PHILODEMUS

O N FRANK CRITICISM

Society of Biblical Literature

TEXTS AND TRANSLATIONS

GRAECO-ROMAN SERIES

edited by
John T. Fitzgerald

Texts and Translations 43

Graeco-Roman 13

PHILODEMUS
ON F R A N K CRITICISM

PHILODEMUS
O N FRANK CRITICISM

Introduction, Translation, and Notes

by

David Konstan, Diskin Clay, Clarence E. Glad,

Johan C. Thorn, and James Ware

Society of Biblical Literature

Texts and Translations

Scholars Press
Atlanta, Georgia

PHILODEMUS
ON FRANK CRITICISM
Introduction, Translation, and Notes by
David Konstan, Diskin Clay, Clarence E. Glad,
Johan C. Thorn, and James Ware
Copyright .1998 by the Society of Biblical L i t e r a t u r e
Published i n paperback 2007
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L i b r a r y o f Congress Cataloging-in-Publication Data
Philodemus, ca. 110-ca. 40 B. C.
[De libertate dicendi. English & Greek (Ancient Greek)!
On frank criticism / Philodemus ; introduction, translation,, and notes by
David Konsstan . . . [et a l l
p. cm.(Texts and translations ; 43. Graeco-Roman series ; 13}
Includes bibliographical references (p. ) and indexes.
ISBN 0-7885-0434-7(cloth ; alk. paper)--ISBN 978-1-58983-292-3 (paperback ;
alk. paper)
1. Parrhesia (The Greek word) 2. Epicureans (Greek philosophy)
I . Konstan, David. II. Title. III. Series: Texts and translations ; no. 43.
IV. Series: Texts and translations. Graeco-Roman religion series ; 13.
B598. P43D413
1998
187dc21
97-52602
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Printed in the United States of America
on acid-free paper

CONTENTS
Preface and Acknowledgments
Abbreviations

v i i

xi

Introduction
Sigla
Text and Translation

Bibliography
Index Verborum
Greek-English
English-Greek
Index Nominum

1
25
26
137
139
167
191

PREFACE AND ACKNOWLEDGMENTS

The genesis of this book would have pleased Philodemus and his philosophical
circle of friends, for it emerged out of the efforts of a group of scholars working in common. In 1993 the Hellenistic Moral Philosophy and Early
Christianity Group, which meets annually at the conference of the Society of
Biblical Literature, undertook to investigate over a period of three years
Philodemus' On Frank Criticism, or Ilepi irapprjaiaq. No published translation
of that work existed in English or any other modern language; the last edition
of the text was by Alexander Olivieri, published in 1914, Yet Philodemus'
essay was of vast importance to an understanding of the relationship between
classical culture and early Christianity: it treats techniques of pedagogy and
moral improvement within the philosophical community that were to be central
concerns of Christian teachers, whether in a congregational or a monastic context. The need for a reliable translation, together with brief commentary and as
good a text as possible (short of a new edition based on an autopsy of the
papyrus, which for various reasons was not feasible), was apparent to
everyone.
It was agreed, then, that a body of some two dozen scholars would
prepare an initial translation, dividing the treatise into as many discrete segments. Participants included David L . Balch, Kate Cooper, Troels EngbergPedersen, Benjamin Fiore, S.J., John T. Fitzgerald, David E. Fredrickson,
Pamela Gordon, Glenn S. Holland, Robert Lamberton, Abraham J. Malherbe,
Alan C, Mitchell, Edward N . O'Neil, Frederic M . Schroeder, Alan Scott,
David Sider, Gregory E. Sterling, Stanley K. Stowers, Fika J. van Rensburg,
L . Michael White, and Richard A. Wright, as well as the present translators.
To guide us, we had, in addition to Olivieri's apparatus and a handful of technical articles, a preliminary version composed by James Ware while he was a
doctoral candidate at Yale University's Department of Religious Studies. When
we reconvened a year later, the several partial translations had been circulated
among the entire group, and in the course of a long meeting we discussed and
debated many problems that had arisen. In the end, a committee of five, consisting of the present translators, was selected to prepare a full and final version, making use of both Ware's and the collective rendition.
The five translators then made a crucial decision: the text they would
present and render would be based essentially on that of Olivieri. Some
changes would be introduced, deriving primarily from a detailed review of

