己。因此，治愈这一疾病的第一步——就是运用理性去发现由此产生的可耻和痛苦的后果。

17 1 And the second is that we must apply our reasoning powers to the effects of the opposite behaviour,
17 1 其次，我们必须将我们的推理能力应用于相反行为的影响，Ealways hearing and remembering and keeping close at hand the praises bestowed on reticence, and the solemn, holy, and mysterious​105 character of silence, remembering also that terse and pithy speakers and those who can pack much sense into a short speech are more admired and loved, and are considered to be wiser, than these unbridled and headstrong talkers. Plato,​106 in fact, commends such pithy men, declaring that they are like skilful throwers  p445 of the javelin, for what they say is crisp, solid, and compact.​107 And Lycurgus,​108 constraining his fellow-citizens from their earliest childhood to acquire this clever habit by means of silence, made them concise and terse in speech.
总是听闻并铭记那些对沉默寡言的赞美，以及沉默所蕴含的庄严、神圣与神秘特质，同时记得，那些言简意赅、能在简短话语中蕴含深意的人，比起那些口无遮拦、固执己见的滔滔不绝者，更受敬仰与喜爱，被视为更为智慧。柏拉图实际上也推崇这类言简意赅之人，称他们如同熟练的标枪投手，所言皆精炼、坚实且紧凑。而莱库古则通过自幼年起便约束其同胞养成沉默的习惯，使他们在言语上变得简洁而精炼。FFor just as the Celtiberians​109 make steel from iron by burying it in the earth and then cleaning off the large earthy accumulation, so the speech of Spartans has no dross, but being disciplined by the removal of all superfluities, it is tempered to complete efficiency; for this capacity of theirs for aphoristic speech and for quickness
正如凯尔特伊比利亚人 109 将铁埋入土中，再清除大量泥土堆积以炼钢，斯巴达人的言辞亦无杂质，通过剔除所有冗余，其言语被锤炼至极致高效；他们这种精炼言辞与迅捷反应的能力，511 and the ability to turn out a neat phrase in repartee is the fruit of much silence.
在机智的对答中能够妙语连珠，这是长期沉默的果实。

And we must be careful to offer to chatterers examples of this terseness, so that they may see how charming and how effective they are. For example: "The Spartans to Philip: Dionysius in Corinth."​110 And again, when Philip wrote to them, "If I invade Laconia, I shall turn you out," they wrote back, "If." And when King Demetrius​111 was annoyed and shouted, "Have the Spartans sent only one envoy to me?" the envoy replied undismayed, "One to one."
我们必须谨慎地向那些喋喋不休的人提供这种简洁的例子，以便他们能够看到这些例子是多么迷人且有效。例如：“斯巴达人对腓力说：狄俄尼索斯在科林斯。”再有，当腓力写信给他们说，“如果我入侵拉科尼亚，我会把你们赶出去，”他们回信说，“如果。”当国王德米特里乌斯生气并喊道，“斯巴达人只派了一个使者来见我吗？”使者毫不畏惧地回答，“一对一。”

And among the men of old also sententious speakers are admired, and upon the temple of the Pythian Apollo the Amphictyons inscribed, not the Iliad and the Odyssey
古人中，善于言辞者亦受敬仰，德尔斐阿波罗神庙上，安菲克提翁人镌刻的并非《伊利亚特》与《奥德赛》 Bor the paeans of Pindar, but "Know thyself"112  p447 and "Avoid extremes" and "Give a pledge and mischief is at hand,"​113 admiring, as they did, the compactness and simplicity of the expression which contains within a small compass a well-forged sentiment. And is not the god himself fond of conciseness and brevity in his oracles, and is he not called Loxias​114 because he avoids prolixity rather than obscurity? And are not those who indicate by signs, without a word, what must be done,​115 praised and admired exceedingly? So Heracleitus,​116 when his fellow-citizens asked him to propose some opinion about concord,
或是品达的颂歌，而是“认识你自己”112 p447 和“避免极端”以及“立下誓言，灾祸就在眼前”113，他们欣赏这些表达的简洁与精炼，寥寥数语中蕴含了深刻的思想。神明本身不也偏爱其神谕的简洁与简短吗？他被称为洛克斯 114，不正是因为他避免冗长而非晦涩吗？那些无需言语，仅凭示意便能指明必须采取行动的人 115，不也备受赞誉与敬仰吗？因此，当赫拉克利特 116 的同胞们请他提出关于和谐的意见时，Cmounted the platform, took a cup of cold water, sprinkled it with barley-meal, stirred it with penny-royal, drank it up, and departed, thus demonstrating to them that to be satisfied with whatever they happen upon and not to want expensive things is to keep cities in peace and concord. And Scilurus,​117 king of the Scythians, left behind him eighty sons; when he was dying, he asked for a bundle of spear shafts and bade his sons take it and break it in pieces, tied closely together as the shafts were. When they gave up the task, he himself drew all the spears out one by one and easily broke them in two, thus revealing that the harmony and concord of his sons was a strong and invincible thing,
登上讲台，取了一杯冷水，撒上大麦粉，用薄荷叶搅拌后喝下，然后离开，以此向他们展示，满足于偶然所得而不奢求昂贵之物，能使城市保持和平与和谐。而斯基泰人的国王斯库鲁斯，117 临终前留下了八十个儿子；他临终时，要了一捆矛杆，命令儿子们将其紧紧捆在一起并折断。当他们放弃任务时，他亲自一根根抽出所有矛杆，轻松将其折断，以此揭示儿子们的团结与和谐是强大且不可战胜的。Dbut that their disunion would be weak and unstable.
但他们的分裂将是脆弱且不稳定的。

18 1 If anyone will but review and recollect constantly these and similar instances, he may conceivably stop taking pleasure in foolish chatter. But as for me, that famous case of the slave puts me utterly to shame when I reflect what immense importance it  p449 is to pay attention to what is said and to be master of our purpose. Pupius Piso, the orator, not wishing to be troubled, ordered his slaves to speak only in answer to questions and not a word more. Subsequently, wishing to pay honour to Clodius when he was a magistrate, Piso gave orders that he be invited to dinner and prepared what was, we may suppose, a sumptuous banquet. When the hour came, the other guests were present, but Clodius was still expected,
18 1 如果有人能够不断地回顾和回忆这些以及类似的例子，他可能会停止对愚蠢闲聊的乐趣。但对我来说，那个著名的奴隶案例让我深感羞愧，当我反思关注所说的话并掌控我们的目标有多么重要时。演说家普皮乌斯·皮索不愿被打扰，命令他的奴隶只在回答问题时说话，不多说一个字。后来，当克洛狄乌斯担任官职时，皮索希望向他表示敬意，便下令邀请他共进晚餐，并准备了我们可以想象是丰盛的宴会。时间到了，其他客人都在场，但克洛狄乌斯仍未到来，Eand Piso repeatedly sent the slave who regularly carried invitations to see if Clodius was approaching. And when evening came and he was finally despaired of, Piso said to the slave, "See here, did you give him the invitation?" I did," said the slave. "Why hasn't he come then?" "Because he declined." "Then why didn't you tell me at once?" "Because you didn't ask me that." So a Roman slave, but the Athenian slave while digging will tell his master
皮索反复派遣那个经常传递邀请的奴隶去查看克洛迪乌斯是否正在前来。当夜幕降临，他终于绝望时，皮索对奴隶说：“听着，你给他送邀请了吗？”“送了，”奴隶回答。“那他为什么没来呢？”“因为他拒绝了。”“那你为什么不立刻告诉我？”“因为你没问我。”这就是一个罗马奴隶，而雅典的奴隶在挖掘时会主动告诉主人。

so great in all things is the force of habit. And of this let us now speak.
习惯的力量在所有事物中都是如此巨大。关于这一点，我们现在就来谈谈。