vii

viii

Philodemus On Frank

Criticism

Olivieri's edition by R. Philippson, who exploited hand-drawn copies of the

papyrus, called disegni, made under the supervision of the original excavators
of Herculaneum in the 18th century, and from emendations proposed by Marcello Gigante, who re-examined parts of the papyrus that is now housed in the
National Library in Naples. On rare occasions, the translators might adopt
readings of their own, i f they seemed necessary in order to make sense of a
given passage. Their text, however, would make no pretense of being a new
edition of Philodemus* On Frank Criticism. Such an edition would require a
completely new inspection of the papyrus that took advantage of modern technological aids such as the binocular microscope. It was understood that Marcello Gigante was planning an edition on this basis. In the interest, however, of
making Philodemus' treatise quickly accessible to a wider public, it seemed
best to proceed on the basis of the available text.
The translators again divided Philodemus' text into parts, each taking a
fifth as his share; they then circulated among themselves the portions on which
they had worked, emending and correcting one another's versions. The complete translation was reviewed and revised by David Konstan, who must take
final responsibility for what is printed here (he also prepared the indices);
James Ware then went over the entire version yet again. Johan Thorn set the
Greek text, making certain that it agreed with what had been translated, and
prepared the whole worktext, notes, translation, and indicesas cameraready copy, making numerous improvements along the way. In the meantime,
Clarence E. Glad was writing the introduction to the book. When the work
was in its final stages, the translators benefited from a careful reading of the
manuscript by Elizabeth Asmis. Every stage was marked by mutual cooperation and assistance.
John Fitzgerald presided over the colloquium during the period in which
the translation was in progress. His goodwill, encouragement, and editorial assistance were invaluable to the enterprise. Many others provided help as the
work proceeded; they are hereby acknowledged, albeit anonymously, for their
contributions to the joint endeavor. But we must thank Pieter Janse van Rensburg and Annemare Kotze by name for their assistance in preparing the final,
camera-ready copy.
The several universities at which we worked were generous in supporting
our scholarly endeavors, and we hereby render our thanks to them. Some of us
benefited as well from grants that were awarded while we were at work on the
project: among these institutions, we are pleased to acknowledge the Icelandic
Council of Science and the Institute of Theology at the University of Iceland,
the Fulbright Foundation, the Guggenheim Foundation, and the National
Humanities Center in North Carolina. We are also grateful to the editors of the

Preface and Acknowledgments

ix

Society of Biblical Literature Texts and Translations (Graeco-Roman) Series,

for accepting the work for publication.
We commit this work, conscious of the imperfections that must inevitably
mark the translation of so fragmentary and difficult a text, to the hands of fellow investigators, in the hope that it will prove useful to their researches, and
in the expectation that they will, in turn, correct our errors and contribute to a
better understanding of Philodemus' extraordinary treatise.
The translators

ABBREVIATIONS
The abbreviations used for the titles of modern publications follow, where possible, the
guidelines of the Society of Biblical Literature as published in the Journal of Biblical
Literature 107 (1988) 579-96. Abbreviations used for well-known classical texts not listed
below are based on The Oxford Classical Dictionary (3d ed.; ed. Simon Hornblower and
Antony Spawforth; Oxford: Oxford University Press, 1996) xxix-liv.
AJP
ANEW
BT
CErc
CP
Epicurus
SV
JECS
LCI.
LSI
LSJSup
NovTSup
Philo
De agric.
De migr.
Quis heres
Philodemus
Ir.
Lib.
Mart.
Oec.
Rh.

Americal Journal of Philology

Aufstieg und Niedergang der rmischen Welt
Bibliotheca Teubneriana
Cronache ercolanesi
Classical Philology
Sententiae Vaticanae
Journal of Early Christian Studies
Loeb Classical Library
Liddell-Scott-Jones, Greek-English Lexicon
Revised Supplement to LSI (1996)
Supplements to Novum Testamentum
De agrimlium (On Husbandry)
De migratione Abrahami (On the Migration of Abraham)
Quis rerum divinarurn heres (Who Is the Heir)
De im (On Anger)
De Ubertate dicendi = Uspl wapptioiaq (On Frank Criticism.)
De morte. (On Death)
De oeconomia (On Household Management)
Volumina rhetorica (ed. S. Sudhaus; 2 vols.; Leipzig: Teubner,
1892-96); cited by volume and page number
De vitiarmn (On Vices)

V//.
Plutarch
De liber, educ.
De liberis educandis (On the Education of Children)
De vit. pudor.
De vitioso pudore (On Compliancy)
Quomodo adulator Quomodo adulator ab amico internoscatur (How to Distinguish a
Flatterer from a Friend)
PW
Pauly-Wissowa, Real-Encyclopdie der classischen
A Iterturnswissenschafi

xi

INTRODUCTION
I . Philodemus' Life and Works
In the first century BCE, an Epicurean community existed at Naples under the
leadership of the Greek teacher Siro. At nearby Herculaneum, the Syrian
Epicurean Philodemus, who was associated with the influential patron Calpurnius Piso, the father-in-law of Julius Caesar, was also attracting students
from different walks of life. Philodemus was a former pupil of Zeno of Sidon,
the scholarch of the Epicurean school in Athens, and of Demetrius the
Laconian. What is more, he cultivated interests in literary and philosophical
studies, thus escaping the charge traditionally levelled at Epicureans that they
entertained a deliberate disregard for general learning; Cicero refers to both
Siro and Philodemus as the "excellent and learned friends" of Torquatus.
1

Philodemus was born in Gadara in Syria c. 110 BCE and died c. 40/35
BCE. He was probably of Greek parentage and received a Greek education.
The dates at which the Epicurean schools on the bay of Naples were founded
are uncertain, but Philodemus may have arrived in Italy around the year 80
BCE. There is no secure evidence for the school's existence after 50 BCE,
although the fact that the Epicurean library at Herculaneum was preserved
until the eruption of Mt. Vesuvius in 79 CE strongly suggests that it did not
disappear under the early Empire. The evidence shows that the Epicurean
schools in Naples and Herculaneum were important intellectual and literary
centers in the first century BCE.
2