19 1 For it is impossible to check the babbler by gripping the reins, as it were; his disease must be mastered by habituation. In the first place, then, when questions are asked of neighbours,
19 1 因为要像抓住缰绳一样制止喋喋不休者是不可能的；他的毛病必须通过习惯来克服。首先，当邻居们被问及问题时，Flet him accustom himself to remaining silent until all have refused a response:
让他习惯于保持沉默，直到所有人都拒绝回应：

as Sophocles​120 says, nor, indeed, is this the aim of  p451 speaking and answering. For in a race the victory is his who comes in first; but here, if another makes a sufficient answer, it is proper to join in the approval and assent and so acquire the reputation of being a friendly fellow.
正如索福克勒斯所说，这确实也不是说话和回答的目的。因为在赛跑中，胜利属于最先到达的人；但在这里，如果别人给出了充分的回答，就应该表示赞同和认可，从而赢得友善的名声。512 But if such an answer is not made, then it is not invidious or inopportune both to point out the answer others have not known and thus to fill in the gap. And, in particular, let us be on our guard, when someone else has been asked a question, that we do not forestall him by taking the answer out of his mouth. For perhaps there are other times also when it is not seemly, another having been asked, to shoulder him aside and volunteer ourselves, since we shall seem to be casting a slur both on the man asked, as being unable to furnish what is demanded of him, and on the asker, as being ignorant of the source from which he can get help; and, in particular, such precipitancy and boldness in answering questions smacks of insolence.
但如果这样的回答未被给出，那么指出他人未知的答案并填补这一空白，便既非恶意也非不合时宜。尤其当他人被问及问题时，我们应警惕不要抢先作答，仿佛从他口中夺走答案。因为或许在其他场合，当他人被询问时，我们也不宜插话自荐，那样做不仅显得对被问者不敬，暗示其无法提供所需信息，同时也对提问者失礼，仿佛暗示其不知从何处寻求帮助；特别是，这种急于回答问题的冒失行为，往往带有傲慢无礼的意味。BFor one who tries to get in the answer ahead of the man who is questioned suggests, "What do you need him for?" or "What does he know?" or "When I am present, no one else should be asked about these matters." And yet we often ask people questions, not because we need an answer, but to elicit some friendly word from them, and because we wish to draw them on to friendly converse, as Socrates with Theaetetus and Charmides.​121 So to take the answer out of another's mouth, to divert another's hearing and attract his attention and wrest it from some other, is as bad as to run up and kiss someone who wished to be kissed by somebody else, or to turn toward yourself someone who was looking at another;
对于试图在被询问者之前抢先回答的人，他会说：“你为什么要找他？”或“他知道什么？”或“当我在场时，不应向其他人询问这些事。”然而，我们常常向人们提问，并非因为我们真的需要答案，而是为了从他们那里引出一些友好的话语，因为我们希望引导他们进行友好的交谈，就像苏格拉底与泰阿泰德和查米德斯所做的那样。因此，从别人口中夺走答案，转移他人的听觉并吸引其注意力，将其从他人那里夺走，就如同跑去亲吻一个希望被别人亲吻的人，或是将正在注视他人的目光转向自己一样不妥。Csince, even if he who has been asked cannot give the  p453 information, it is proper to practise restraint and conform oneself to the wish of the asker and thus to encounter with modesty and decorum the situation, an invitation, as it were, given to another. And it is also true that if persons who are asked questions make mistakes in their answers, they meet with just indulgence; but he who voluntarily undertakes an answer and anticipates another is unpleasant even if he corrects a mistake, and if he makes a mistake himself, he affords a malicious joy to one and all, and becomes an object of ridicule.
因为，即使被询问者无法提供 p453 的信息，也应当练习克制，顺应询问者的愿望，以谦逊和得体的态度面对这种情况，就像是对他人的一种邀请。同样，如果被问者在回答中出错，他们会得到公正的宽容；但那些主动回答并抢先他人的人，即使纠正了错误，也会令人不快，而如果他们自己犯了错，就会给所有人带来恶意的喜悦，并成为嘲笑的对象。

20 1 Then the second matter for diligent practice concerns our own answers; to these the chatterer must pay very close attention:
20 1 其次，勤修的第二件事关乎我们自己的回答；对此，闲谈者必须非常注意：Din the first place, that he may not inadvertently give a serious answer to those who provoke him to talk merely that they may insolently ridicule him.​122 For some persons who require no information, but merely to divert and amuse themselves, devise questions and put them to men of this sort to set going their foolish twaddle. Against this talkers should be on their guard and not leap upon a subject quickly, or as though grateful that it is offered to them, but should first consider both the character of the questioner and the necessity for the question. And when it appears that the questioner is really anxious to learn, the babbler must accustom himself to stop and leave between the question and the answer an interval, in which the asker may add anything he wishes and he himself may reflect upon his reply
首先，他可能不会无意中对那些仅仅为了挑衅他说话以便无礼地嘲笑他的人给出严肃的回答。122 因为有些不需要信息，只是为了消遣和自娱自乐的人，会设计问题并向这类人提出，以启动他们愚蠢的闲谈。对此，爱说话的人应保持警惕，不要迅速跳入话题，或仿佛感激话题被提供给他们，而应首先考虑提问者的性格和问题的必要性。当提问者确实渴望学习时，爱说话的人必须习惯于停下来，在问题和答案之间留出间隔，让提问者可以添加任何他想说的内容，而他自己则可以反思他的回答。Einstead of overrunning and obscuring the question by giving a long string of answers in a hurry while the question is still being asked. For although the Pythian priestess is accustomed to  p455 deliver some oracles on the instant, even before the question is put — for the god whom she serves
与其在问题还在被提出时匆忙给出冗长的回答，从而淹没和模糊了问题本身。因为尽管皮媞亚女祭司习惯于在问题提出之前就立即传达一些神谕——因为她所侍奉的神明

yet the man who wishes to make a careful answer must wait to apprehend exactly the sense and the intent of him who asks the question, lest it befall, as the proverb​124 has it,
然而，想要给出谨慎回答的人必须等待，以准确理解提问者的意思和意图，以免如谚语 124 所言，

FIn any case this ravenous hunger for talking must be checked so that it may not seem as though a stream which has long been pressing hard upon the tongue were being gladly discharged at the instance of the question. Socrates, in fact, used to control his thirst in this manner — he would not allow himself to drink after exercise until he had drawn up and poured out the first bucketful, so that his irrational part might be trained to await the time dictated by reason.
无论如何，这种对交谈的贪婪渴望必须加以抑制，以免显得像是长期压抑在舌尖上的话语，在问题的引导下欣然倾泻而出。事实上，苏格拉底便是以这种方式控制自己的口渴——在锻炼后，他不允许自己立即饮水，直到他先提起并倒出第一桶水，以此来训练自己的非理性部分，使其等待理性所指示的时机。