Philodemus' scholarly interests are evident from the quantity of charred

papyri preserved in the house in Herculaneum that may indeed have been the
residence of the Piso family. These consist both of Philodemus' transcripts of
the lecture notes he took at Zeno's classes in Athens, for example, his notes
On Frank Criticism (Jlcpi itapprjoiag, also known as De libertate dicendi),

The Epicurean spokesman in Cicero's De finibus (On Ends) (see 2.119); see also Cic.
Earn. 15.16.1; 15.19.2; Acad. 1.5; Tusc. 4.7. Cf. Clarence E . Glad, "Frank Speech, Flattery, and Friendship in Philodemus," in Friendship, Flattery, and Frankness of Speech:
Studies on Friendship in the New Testament World (ed. John T. Fitzgerald; NovTSup 82;
Leiden: Brill, 1996) 21-22.
See E . A. De Lacy and P. H. De Lacy, Philodemus: On Methods of Inference (2d ed.;
Naples: Bibliopolis, 1978) 145-52.
1

Philodemus On Frank Criticism.

and of Philodemus' own compositions, including writings on historical matters,

on scientific method, on rhetoric, music, and poetry, on theology, including
On Piety and On the Gods, and, finally, on ethics. Among the ethical writings
are an introduction to ethics, a treatise in several books On Death, and a work
in ten books On Vices and the Opposing Virtues, which includes one book On
Household Management, one On Arrogance, and probably three books On
Flattery. Finally, Philodemus wrote an Epitome on Conduct and Character,
from the Lectures of Zeno, which contains a work On Anger and the abovementioned On Frank Criticism.
The handbook the
only known work in antiquity with
this titleis translated here for the first time into a modern language. It is of
great importance for the social history of Epicureanism, as it provides
evidence for moral instruction in various Epicurean centers in Greece and
Italy. The work offers hypothetical questions and answers on aspects of
psychagogic theory as well as reflections on psychagogic practice. A complete
description of the treatise is not possible, since the work is not extant in its
entirety, but one may gain from, the remaining fragments a fairly good picture
of later Epicurean psychagogy and communal pedagogy. The kinds of blame
that are deployed in the service of moral improvement, and the frequency of
terms signifying error and correction, are significant in a work entitled
, and indicate that , when used in the context of moral
3

3 See Elizabeth Asmis, "Philodemus' Epicureanism," ANEW2.36.4 (1990) 2369-2406.

Historical works: PHerc. 1018, Index Stoicorum; PHerc. 164 and 1021, Index
Academicorum; PHerc. 155 and 339, On the Stoics; PHerc. 1232, PHerc. 1418 and 310,
On Epicurus; Worts on the Records of Epicurus and Some Others; PHerc. 1005, To Friends
of the School. Work on scientific method: On Phenomena and Inferences = PHerc. 1065,
on which see De Lacy and De Lacy, Philodemus. Works on rhetoric, music, and poetry:
On Rhetoric and On Poems are preserved in numerous papyri; PHerc. 1497, On Music;
PHerc. 1507, On the Good King according to Homer. Theological writings: PHerc. 1428,
On Piety; PHerc. 26, On the Gods; PHerc. 152 and 157, On the Way of Life of the Gods.
The untitled introduction to ethics (PHerc. 1251) is known as the Comparetti Ethics in
honor of its first editor; PHerc. 1050, On Death; PHerc. 1424, On Household Manage
ment; PHerc. 1008, On Arrogance; PHerc. 222, 223, 1082, 1089, 1457, and 1675, On
Flattery. See also PHerc. 346 (ed. M . Capasso, Trattato etico epicureo (PHerc 346)
{Naples: Giannini, 1982]).
PHerc. 182, On Anger; PHerc. 1471, On Frank Criticism. Philodemus' work On
Anger was edited by C. Wilke (Philodemi de ira liber [BT; Leipzig: Teubner, 1914]), and
has been re-edited, with a translation and commentary, by G. Indelli (Filodemo, L'Ira [La
scuola di Epicuro 5; Naples: Bibliopolis, 1988]).
See Clarence E. Glad, Paul and Philodemus: Adaptability in Epicurean and Early
Christian Psychagogy (NovTSup 81; Leiden: Brill, 1995) 101-160; Marcello Gigante,
Ricerche fdodemee (Biblioteca della Parola del Passato 6; 2d ed.; Naples: Macchiaroli,
1983) 55-113.
4

Introduction

reform, connotes the frank criticism of error. The most appropriate translation
of
thus appears to be On Frank Criticism. Before discussing
the treatise itself, however, it is well to situate the concept of frankness of
speech in its larger cultural context.
I I . The Idea of Frankness in its Cultural Context

In the classical Athenian democracy, the word was used in the

political sphere to express the right of free speech of anyone who enjoyed fall
civic status in Athens. In the classical democracy, friendship had been em
bedded in a powerful ideology of equality and freedom from dependency. On
the basis of this civic and democratic ideal, friends were imagined as constitut
ing a network of social equals, bound by personal affection and committed to
offering one another mutual assistance; their status was chosen and thus dis
tinct from ascribed statuses, such as kinship and citizenship. In a context in
which citizens derived their equality from their participation in a democratic
city, the right of free speech pertained to anyone who enjoyed full civic status
at Athens. The term , accordingly, "represented democracy from the
point of view of equality of rights." seems to have had no special
association with the idea of friendship at this time, although liberty of speech
was naturally taken for granted as a principle obtaining among friends, just as
it obtained among fellow-citizens in general, all of whom were equally entitled
to express themselves without fear of neighbors or of those in power. From the
time of Isocrates onward, however, frankness came increasingly to be per
ceived rather as a private virtue, and more particularly as an integral element
in friendship. The conception of friendship itself, indeed, had undergone a sub
tle change.
8

With the rise of the Hellenistic kingdoms and the dependency of Athens
upon foreign powers, there was a shift in the political discourse of free speech
and, correspondingly, the focus of treatises on friendship underwent a palpable
change: "
as a private virtue replaced as a political
right." As a private virtue, denoted that personal candor which was
9

For full discussion, see Giuseppe Searpat, Parrhesiu: Storia del termine e delle sue
traduzioni in latino (Brescia: Paideia, 1964).
Arnaldo Momigliano, " Freedom of Speech in Antiquity," in Dictionary of the History
of Ideas: Studies of Selected Pivotal Ideas (ed. P. P. Wiener; New York: Charles Scribner's
Sons, 1973-74) 2:259.
Ibid, 2:260. For information in this and the following paragraphs, see David Konstan,
"Patrons and Friends," CP 90 (1995) 333 , 334, 336, 341; "Friendship, Frankness and Flat
tery," in Friendship, Flattery, and Frankness of Speech: Studies on Friendship in the New
Testament World (ed. John T. Fitzgerald; NovTSup 82; Leiden: Brill, 1996) 9-14; "Greek
Friendship," AFP 117 (1996) 75 , 77-78, 86, 92; "Problems in the History of Christian
7

Philodemus On Frank

Criticism

prized between true friends, as opposed to the political liberty to declare

openly one's opinions in the civic space or assembly. The emphasis on social
equality in the discourse of friendship that was characteristic of the popular
democracy now gave way to a concern with relations between powerful
figures, whether monarchs or wealthy aristocrats, and their retinues, who were
conceived of as bound to their patrons by amicable ties. Attention shifted from
the theme of equality to such issues as integrity and frankness, and the danger
represented by self-seeking flatterers in the entourage of the rich and powerful.
As the egalitarian assumptions behind the universal right to self-expression
gave way to an ideology centered on rank and authority, it became necessary
to insist on as a duty incumbent upon friends without regard for
rank or station rather than to prize it as a universal mark of citizen status.
The shift in the meaning of from freedom of speech to personal
candor is coordinate with the change from the egalitarian city-state to a regime
of powerful rulers in a position to dispense patronage. With these changes, the
figure of the flatterer became a key subject of ideological attention. Flattery
was now seen as a corrupt form of participation in the entourage of grandees
and emerged as the antithesis of the personal integrity and frankness expected
of loyal associates. The central issue in discussions of friendship became
trustworthiness among friends, especially on the part of the subordinate partner
in the relationship, who was often suspected of employing flattery in the hope
of personal gain. Since flatterers could simulate frankness, techniques were
devised to detect such imposters and reveal them as false friends and adulators.
Essays by Plutarch and Maximus of Tyre on how to distinguish flatterers
from friends reveal this set of concerns in the Roman period, as do treatises
dealing with flattery and related vices. In the latter portion of his treatise on
how one may distinguish a true friend from a flatterer, Plutarch discusses in
detail the topic of frank speech; the reason is that is the primary in
dicator of the candor characteristic of the true friend as opposed to the deceitfulness that marks the toady.
The term , then, which in the classical democracy had signified
the right of all citizens to express their views unhindered, designated under the
Hellenistic monarchies the virtue of frank speech, not only as practiced by a
subordinate in conversation with his superior but also as employed by a
philosophical teacher seeking to heal the psyche of his disciples. In the latter
context, where was now part of the vocabulary of the Hellenistic
philosophical schools, the concern was with frank criticism in relation to in-

Friendship," JECS 4 (1996) 90-91, 111; more generally, Friendship in the Classical World
(Cambridge: Cambridge University Press, 1997).

Introduction

struction, that is, the nurturing or therapeutic use of irapp-qoia. Disciples re

quired honest and constructive correction: one needed to administer just
criticism in a temperate way, avoiding both the excessive harshness that might
discourage the moral improvement of the disciple and a lenient indulgence of
the aspirant's lax ways.
Where the idea of friendship was adopted as a figure for the relationship
among members of a philosophical school, the frankness encouraged between
pupils was naturally associated with the language of friendship. On the basis of
friendship, a disciple might have the courage to reproach other disciples
boldly, being inspired by an unfeigned goodwill to use plain language without
spitefulness. Not only is frank speech "akin to friendship," it is the "language
of friendship" and the "most potent medicine in friendship," to be employed
in mutual moral reform among friends.
The topic of frank speech is thus integral to the theme of moral education,
or the correction of faults among friends to effect an improvement of charac
ter. Already in Isocrates, as we have seen, one finds the change in connotation
of the word itapp-qoia from, the right of free speech of citizens generally to
that of candor between friends in particular, in relation to various other private
virtues. A high point in this development is The Pedagogue of Clement of
Alexandria, who discusses the function of hortatory blame or wappijcfm on the
part of the Divine Word itself. The treatise On Frank Criticism, in which
Philodemus discusses frank speech under the topic of how and when frankly to
reprimand one's friends' failings, is a valuable instance of this tradition.
10