21 1 513 Furthermore, there are three kinds of answers to questions: the barely necessary, the polite, and the superfluous. For example, if someone asks, "Is Socrates at home?" one person may reply, as it were unwillingly and grudgingly, "Not at home." And if he wishes to adopt the Laconic style, he may omit the "At home" and only utter the bare negative. So the Spartans, when Philip wrote to ask if they would receive him into their city, wrote a large "No" on the paper and sent it back. Another will answer more politely, "He is not at home, but at the bank," and if he wants to give fuller measure may  p457 add, "waiting there for some guests."
此外，回答问题有三种方式：勉强必要的、礼貌的和多余的。例如，如果有人问：“苏格拉底在家吗？”一个人可能会不情愿且勉强地回答：“不在家。”如果他想要采用拉科尼亚风格，他可能会省略“在家”，只说出简单的否定。因此，当菲利普写信询问斯巴达人是否会接纳他进入他们的城市时，斯巴达人在纸上写了一个大大的“不”并寄了回去。另一个人会更有礼貌地回答：“他不在家，但在银行。”如果他想要提供更多信息，可能会补充说：“在那里等一些客人。”BBut your over-officious and garrulous man, particularly if he happens to have read Antimachus​125 of Colophon, will say, "He is not at home, but at the bank, waiting for some Ionian guests on whose behalf he has had a letter from Alcibiades who is near Miletus staying with Tissaphernes,​126 the satrap of the Great King, who formerly used to help the Spartans, but now is attaching himself to the Athenians because of Alcibiades. For Alcibiades desires to be restored to his native country and therefore is causing Tissaphernes to change sides." And he will run on, reciting at full stretch the whole eighth book of Thucydides, and deluge the questioner until, before he has done,
但如果你遇到一个过分热心且喋喋不休的人，尤其是如果他碰巧读过科洛丰的安提马科斯 125 的作品，他会说：“他不在家，而是在银行，等待一些伊奥尼亚客人，他为他们收到了来自阿尔西比亚德斯的信，阿尔西比亚德斯现在在米利都附近，与提萨菲尼斯 126——大王的萨特拉普——在一起，提萨菲尼斯以前常帮助斯巴达人，但现在因为阿尔西比亚德斯而转向雅典人。因为阿尔西比亚德斯渴望回到他的祖国，因此促使提萨菲尼斯改变立场。”他会滔滔不绝地背诵修昔底德的整个第八卷，直到把提问者淹没在他的长篇大论中，还没等他说完，CMiletus is at war again and Alcibiades exiled for the second time.
米利都再次陷入战争，阿尔西比亚德斯第二次被流放。

Regarding this tendency especially, one must keep talkativeness within bounds by following the question step by step and circumscribing the answer within a circle to which the questioner's need gives the center and the radius.​127 So when Carneades,​128 who had not yet acquired a great reputation, was disputing in a gymnasium, the director sent and bade him lower his voice, which was a very loud one. And when Carneades said, "Give me something to regulate my voice," the director aptly rejoined, "I am giving you the person conversing with you." So, in making an answer, let the wishes of the questioner provide the regulation.
关于这种倾向，尤其必须通过逐步跟随问题并将答案限制在提问者需求所确定的中心和半径的范围内，来约束多言。因此，当卡尼阿德斯（Carneades）——他那时尚未获得盛名——在体育馆里辩论时，馆长派人去让他降低他那非常洪亮的声音。卡尼阿德斯说：“给我一个调节声音的标准。”馆长机智地回应：“我给你的是与你对话的人。”所以，在作答时，让提问者的意愿来提供调节的标准。

 p459  22 1 Moreover, just as Socrates​129 used to urge men to be on their guard against those foods which induce us to eat when we are not hungry,
22 1 此外，正如苏格拉底常常告诫人们要警惕那些在我们不饿时诱使我们进食的食物，Dand against those liquids which induce us to drink when we are not thirsty, so it is with the babbler as regards subjects for talk: those in which he takes most delight and employs ad nauseam he should fear and stoutly resist when they stream in upon him. For example, military men​130 are great tellers of war-stories, and the Poet introduces Nestor​131 in that character, often narrating his own deeds of prowess. Again, as one might expect, those who have scored a victory in the law-courts or have had some unexpected success at the courts of governors or kings are attacked, as it were, by a malady which never leaves them, by the desire to call to mind and tell over and over again
对于那些在我们不渴时诱使我们饮用的液体，我们应当警惕并坚决抵制；同样地，对于话痨而言，他们最热衷且反复谈论至令人作呕的话题，也应如此对待。例如，军人 130 常爱讲述战争故事，诗人笔下的涅斯托尔 131 便是如此，频繁叙述自己的英勇事迹。再者，可以预见的是，那些在法庭上赢得胜利或在总督或国王的宫廷中意外获得成功的人，仿佛患上了一种永不消退的病症，渴望一遍又一遍地回忆和讲述那些经历。Ehow they made their entrance, how they were presented, how they argued, how they held forth, how they confuted some opponents or accusers, how they were applauded. For their delight is far more loquacious than that well-known insomnia in the comedy:​132 it often fans itself into new flame and makes itself ever fresh with each successive telling. They are, therefore, ready to slip into such subjects on any pretext. For not only
他们如何入场，如何被介绍，如何争辩，如何发表演讲，如何反驳对手或控方，如何受到掌声。因为他们的快乐比那出喜剧中著名的失眠症还要多话：132 它常常扇起新的火焰，并在每次讲述中使自己焕然一新。因此，他们随时准备以任何借口进入这些话题。因为不仅

but also what causes pleasure draws the voice toward itself and twists the tongue from a desire to dwell perpetually on the joys of remembrance. So also with lovers, who chiefly occupy themselves with conversation  p461 
但也正是那些带来愉悦的事物，将声音引向自身，并因渴望永远沉浸于回忆的欢愉之中而扭曲了舌头。恋人们亦是如此，他们主要忙于交谈。Fthat recalls some memory of the objects of their love; and if they cannot talk to human beings, they will speak of their passion to inanimate things:
那唤起了他们对所爱之物的记忆；如果他们不能与人交谈，他们就会向无生命的事物倾诉他们的激情：

and   和

There is, however, really not a pin's difference​135 to the chatterer what subjects may arise;
然而，对于喋喋不休的人来说，话题其实毫无差别514 nevertheless he that has a greater weakness for one class of subjects than for the other should be on his guard against these subjects and force himself to hold back and withdraw as far as possible from them, since they are always able, because of the pleasure they give, to lure him on to dilate upon them. And talkers have this same difficulty with those subjects in which they think that they surpass all others because of some experience or acquired habit. For such a person, being self-centred and vain,
然而，对于那些对某一类话题比另一类话题更易产生浓厚兴趣的人，应当警惕这些话题，并强迫自己尽可能克制和远离它们，因为它们总能因其带来的愉悦感而诱使他深入探讨。同样，那些自认为因某些经验或习得习惯而在某些话题上超越他人的人，也会面临类似的困境。因为这样的人往往以自我为中心且虚荣，