11

12

I I I . The Nature of itappyaia in Philodemus' Ilepi -trappy oiaq

It is abundantly clear in Philodemus* treatise On Frank Criticism that the topic
of frank criticism in moral reform (wept itappyoiaq) is part of the topic of
friendship {-Kepi (pt.\iaq). Members of the group admonish and censure each

See Philo Quis heres 19, 21; De migr, 116-17; and Plutarch Quomodo adulator 74D.
Related terms include ,
, , ,
,
, and . The change in meaning of rap is clear where Isocrates
remarks that things which contribute to the education of men in private life include
" and the privilege which is openly granted to friends to rebuke and to enemies to
attack each other's faults" (Ad Nic. 3; trans, by G. Norlin in the L C L ) . is a
: Isoc. Antip. 4; cf. Demonic. 1-6, 11-12, 2031, 45-46; Ad Nic. 2, 12, 28, 42-49; Amid. 206-14, 289-90; Nicodes 55, 57; De pace
14-15, 70, 72; Antip. 3-4, 7, 9; Philip. 72. Note Plato Prt. 325AB; Grg. 525B; Aristotle
Eth. Nic. 1155al2-16, 1171a21-1172al5, 1180a6-14; Eth. Eud. 1242b35-1243al4,
1243b 15-40; Mag. mor. 1213bl8-30; Xenophon Oec. 13.6-9.
Glad, Paul and Philodemus, 51-53, 60-62, 106-7.
5 0

11

1 2

Philodemus On Frank

Criticism

13

other in friendship, "... < [for they think that it is the part of a friend to apply
frank criticism and t o ] > admonish others..."; such tasks are expected of those
who hold "the office of a friend" (col. XlXb). A forthright attitude toward
others is part of this ideal; or, as fr. 28 puts it: "Even i f we demonstrate logi
cally that, although many fine things result from friendship, there is nothing so
grand as having one to whom one will say what is in one's heart and who will
listen when one speaks. For our nature strongly desires to reveal to some
people what it thinks."
The treatise On Frank Criticism appears together with On Anger in a
larger work On Conduct and Characters.
On Anger reveals that the
Epicurean community of friends had two aims: reform of character and
theoretical inquiry. Anger thwarts the progress of people both because they do
not share in the good of joint inquiry and because they cannot endure the
rebukes or corrections of their teachers and fellow students. Reform of charac
ter is requisite for progress in wisdom and requires the correction of errors
and passions. The Epicurean ideal of fellowship and mutual aid demanded,
accordingly, the active participation of friends in the evaluation and correction
of one another, and On Frank Criticism is our prime evidence for the nature of
that practice.
14

15

16

Frankness is conceived in the treatise as the opposite pole of the vice of

flattery. The virtue that Philodemus contrasts with flattery, however, is not so
much frank speech as such but rather friendship. Philodemus* discussion of
flattery and friendship draws on Aristotle's understanding of virtue as a mean
between two vices: friendship, accordingly, is the mean between flattery and
enmity. Just as frank speech is a sine qua. non of friendship, so ready assent,
17

18

13

See Tab. V (App.): "{he] wishes [to admonish on} account of [friendship]....*' Cf.
Philodemus Ir. col. XXXV. 19 Indelli.
Glad, Paul and Philodemus, 107-8. 161-75.
The subscript of PHerc. 1471 is: rm '
[ \ ... . Note the reference to
in PHerc. 1389 (cf. . Kondo, "Per l'interpretazione del pensiero
filodemeo sulla adulazione nel P. Here. 1457," CErc 4 [1974] 45). On Frank Criticism is
cited as the repi in Ir. col. XXXVI. 24-25 Indelli. See the reference to
in PHerc. 1082 col. 1.1-7 (W. Cronert, Kolotes und
Menedemos [Leipzig, 1906; reprint, Amsterdam: Hakkert, 1965] 127 n. 534) and
in Lib. col. XIIIb.4 and Rh. 2:1. Wilke proposed in his edition (De ira, vii)
that On Anger belonged to the same epitome of Zeno's work as .
Philodemus Ir. col. XIX. 14-27 Indelli; Lib. frs. 13.7-8; 22; col. XIVb.9-11.
Contra R. Philippson ("Phtlodemos," PW 19.2 [1938] 2460, 2467-74) who
maintained that frank speech was a virtue opposed to the vice of flattery. So Gigante, Ricerche filodemee, 59-62.
Illustrated by PHerc. 1082 which deals with flattery (cf. col. II. 1-4: ...
). Cf. Aristotle Mag. mor. 1193a20ff; Eth. Eud. 1233b30ff.
14

15

16

17

18

Introduction

speaking in order to please, and praise are characteristics of flattery. Whatever

the relation between Philodemus' classification of frank speech in light of ear
lier discussions of friendship, however, it is clear that frankness, flattery, and
friendship constituted a distinct triad in his thought, as it did in Hellenistic
discourse generally. PHerc. 1082 is pertinent here;
19

20

Let us make it clear to them that the goods of friendship are very durable and that
flattery is the antagonist of friendship; let us also consider well the goods that arise
from frank speech, both (the frank speech) directed towards one's intimate as
sociates, and (the frank speech) directed towards all men, and let us avoid as vain
the company of adulators, and still more let us not mix with them but seek
cohabitation with those who speak candidly.
21