the great reader will spend it in narrating tales, the literary expert in technical discussions,
伟大的读者会将其用于叙述故事，文学专家则用于技术讨论，Bthe wide traveller and wanderer over the face of the earth in stories of foreign parts. We must, therefore, be on our guard against these subjects also, since garrulity is enticed by them, like a beast making for familiar  p463 haunts. And Cyrus's​137 conduct was admirable, because he challenged his mates to match themselves with him, not in those contests in which he was superior, but in those in which he was less skilled than they, so that he might cause no pain by surpassing them and might also have the advantage of learning something.
广泛游历地球表面、在异国故事中漂泊的旅者。因此，我们也必须警惕这些话题，因为饶舌之人会被它们吸引，如同野兽奔向熟悉的栖息地 p463。而居鲁士 137 的行为值得赞赏，因为他挑战同伴与自己较量，不是在他擅长的比赛中，而是在他不如他们熟练的项目上，这样既不会因超越他们而造成不快，也能从中学到东西，获得优势。CºBut the chatterer, on the contrary, if some topic comes up from which he can learn and find out something he does not know, thrusts it aside and diverts it, being unable to give even so small a fee as silence, but he works steadily around until he drives the conversation into the stale and well-worn paths of twaddle. Just so, in my native town, there was a man who chanced to have read two or three books of Ephorus, and would always bore everybody to death and put every dinner-party to rout by invariably narrating the battle of Leuctra and its sequel; so he got the nickname of "Epameinondas."138
相反，喋喋不休者若遇到一个能从中学习并发现未知之事的主题，却会将其推开并转移话题，连沉默这样微小的代价都不愿付出，反而坚持不懈地将对话引向陈腐且老生常谈的闲扯之路。正如我家乡有个人，碰巧读过埃福罗斯的两三本书，便总是不厌其烦地讲述留克特拉战役及其后续，令所有人厌烦至极，每次晚宴都因此不欢而散；于是，他得了个“埃帕米农达斯”的绰号。

23 1 Nevertheless, this is the least of the evils, and we should turn garrulity into these channels; for talkativeness will be less unpleasant when its excesses are in some learned subject. Yet such persons must accustom themselves to do some writing and so argue all by themselves.
23 1 然而，这是恶中最轻的，我们应该将喋喋不休转向这些渠道；因为当它的过度体现在某些学术主题上时，多言将不那么令人不快。不过，这样的人必须习惯于写作，从而独自进行辩论。DSo Antipater​139 the Stoic, since, as it seems, he could not and would not come to close quarters with Carneades​140 and his violent attacks upon the Stoa, used to fill whole books with written disputations against him, and so earned the sobriquet of "Pen-valiant." But with the talker, such shadow-boxing141  p465 with the pen and such alarums, by keeping him away from the multitude, may perhaps make him less of a daily burden to his associates, just as dogs that vent their anger on sticks and stones are less savage to men. And it will also be very advantageous for chatterers to frequent invariably the company of their superiors and elders,
因此，斯多葛学派的安提帕特，由于似乎无法也不愿与卡涅阿德斯及其对斯多葛学派的猛烈攻击正面交锋，便习惯于用整本书的书面辩论来对抗他，从而赢得了“笔战勇士”的绰号。但对于那些空谈者而言，这种用笔进行的影子拳击和虚张声势，通过使他们远离大众，或许能减轻他们给同伴带来的日常负担，就像那些对棍棒和石头发泄怒气的狗对人就不那么凶猛一样。此外，对于喋喋不休者来说，经常与他们的上级和长辈为伴也将非常有益。Eout of respect for whose opinion they will become accustomed to silence.
出于对他们意见的尊重，他们将习惯于保持沉默。

And with these exercises in habituation it is proper to intermix and entwine that well-known vigilance and habit of reflection, at the very moment when we are about to speak and the words are hurrying to our lips, "What is this remark that is so pressing and importunate? What object is my tongue panting for? What good will come of its being said or what ill of its being suppressed?" For it is not as though the remark were some oppressive weight which one ought to get rid of, since it stays by you all the same even if it is spoken; when men talk, it is either for their own sake, because they need something, or to benefit their hearers, or they seek to ingratiate themselves with each other by seasoning with the salt of conversation
在进行这些习惯化的练习时，我们应当将那种广为人知的警觉与反思习惯交织融合，尤其是在我们即将开口、话语急于脱口而出的那一刻，自问：“这番急于表达、纠缠不休的言论究竟为何？我的舌头渴望传达什么对象？说出它有何益处，抑或压抑它又有何害处？”因为，这言论并非如重负般需急于摆脱，即便说出，它依然伴随左右；人们交谈，或为自身所需，或因需有所求，或为惠及听者，或试图以交谈之盐调味，彼此取悦Fthe pastime or business in which they happen to be engaged. But if a remark is neither useful to the speaker nor of serious importance to the hearers, and if pleasure or charm is not in it, why is it made? For the futile and purposeless can exist in speech as well as in deeds.
他们恰好从事的消遣或事务。但如果一句话既对说话者无用，对听者也无重大意义，且其中并无乐趣或魅力，那为何要说呢？因为无益且无目的的事物，既存在于言语中，也存在于行动中。

And over and above all else we must keep at hand and in our minds the saying of Simonides,​142
除此之外，我们必须时刻牢记西蒙尼德斯的名言， 515that he had often repented of speaking, but never of holding  p467 his tongue. We must remember also that practice is master of all things and stronger than anything else; since people can even get rid of hiccoughs and coughs by resisting them resolutely and with much pain and trouble. But silence, as Hippocrates​143 says, not only prevents thirst, but also never causes sorrow and suffering.
他常常后悔开口说话，却从未后悔保持沉默。我们还必须记住，实践是万事的主宰，比任何事物都强大；因为人们甚至可以通过坚决抵抗并忍受许多痛苦和麻烦来摆脱打嗝和咳嗽。但正如希波克拉底所说，沉默不仅能防止口渴，而且永远不会引起悲伤和痛苦。

---

The Editor's Notes:   编者按：

1 I have thus combined the conclusions of Pohlenz, Brokate, and Hein.
1 我因此结合了 Pohlenz、Brokate 和 Hein 的结论。

❦

2 Mr C. B. Robinson's translation, or paraphrase, of this and several other essays in this volume, arrived too late to be of service (see Plutarch, Selected Essays, Putnam, New York, 1937).
2 C. B. 罗宾逊先生对本文及本卷中其他几篇文章的翻译或释义来得太晚，未能派上用场（参见普鲁塔克，《精选论文集》，普特南出版社，纽约，1937 年）。

❦

3 It suits Plutarch's humour in this passage, in which he speaks of garrulity as a disease, to invent one, and possibly two, pseudo-medical terms, ἀσιγησία, "inability to keep silent," and ἀνηκοΐα, "inability to listen." The figure is maintained in διαρρέουσι at the end of section d. Rouse suggests: "And here is the first bad symptom in diarrhoea of the tongue — constipation of the ears."
3 普鲁塔克在此段中谈及多言为病，并可能发明了一个或两个伪医学术语：ἀσιγησία（“无法保持沉默”）和 ἀνηκοΐα（“无法倾听”）。在 D 节末尾的 διαρρέουσι 中，这一比喻得以延续。Rouse 提出：“而这里，舌头的腹泻——耳朵的便秘——是第一个不良症状。”

❦

4 Cf. Moralia, 39B; von Arnim, Stoic. Vet. Frag., I p68, Zeno, Frag. 310.
4 参见《道德论》，39B；冯·阿尼姆，《斯多葛派残篇》，第一卷，第 68 页，芝诺，残篇 310。

❦

5 Nauck, Trag. Graec. Frag.2, p649, Frag. 899.

❦

6 A portico on the east side of the Altis; cf.  Pausanias, V.21.17, Pliny, Natural History, XXXVI.15.100.
6 阿尔提斯东侧的门廊；参见保萨尼阿斯，V.21.17，普林尼，《自然史》，XXXVI.15.100。

❦

7 Cf. 456C, 501A, supra.
7 参见上文 456C、501A。

❦

8 Cf. Aristophanes, Thesm., 18: δίκην δὲ χοάνης ὦτα διετετρήνατο.
8 参见阿里斯托芬，《地母节妇女》，18：δίκην δὲ χοάνης ὦτα διετετρήνατο。

❦

9 Cf. Philoxenus in Gnomologium Vaticanum, 547 (Wiener Stud., XI.234).
9 参见 Philoxenus 在 Gnomologium Vaticanum 中的记载，547（Wiener Stud., XI.234）。

❦

10 Cf. the proverb: "Empty vessels make the loudest noise."
10 参见谚语：“空器皿发出的声音最响。”

❦

11 Nauck, Trag. Graec. Frag.2, p147, Sophocles, Frag. 78 (Frag. 81 ed. Pearson, vol. I p50), from the Aleadae.
11 Nauck，《希腊悲剧残篇》第 2 卷，第 147 页，索福克勒斯，残篇 78（Pearson 编辑版第 1 卷第 50 页，残篇 81），出自《阿莱达埃》。

❦

12 Cf. 519D, infra.
12 参见下文 519D。

❦

13 Cf. 455A, supra.
13 参见上文 455A。

❦

14 Edmonds, Elegy and Iambus, II p182, Frag. 132.

❦

15 Cf. Life of Lycurgus, xix (51E‑F).
15 参见《吕库古传》xix（51E‑F）。

❦

16 Cf. Commentarii in Hesiodum, 71 (Bernardakis, vol. VII pp87‑88).
16 参见《赫西俄德评注》，71（Bernardakis，第七卷，第 87-88 页）。

❦

17 Homer, Il., V.226; σιγαλόεντα, of course, means "glossy" or "shining," but here it is probably used as a playful pun on σιγή.
17 荷马，《伊利亚特》，V.226；σιγαλόεντα 当然意味着“光滑”或“闪亮”，但在这里它可能被用作对 σιγή 的一种俏皮双关。

❦

18 Adapted from Bacchae, 386, 388.
18 改编自《酒神的女信徒》，386，388。

❦

19 Cf. 519D, infra.
19 参见下文 519D。

❦

20 Or a "pit," perhaps; cf. Moralia, 697D.
20 或者一个“坑”，也许；参见《道德论丛》，697D。

❦

21 Cf. Antiphanes, Frag. 295 (Kock, Com. Att. Frag., II p128): λύπη μανίας ὁμότοιχος εἶναί μοι δοκεῖ.
21 参见安提法涅斯，残篇 295（科克，《阿提卡喜剧残篇》，第二卷第 128 页）：λύπη μανίας ὁμότοιχος εἶναί μοι δοκεῖ.

❦

22 Cf. Seneca, Epistulae Morales, LXXXII.18.
22 参见塞内卡，《道德书信集》，LXXXII.18。

❦

23 Homer, Od., XIV.463‑466; cf. Moralia, 645A; Athenaeus, V 179E‑F.
23 荷马，《奥德赛》，XIV.463‑466；参见《道德论集》，645A；阿特纳奥斯，V 179E‑F。

❦

24 Cf. De Vita et Poesi Homeri, 149 (Bernardakis, vol. VII, p421).
24 参见《荷马生平与诗歌》，149（Bernardakis，第七卷，第 421 页）。

❦

25 Cf. Chrysippus, Frag. Mor. 644, 712 (von Arnim, Stoic. Vet. Frag., III pp163, 179).
25 参见克律西波斯，《道德片段》644, 712（冯·阿尼姆，《斯多葛学派古代片段》，III 第 163, 179 页）。

❦

26 Leutsch and Schneidewin, Paroemiographi Graeci, I p313; II pp219, 687. "Nüchtern gedacht, voll gesagt."
26 洛伊施和施奈德温，《希腊谚语集》，第一卷，第 313 页；第二卷，第 219、687 页。“清醒思考，畅所欲言。”

❦

27 Cf. the similar remark attributed to Demaratus in Moralia, 220A‑B and to Solon in Stobaeus, vol. III pp685‑686 ed. Hense.
27 参见《道德论丛》220A-B 中归于德马拉图斯的类似评论，以及斯托巴乌斯第三卷第 685-686 页（Hense 编辑）中归于梭伦的评论。

❦

28 Either Ptolemy Soter (Diogenes Laertius, VII.24) or Antigonus (Stobaeus, III p680 ed. Hense).
28 要么是托勒密·索特（第欧根尼·拉尔修，VII.24），要么是安提柯（斯托巴乌斯，III p680，Hense 编）。

❦

29 Frag. 284 (von Arnim, op. cit., I p64).
29 片段 284（引自阿尼姆，前引书，第一卷，第 64 页）。

❦

30 Cf. Moralia, 716F; Chrysippus, Frag. Mor. 643 (von Arnim, op. cit., III p163).
30 参见《道德论》，716F；克里西波斯，《道德片段》643（冯·阿尼姆，前引书，第三卷第 163 页）。

❦

31 Nauck, Trag. Graec. Frag.2, p312, Frag. 771 (Frag. 855 ed. Pearson, vol. III p63); cf. Moralia, 810B.
31 Nauck, 《希腊悲剧残篇》第 2 卷，第 312 页，残篇 771（Pearson 版第 3 卷第 63 页，残篇 855）；参见《道德论集》，810B。

❦

32 An anonymous fragment, attributed to Sappho by Bergk (Poet. Lyr. Graec., III p703), to Bacchylides by Diehl (Anthologia Lyrica, II p162); cf. Edmonds, Lyra Graeca, III p429.
32 一个匿名片段，被 Bergk（《希腊抒情诗人》，III 卷，第 703 页）归功于萨福，被 Diehl（《抒情诗选》，II 卷，第 162 页）归功于巴库利德斯；参见 Edmonds，《希腊竖琴》，III 卷，第 429 页。