The admonition encouraging readers to seek to live with those who speak
freely and avoid those who flatter continues the contrast between flattery and
honest conversation at the beginning of the section. For the Epicureans, con
versation and reasoning together are indispensable. is a type of
, intimately connected with friendship, though it is classified neither as
an art nor as a virtue; rather, frank speech is an approximate or conjectural
method used by friends in the therapeutic technique for the healing of souls,
comparable to the methods employed by physicians in the art of healing and by
pilots in the art of navigation.
22

In Philodemus' view, has two aspects, one directed "toward all

men" and the other "toward one's intimate associates" (PHerc. 1082 col. I I . 1
3). There is a good example of the former aspect in Lucian's essay, Alexander
the False Prophet, in which Lucian assumes the role of a rational Epicurean
who, together with Christians, attempts to deflate the false prophet Alexander
of Abonouteichos and his claim to a special standing with the divine. Frank
speech was a weapon in the Epicureans' agitation against oracle-mongers and
in their program of enlightening people generally concerning the workings of
the universe, with a view to combatting the fear of death associated with
certain kinds of beliefs concerning the gods. The latter, or more intimate,
aspect of frank speech served more particularly to form character and to
counter psychological disturbances and fears of other people. Such fears, like
23

1 9

Glad, "Frank Speech."

Konstan, "Friendship, Frankness and Flattery."
PHerc, 1082 col. I I . 1-14. Cf. T. Gargiulo, "PHerc. 222; Filodemo SulF
adulazione," CErc 11 (1981) 104.
I.e., 6/uXta, KoivoKoyiai, coAXoytfeaflat, and 0v^7iq0iq. For avt^T^TiKoq, rpbroq as
a pedagogical technique, see Epicurus SV 74 and Philodemus Ir. col. XIX.25-26 Indelli;
Lib. frs. 43, 53. Cf. F . Amoroso, "Filodemo Sulla conversazione," CErc 5 (1975) 63-76.
Lucian Alex. 17, 25, 61. Cf. Epicurus SV29.
2 0

21

2 2

2 3

Philodemus On Frank

Criticism

the fear of the gods, of the unpredictability of the universe, and of death, were
counted among the anxieties that destroy human happiness.
Philodemus* On Frank Criticism discloses a form of psychagogy that
depends upon the active participation of all members of the community in the
correction of one another. Thus, frankness is not only a pedagogical strategy
on the part of the teacher, but also involves openness and the revelation of personal faults among both fellow-students and leaders for the sake of the moral
development of the disciples. The teacher himself may also stand in need of
criticism on occasion. Frankness, then, includes both the practice of balanced
criticism as undertaken by the sage and the disclosure of private sentiments for
the purpose of correction.
The Epicurean friends are encouraged not to conceal their faults but to
confess them and bring them out into the open for criticism and mutual correction. "Confessional practice" is a somewhat anachronistic expression but it
describes this activity well. Some of the fragments refer to the reporting of errors and indeed of spying, as well as the reluctance of some members to be
forthcoming about themselves. Problems connected with communal living and
the conditions of collective life, together with the focus on moral therapy
through mutual criticism, may in part explain the preoccupation with openness
or self-disclosure and the contrary danger of concealment. But the frankness
and candor clearly served, in the first instance, a therapeutic purpose: selfdisclosure was a means towards correction and improvement, as well as a barrier to dissension within the group.
IV. Form and Structure of On Frank

Criticism

The treatise On Frank Criticism is "an epitome from the lectures of Zeno" in
Athens which Philodemus attended. The treatise survives in 93 fragments and
24 columns, labelled a and b for top and bottom of the papyrus sheet (the roll
is broken in the middle), and an appendix which includes those dissociated
scraps of papyrus that Olivieri did not manage to integrate into his Teubner
edition of 1914. Olivieri associated these scraps with some of the 21 Tabulae
into which the papyrus was divided when it was first opened in 1808. They are
often so unyielding that we have not translated every possible word. Fifteen
fragments or parts of fragments and columns are underlined in the papyrus,
twelve of which are italicized in the translation. These twelve are section head24

2 4

Cf. col. Vllb, "It is hard work for those who are handling fa topic} by way of an
epitome to be precise about every kind, in the manner of those who dispose of each {kind}
exhaustively, < [for example in what] > way a wise man will be disposed when some are
practicing frankness..."

Introduction
ings,

25

and indicate a change of subject matter. The following subtitles occur in

the treatise as we have it, or as the text may plausibly be supplemented;