❦

33 Cf. Pope's
33 参见波普的

with the judgement of Horace, Ars Poetica, 359.
根据贺拉斯的判断，《诗艺》，359。

❦

34 Od., XII.452‑453; cf. Moralia, 764A.
34 奥德赛，XII.452-453；参见《道德论》，764A。

❦

35 Plutarch probably means that talkers wear out our ears by the repetitions of stale news, just as palimpsests are worn out by constant erasure. But not all points of the comparison are clear; cf. Moralia, 779C; Cicero, Ad Fam., VII.18.2.
35 普鲁塔克可能是指那些谈论者通过重复陈旧的新闻使我们的耳朵疲惫，就像反复擦写使重写本磨损一样。但并非所有比较的点都清晰；参见《道德论丛》，779C；西塞罗，《致亲友书》，VII.18.2。

❦

36 Probably referring to the συμποσίαρχος (cf., for example, Moralia, 620A ff.), or magister bibendi.
36 可能指的是συμποσίαρχος（参见，例如，《道德论》620A 及以下），或饮酒主持人。

❦

37 A Scythian of high rank, who travelled widely in the pursuit of knowledge, and visited Athens in the time of Solon, circa 597 B.C.
37 一位高贵的斯基泰人，为追求知识而广泛游历，约公元前 597 年梭伦时代访问了雅典。

❦

38 Cf. Life of Sulla, xiv (460C ff.). Athens was captured in 86 B.C.
38 参见《苏拉传》，xiv（460C 及以下）。雅典于公元前 86 年被攻陷。

❦

39 Homer, Od., XI.54.
39 荷马，《奥德赛》，XI.54。

❦

40 The position of the Heptachalcon is thought to be near the Peiraeic Gate, near which was also the heroön of Chalcodon; see Judeich, Topographie von Athen2, p368, note 8.
40 七灯台的位置被认为靠近皮拉埃门（Peiraeic Gate），附近还有卡尔科顿（Chalcodon）的英雄祠；参见 Judeich 的《雅典地形学》第二版，第 368 页，注释 8。

❦

41 Cf. Life of Sulla, xiii (459F-460A).
41 参见《苏拉传》，xiii（459F-460A）。

❦

42 Sulla's wife.
42 苏拉的妻子。

❦

43 Referring to his complexion: blotches of red interspersed with white; cf. Life of Sulla, ii (451F).
43 关于他的肤色：红斑与白色相间；参见《苏拉传》，ii（451F）。

❦

44 Laws, 935A and 717D; cf. the note on 456D, supra.
44 条法律，935A 和 717D；参见上文 456D 的注释。

❦

45 This account differs in every way from the standard version in Tacitus, Annals, XV.54 ff.
45 这个描述与塔西佗《编年史》XV.54 及以后的标准版本在各方面都有所不同。

❦

46 Perhaps Subrius Flavus is meant (Annals, XV.50).
46 可能指的是苏布里乌斯·弗拉乌斯（《编年史》XV.50）。

❦

47 Hesiod, Frag. 219 (Frag. 18, p278 ed. Evelyn-White in L. C. L.; Frag. 234 ed. Kinkel) from the Eoae according to von Blumenthal, Hermes, XLIX.319.
47 赫西俄德，《片段》219（伊夫林-怀特版《洛布古典丛书》第 278 页片段 18；金克尔版片段 234），据冯·布卢门塔尔，《赫尔墨斯》，XLIX.319，出自《埃俄伊》。

❦

48 Of Elea; cf. Moralia, 1126D, 1051C; Diels, Frag. d. Vorsokrat.5, I p249, A 7; and Dougan's note on Cicero, Tusc. Disp. II.22.52.
48 埃利亚的；参见《道德论》，1126D，1051C；迪尔斯，《前苏格拉底哲学家残篇》5，I 第 249 页，A 7；以及杜根对西塞罗《图斯库兰论辩集》II.22.52 的注释。

❦

49 Called by Plutarch Demylos of Carystus.
49 普鲁塔克称之为卡里斯图斯的德米洛斯。

❦

50 Cf.  Pausanias, I.23.1; Athenaeus, 596F; Leaena means "lioness." She was Aristogeiton's mistress.
50 参见 保萨尼亚斯, I.23.1; 雅典娜乌斯, 596F; Leaena 意为“母狮”。她是阿里斯托吉顿的情妇。

❦

51 Hippias and Hippocrates; cf. Thucydides, VI.54‑59. Aristotle, Ath. Pol., xviii.2.
51 希庇亚斯和希波克拉底；参见修昔底德，VI.54-59。亚里士多德，《雅典政制》，xviii.2。

❦

52 The motive of Love runs through the entire story: Thettalus and Harmodius's sister, Aristogeiton and Harmodius, Leaena and Aristogeiton. This was Eros's mixing-bowl.
52 爱的动机贯穿整个故事：Thettalus 与 Harmodius 的妹妹，Aristogeiton 与 Harmodius，Leaena 与 Aristogeiton。这是 Eros 的调酒碗。

❦

53 See Judeich, op. cit., p231.
53 参见 Judeich，前引书，第 231 页。

❦

54 Cf. Moralia, 10E‑F, 125D; 515A, infra.
54 参见《道德论集》，10E‑F，125D；515A，下文。

❦

55 Cf. Horace, Ars Poet., 390: nescit vox missa reverti.
55 参见贺拉斯，《诗艺》，390：言出难收。

❦

56 Cf. 442D, 475A, supra.
56 参见 442D，475A，上文。

❦

57 Eurycleia; adapted from Od., XIX.494.
57 欧律克勒娅；改编自《奥德赛》，XIX.494。

❦

58 Od., XIX.210‑212; cf. 442D‑E, supra.
58 奥德赛，XIX.210-212；参见上文 442D-E。

❦

59 Cf. Od., XX.13, 16.
59 参见《奥德赛》，XX.13, 16。

❦

60 Od., XX.23; cf. 453D, supra.
60 Od., XX.23；参见上文 453D。

❦

61 Cf. 442E, supra.
61 参见上文 442E。

❦

62 Cf. Od., IX.289.
62 参见《奥德赛》，IX.289。

❦

63 Cf. Commentarii in Hesiodum, 71 (Bernardakis, vol. VII p488); told also of Bias in Moralia, 38B and 146F.
63 参见《赫西俄德评注》，71（伯纳达基斯，第七卷第 488 页）；在《道德论集》38B 和 146F 中也提到了比亚斯的故事。

❦

64 Nauck, Trag. Graec. Frag.2, p486, Frag. 413.2; cf. Moralia, 606A.
64 Nauck, Trag. Graec. Frag.2, p486, Frag. 413.2; 参见 Moralia, 606A。

❦

65 The One-eyed; cf. Moralia, 182B; Life of Demetrius, xxviii (902B‑C).
65 独眼巨人；参见《道德论丛》182B；《德米特里传》xxviii（902B-C）。

❦

66 Cf. Moralia, 202A.
66 参见《道德论集》，202A。

❦

67 Cf. Life of Eumenes, vi, vii (586B ff.).
67 参见《欧迈尼斯传》vi, vii (586B 及以下)。

❦

68 Cf. Moralia, 429A, 1012D‑F. For the indeterminate dyad, see Aristotle, Met., 987 B26 and 1081 A14; A. E. Taylor, Philosophical Studies, pp130 ff.; and for Plutarch's understanding of the dyad see L. Robin, La Théorie platonicienne des idées et des nombres, pp648‑651 (Notopoulos and Fobes).
68 参见《道德论集》，429A，1012D-F。关于不确定的二元性，见亚里士多德《形而上学》，987 B26 和 1081 A14；A. E. 泰勒，《哲学研究》，第 130 页及以下；关于普鲁塔克对二元性的理解，见 L. 罗宾，《柏拉图理念与数论》，第 648-651 页（Notopoulos 和 Fobes）。