1) Fr. 53; "Whether they will declare things of their own and of one another to
their fellow-students.'*
2) Fr. 56: "(Whether it seems to us that one will slip up in accord with] the
[perfection] of reason [by means of what is preconceived.]"
3) Fr. 67: "Whether he will also speak frankly to those who do not endure frank
criticism, and to one who is [irascible]...**
4) Fr. 70: "How will he handle those who have become angry toward him because
of his frank criticism?"
5) Fr. 74: "Whether he is well-disposed toward us; whether he is intense in his
goodwill; whether he has jettisoned some of the things charged against him, even i f
not perfected in everything; whether toward us and toward [others] [he will be]
thankful..."
6) Fr. 81 (=83 N): "Whether a wise man will communicate his own {errors} to
his friends with frankness."
7) Fr. 88 (=94 N): "How will we recognize the one who has endured frank
criticism graciously and the one who is pretending {to do so}?**
8) Col. la: "...[to distinguish] one who is frank from a polite disposition and one
who is so from a vulgar one."
9) Col, XXa: "...how, [when they recognize] that some of their number are more
intelligent, and in particular that some of them, are teachers, do they not abide
frank criticism?**
10) Col. XXIb: "[Why does womankind not accept frank criticism with
pleasure?]"
11) Col. XXIIb: "Why is it that, when other things are equal, those who are i l lustrious both in resources and reputations abide {frank criticism} less well {than
others}?"
12) Col. XXIVa: "Why is it that old men are more annoyed {by frankness}?"
These headings highlight some of the main topics discussed in the work. Other
fragments also appear to allude to topics for discussion, for example, the statement in fr. 3, "Both about never giving up nor treating everything [when] applying frank criticism we have pretty much spoken, as well as about ill repute
in the eyes of the public and about separation from one's family." The themes
of ill repute in the eyes of the public and that of separation from one's family
members, which doubtless were issues of concern to Epicureans in Italy, are
not dealt with explicitly anywhere in the extant treatise but were evidently discussed in Zeno's lectures as well as among the Epicureans in Naples. The issues of not giving up or of not dealing with everything when applying frank
criticism occur throughout the fragments, especially in frs. 62-67, 78 (=80
N), 79 ( = 81 N), and 85 (=89 N) (cf. fr. 11). F r . 5 also appears to allude to a

2 5

The remaining three underlined fragments (fr. 5.6; cols. IIIa.3-5, XIXa.6-8) do not
appear to indicate section headings, and are not treated as such in the translation.

10

Philodemus On Frank

Criticism

topic heading: "And from what has been said it is possible to [take up] also
fthe question of} how one who [vehemently] resists frankness must behave
with respect to frankness." This subject is dealt with intermittently in frs. 6-33
as well as in frs. 67-73. Although the first section heading does not occur until
fr. 53, the first fifty-two fragments are clearly related thematically to the rest
of the treatise.
Upper and lower parts of columns (distinguished as a and b) do not always
show an immediate thematic connection, nor is there always an obvious relation between successive columns. The same is true of the fragments. Some of
the fragments are so obscure that it is not clear how they relate thematically to
surrounding fragments. A l l of this may suggest that the present order of fragments and columns is at least in part incorrect, and creates problems for any
attempt to gain an overview of the treatise as a whole. Important themes,
however, seem to be dispersed throughout the treatise, for example, the appropriate use of frankness in view of different types of students. In general, it
is safe to say that there are four major foci of the epitome: first, the teachers'
disposition and character; second, the teachers' methods and execution of the
task at hand; third, the different types of students and the best way to deal with
each; and, fourth, the relationship between the students themselves and their
teachers as well as relations among the teachers.
Thus, even though the whole work is not extant, a fairly full picture may
be gained of communal practices as evidenced in the surviving fragments by
focusing on questions which the treatise itself raises, questions that are faced
by any practitioner in the "art of moral guidance." Also, we may better understand the type of psychagogy exemplified in the treatise by attending to the
analogy between the conjectural art of frank criticism and medical practice,
which illuminates certain features in the methods and procedures of the "moral
physician," and reveals presuppositions concerning the nature of the pupils'
sickness. Finally, we may acquire a better sense of Epicurean moral guidance
through a topical analysis of the fragments, and by concentrating on how the
friends within the community collaborate in the project of moral development.
26

V, A Thematic Overview
Throughout the epitome, the focus is on the teachers and their methods, and on
different types of students and their reactions to frank criticism. Particular
emphasis falls on the participation of all in a process of mutual, evaluation and
correction. Four aspects of Epicurean correctional practice are evident: first,

2 Cf. De Lacy and De Lacy, Philodemus, 201 n. 64.

Introduction

11

self-correction; second, correction administered by others; third, members

reporting errors to teachers to be corrected; and finally, the wise correcting
one another. Self-disclosure between fellow-students and the wise is consistently encouraged.
The treatise also examines the different types of teachers and their personal dispositions, as well as the methods or ways of applying frank criticism
appropriately in view of the various types of students. The teachers, for example, must learn to recognize the different types, never to give up, and not to
treat everything. The teacher's own intellectual acumen and moral disposition
come under inspection, as in the distinction between those who have a polite or
a coarse character, those who are envious toward others, those who can not
abide frank criticism, gentle teachers, those who err, and how teachers fail or
succeed in applying frank criticism appropriately.
Similarly, there are different types of students, with their several dispositions, for example, those who accept frank criticism graciously, those who
cannot tolerate it, those who pretend to endure it, those who vehemently resist
it, and those who respond with bitterness or become alienated intellectually
when criticized. There are references to strong students, weak ones, tender
ones, confused ones, those who are either too shy or too intense, sociable
ones, the recalcitrant, the passionate, the obdurate, those who are puffed up or
disobedient, the irascible, the incurable, those difficult to cure, pretentious
ones, and those of a lesser intellectual ability. We also find reference to students who are well-disposed towards the instructors, earnest in their goodwill,
and thankful, those who are improving, and those who have received different
kinds of upbringing.
The epitome On Frank Criticism further reveals a dispute among
Epicureans over methods of correcting disciples in the process of moral reform
within the school. This debate centered on the appropriateness of harsh treatment in the cure of moral ills and the adaptation of frank speech to different
recipients. Philodemus has a positive view of the human condition and the
possibility of improvement. All make progress, but some have matured more
than others. He rejects an inconsiderate and abusive approach to moral ills, advocating rather a gentle kind of treatment. One should not revile, scorn, or
treat those who err spitefully, but should rather sympathize with them; their
natural weakness should be pitied and forgiven, and the teacher should apply
frank speech opportunely and cheerfully in order to increase the goodwill
27