❦

69 Homer, passim; on the formula, see the most recent discussions in Classical Philology, XXX.215 ff., xxxii.59 ff., Classical Quart., XXX.1‑3.
69 荷马，各处；关于公式，参见《古典语文学》XXX.215 页及以下，XXXII.59 页及以下，《古典季刊》XXX.1-3 页的最新讨论。

❦

70 Cf. Nauck, Trag. Graec. Frag.2, p691, Euripides, Frag. 1044.
参见 Nauck，《希腊悲剧残篇》第 2 卷，第 691 页，欧里庇得斯，残篇 1044。

❦

71 Cf. Moralia, 750B; probably from the Epodes of Archilochus, cf. Eusebius, Praep. Evang., XV.4.5; Edmonds, Elegy and Iambus, II p142.
71 参见《道德论丛》，750B；可能出自阿尔基洛科斯的《抑扬格诗》，参见尤西比乌斯，《福音预备》，XV.4.5；埃德蒙兹，《哀歌与抑扬格诗》，第二卷第 142 页。

❦

72 Nauck, op. cit., p486, Euripides, Frag. 411, vv. 2‑4, from the Ino; cf. St. James, iii.5, 6.
72 Nauck, 同上，第 486 页，欧里庇得斯，残篇 411，行 2-4，出自《伊诺》；参见《雅各书》iii.5, 6。

❦

73 Cf. the tale of Papirius Praetextatus, Aulus Gellius, I.23.
73 参见 Papirius Praetextatus 的故事，Aulus Gellius, I.23。

❦

74 As by the eccyclema on the Greek stage.
74 正如希腊舞台上的 eccyclema 所示。

❦

75 Plutarch is probably quoting a verse, as Wilamowitz has seen:
75 普鲁塔克可能是在引用一句诗，正如维拉莫维茨所见：

❦

76 Fabius Maximus in Tacitus, Annals, I.5, who relates the story quite differently.
76 法比乌斯·马克西姆斯在塔西佗的《编年史》第一卷第五章中，以截然不同的方式叙述了这个故事。

❦

77 Gaius and Lucius Caesar.
77 盖乌斯和卢修斯·凯撒。

❦

78 Postumus Agrippa; cf. Tacitus, Annals, I.3.
78 波斯图穆斯·阿格里帕；参见塔西佗，《编年史》，I.3。

❦

79 Tiberius.   79 提比略。

❦

80 "Ave, Caesar"; "Vale, Fulvi."
80 “你好，凯撒”；“再见，富尔维。”

❦

81 Cf. 517B, infra; Moralia, 183E; Life of Demetrius, xii (894D).
参见下文 517B；《道德论丛》，183E；《德米特里传》，xii（894D）。

❦

82 Cf. 519C, infra.
82 参见下文 519C。

❦

83 Proverbia Alexandr., I.19 (Paroemiographi Graeci, I p324); cf. Pearson on Sophocles, Frag. 149 (153 ed. Nauck).
83 亚历山大的谚语，I.19（希腊谚语集，I 第 324 页）；参见皮尔逊对索福克勒斯，残篇 149 的注释（瑙克版 153）。

❦

84 Cf. Aesop, Fable 97 ed. Halm.
84 参见《伊索寓言》，哈尔姆版第 97 则。

❦

85 Cf. Aristotle, Historia Animalium, VI.13 (567 B23); De Generatione Animalium, III.4 (755 A33).
85 参见亚里士多德，《动物志》，VI.13（567 B23）；《动物生成论》，III.4（755 A33）。

❦

86 Cf. 489A, supra.
86 参见上文 489A。

❦

87 Homer, Il. IX.457.
87 荷马，《伊利亚特》IX.457。

❦

88 Cf. Life of Dion, vii (961A), x (962B); Aelian, Varia Historia, VI.12.
88 参见《狄翁传》，vii（961A），x（962B）；埃利安，《杂史》，VI.12。

❦

89 Cf. Moralia, 177A.
89 参见《道德论集》，177A。

❦

90 Cf. Life of Nicias, xxx (542D‑E).
参见《尼西阿斯传》，xxx（542D-E）。

❦

91 Homer, Il., XXII.207.
91 荷马，《伊利亚特》，XXII.207。

❦

92 Antigonê, 317‑319: Creon and the Guard who brings news of the attempted burial of Polyneices are the speakers.
92 安提戈涅，317-319：克瑞翁和带来波吕涅刻斯试图埋葬消息的卫兵是对话者。

❦

93 Cf. Moralia, 61B, 653A.
93 参见《道德论集》，61B，653A。

❦

94 The parallel accounts are collected by Edmonds, Lyra Graeca, II pp78 ff.
94 平行叙述由埃德蒙兹收集，见《希腊抒情诗》第二卷，第 78 页及以下。

❦

95 Cf. Moralia, 967B.
95 参见《道德论集》，967B。

❦

96 Kock, Com. Att. Frag., III p544, ades. 774.
96 科克，《Com. Att. Frag.》，第三卷第 544 页，ades. 774。

❦

97 An error for Lasthenes; Plutarch mentions both traitors together in Moralia, 97D.
97 对 Lasthenes 的错误；普鲁塔克在《道德论》97D 中同时提到了这两个叛徒。

❦

98 For Macedonia as the source of timber supply, cf. Inscr. Graec., I2.105.
98 关于马其顿作为木材供应来源，参见《希腊铭文》，I2.105。

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99 De Falsa Legatione, 265.
99 De Falsa Legatione, 265.

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100 Ibid. 229; cf. Moralia, 668A, 97D.
100 同上，第 229 页；参见《道德论集》，668A，97D。

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101 Darius I; cf. Herodotus, VI.101; Pausanias, VII.10.2.
101 大流士一世；参见希罗多德，VI.101；保萨尼亚斯，VII.10.2。

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102 Perhaps an allusion to Dolon's betrayal of the horses of Rhesus; cf. Il., X.436 ff.
102 或许暗指多隆背叛了瑞索斯的马匹；参见《伊利亚特》第十卷第 436 行及以下。

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103 Epicharmus, Frag. 274; Kaibel, Com. Graec. Frag., I p142.
103 埃庇卡摩斯，残篇 274；凯贝尔，《希腊喜剧残篇》，第一卷，第 142 页。

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104 Cf. 504E supra.
104 参见上文 504E。

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105 Cf. 504A, 505F supra.
105 参见上文 504A、505F。

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106 Cf. Protagoras, 342E.
106 参见普罗泰戈拉，342E。

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107 That is, they speak, as the acontist throws, with the sure aim which puts the adversary to rout with a single cast.
107 也就是说，他们说话如同投掷标枪，凭借精准的瞄准，一击即中，令对手溃败。

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108 Cf. Life of Lycurgus, xix (51D‑E).
108 参见《吕库古传》xix（51D-E）。

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109 Cf. Diodorus, V.33.4.
109 参见狄奥多罗斯，V.33.4。

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110 Cf. Tryphon apud Spengel, Rhetores Graeci, III p202; Quintilian, VIII.6.52; Dionysius the Younger upon being expelled from Syracuse (cf. Moralia, 783D) kept a school in Corinth. The expression is somewhat like saying, "Remember St. Helena."
110 参见 Tryphon 在 Spengel 的《希腊修辞学家》第三卷第 202 页；昆体良，VIII.6.52；被逐出叙拉古的狄奥尼修斯（参见《道德论》，783D）在科林斯开办了一所学校。这个表达有点像在说，“记住圣赫勒拿。”

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111 Cf. Life of Demetrius, xlii (909C); Moralia, 233E. In Moralia, 216B, Agis (the Younger?) makes the remark to Philip.
111 参见《德米特里传》xlii（909C）；《道德论集》233E。在《道德论集》216B 中，阿吉斯（小阿吉斯？）对菲利普发表了这番言论。

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112 Cf. Moralia, 408E, 385D, 164B; Pausanias, X.24.1; Tryphon, l.c.; Plato, Charmides, 165A.
112 参见《道德论》，408E，385D，164B；保萨尼亚斯，X.24.1；特里丰，同上；柏拉图，《卡尔米德篇》，165A。

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113 Cf. Moralia, 164B.
113 参见《道德论集》，164B。

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114 As though derived from λοξός, "slanting," "ambiguous"; and see Roscher, s.v.
114 仿佛源自λοξός，意为“倾斜的”、“模棱两可的”；参见 Roscher，s.v.

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115 Cf. Diogenes Laertius, VII.66.
115 参见第欧根尼·拉尔修，VII.66。

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116 Diels. Frag. d. Vorsokratiker5, I p144, A 3 b.
116 第尔斯。《前苏格拉底哲学家残篇》5，I 第 144 页，A 3 b。

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117 Cf. Moralia, 174F and Nachstädt's note ad loc.
117 参见《道德论丛》，174F 及 Nachstädt 的相应注释。

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118 Kock, Com. Att. Frag., III p473, ades. 347; cf. 518F-519A, infra.
118 Kock, Com. Att. Frag., III p473, ades. 347; 参见下文 518F-519A。

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119 To see who can get to the goal first.
119 看看谁能先到达目标。

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120 Nauck, Trag. Graec. Frag.2, p312, Frag. 772 (Frag. 856 ed. Pearson, vol. III p63).

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121 Cf. Plato, Theaetetus, 143D, Charmides, 154E ff.
121 参见柏拉图，《泰阿泰德篇》，143D，《卡尔米德篇》，154E 及以下。

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122 Cf. Moralia, 547C.
122 参见《道德论集》，547C。

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123 Cf. Herodotus, I.47.
123 参见希罗多德，I.47。

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124 Paroemiographi Graeci, I p28; Kock, Com. Att. Frag., III p494, ades. 454.

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125 The epic poet, a by‑word for longwindedness: thus Catullus (95.10) calls him "tumidus."
125 史诗诗人，冗长的代名词：因此卡图卢斯（95.10）称他为“tumidus”。

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126 Cf. Life of Alcibiades, xxiv (204B‑C).
126 参见《阿尔西比亚德斯传》，xxiv（204B‑C）。

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127 Cf. Moralia, 524E, 603E, 776F, 822D, 1098D.
127 参见《道德论集》，524E，603E，776F，822D，1098D。

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128 Cf. Diogenes Laertius, IV.63; for Carneades' noisiness cf. Moralia, 791A‑B.
128 参见第欧根尼·拉尔修，IV.63；关于卡涅阿德斯的喧闹，参见《道德论集》，791A-B。

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129 Cf. Xenophon, Memorabilia, I.3.6; Moralia, 124D, 521F, infra, 661F.
129 参见色诺芬，《回忆录》，I.3.6；《道德论集》，124D, 521F, 下文，661F。

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130 Cf. Moralia, 546D, 630F ff.
130 参见《道德论集》，546D，630F 及以下。

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131 For example, Homer, Il., I.269 ff.
131 例如，荷马，《伊利亚特》，I.269 及以下。

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132 Cf. Kock, Com. Att. Frag., III p48, Menander, Frag. 164 (p353 ed. Allinson): "Surely of all things insomnia is the most loquacious. At any rate, it has roused me and brings me here to tell my whole life from the very beginning."
132 参见 Kock, Com. Att. Frag., III p48, Menander, Frag. 164 (p353 ed. Allinson): "失眠无疑是最多话的。无论如何，它唤醒了我，并带我来此从头讲述我的一生。"

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133 A proverb, according to Stobaeus, vol. V p860 ed. Hense, where see the note. "Ubi dolor, ibi digitus."
133 一句谚语，根据斯托巴乌斯，第五卷第 860 页，亨斯编辑版，见注释。“Ubi dolor, ibi digitus。”（哪里疼痛，手指就指向哪里。）

❦

134 Kock, Com. Att. Frag., III p438, ades. 151, 152.

❦

135 Literally "a white line" on a white stone: cf. Sophocles, Frag. 330 ed. Pearson (307 ed. Nauck) with the note; Plato, Charmides, 154B; Paroemiographi Graeci, I pp109, 327.
135 字面意思是白石上的“一条白线”：参见索福克勒斯，残篇 330，皮尔逊版（307，瑙克版）及注释；柏拉图，《卡尔米德篇》，154B；《希腊谚语集》，第一卷，第 109、327 页。

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136 Nauck, Trag. Graec. Frag.2, p413, Euripides, Frag. 183.2‑3, from the Antiopê; cf. Moralia, 43B, 622A, 630B.
136 Nauck, Trag. Graec. Frag.2, p413, Euripides, Frag. 183.2‑3, 出自《安提俄珀》；参见 Moralia, 43B, 622A, 630B。

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137 Xenophon, Cyropaedia, I.4.4; cf. Moralia, 632C.
137 色诺芬，《居鲁士的教育》，I.4.4；参见《道德论集》，632C。

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138 With this chapter cf. chapters 18 and 19 of De Laude Ipsius (Moralia, 546B‑E) and the first part of Quaestiones Conviv., II.1 (Moralia, 629E‑632C).
138 本章请参阅《自夸论》（《道德论集》，546B‑E）的第 18 和 19 章，以及《宴会问题》第二卷第一部分（《道德论集》，629E‑632C）。

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139 Von Arnim, Stoic. Vet. Frag., III p244, Frag. 5.
139 冯·阿尼姆，《斯多葛学派古代残篇》，第三卷，第 244 页，残篇 5。

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140 Cf. Aulus Gellius, XVII.15.1.
140 参见奥卢斯·格利乌斯，XVII.15.1。

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141 Cf. Plato, Laws, 830A‑C.
141 参见柏拉图，《法律篇》，830A‑C。

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142 Cf. Moralia, 10F, 125D; 505F, supra.
142 参见《道德论集》，10F，125D；505F，同上。

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143 Cf. Moralia, 90C‑D.
143 参见《道德论集》，90C‑D。

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