2 7

Cf. ft, 8, "... < [therefore] > the person to whom he has become devoted is sociable
[and he] touches upon this one in accord with his character"; col. Xllb, "...he will make it
clear to them, that he is bearing with them in an accommodating way." Cf. frs. 20, 25, 31,
37, 46, 79; cols. XHa, XXIIb.2-4.

Philodemus On Frank

12

Criticism

between Mm and those who are being prepared. I f the young are ridiculed or
inopportunely reproved, they become downcast, accept criticism badly, and
cannot endure to listen to the teacher with goodwill. Excessive harshness may
cause students to disassociate themselves, psychologically or physically, from
the community.
In the context of this debate, students of two distinct general dispositions
are mentioned, the "weak," obedient ones and those who are "strong" or dis
obedient. The former are also referred to as those who are insecure in their
new philosophic way of life or those who shun philosophy, whereas the latter
are the stubborn or recalcitrant pupils, who cannot tolerate frank criticism on
the part of others or violently resist frank speech; they are also called irascible,
incurable, and difficult to cure. Philodemus also refers to members of the com
munity as "those in preparation" or the "young," though the "young" are
beginning students of philosophy generally, irrespective of their age. He
refers to the same group as students or fellow-students, neighbors, dis
ciples, laymen, children, companions or friends. Sometimes, the pupils
are simply referred to as "some" (sc., of the friends). Each of these types
needs a specific kind of treatment. The ability of the young, whatever their dis
position, to bear the frank speech of the sage is a major concern of the hand
book.
28

29

30

33

34

35

31

36

32

37

38

Besides discussing different types of pupils and the effect frank criticism
has on them, Philodemus considers in the last three section headings negative
reactions towards frank criticism on the part of persons of different social
standing, gender, and age. Those particularly resentful of frank criticism in
clude illustrious people (cols. XXIIb. lO-XXIVa.7),-^ women (cols. XXIb.12-

Philodemus refers to the former as and the latter as . See frs. 5,4-8;
7.2-3, 6; 10.9; 31.1-8; 36.4-9; 45.7-11; 65.9-11; 67.9-12; 70.7-9; cols. XIIb.5-6,
XIIIa.12-13, XXa.1-5.
2 Frs. 31.2, 36.5, 52.4-5, 71,8, 83.8; cols. VIa.6-7, XVIa.10.
Or . See fr. 55.3-4; also frs. 2.3, 25.6-7, 71.7-8, 76.3-4; col.
XIIb.7.
(frs. 75.4-5, 79.3) or (fr. 53.4, 7-8).
Or oi . Cf. fr. 61.3; Epicurus SV67; PHerc. 1457 col. X.
(fr. 87.4).
Or '. Cf. col. XIb.1-2. See also PHerc. 222, col. IV.6-7; Philodemus Oec.
col. IX. 14-16; Mori. cols. XXIII.9, XXXI. 12, XXXV.28.
Lib. fr. 18.1; col. XXIVb.10; Vit. col. VIII. 15 Jensen.
Or . Cf. Lib. frs. 42.7, 52.12, 54.11.
Ibid, frs. 8.10; 41.7; 50.8; 55.7; 70.5; 81.3, 8; 84.2; col. XIIIa.10.
Frs. 61, 70.8; cols. XIIIa.10, X I X a . l l , XIXb.11-12.
Col. XXIIb, "Why is it that, when other things are equal, those who are illustrious
both in resources and reputations abide {frank criticism} less well {than others}?" Cf. cols.
Vila, XlVa, and the reference to "great people" in fr. 22. In col. Vila.8-12, Philodemus
n

3 0

31

3 2

3 4

35

3 6

3 7

3 8

3 9

13

Introduction
41

XXIIb.9),4<> and old men (cols. XXIVa.7-XXIVb.12). In the case of women,

part of the problem is their greater psychological insecurity. Women believe
that the "weakness of their [nature]" should be pitied and impute impure motives to those who admonish them, believing that they are being reproved out
of contempt. They also feel disgraced by reproach, since they are "too impulsive and too vain and too fond of their [reputation]..." (cols. XXIIa -b). The
illustrious too believe that they are criticized out of impure motives, or out of
envy or hate, because of their good fortune. They have become accustomed
"to being conversed with graciously by everyone" (cols. XXIIb-XXIVa). In
the case of old men, it is noted that they tend to think they are more intelligent
because of their age, and that they should be honored on account of it; they
also think that some people criticize them "out of contempt for their weakness"
(cols. XXIVa-b).
Philodemus is, however, primarily concerned with the effect frank speech
has on pupils of different characters or dispositions. The first nine topic headings and the first fifty-two fragments all deal with this issue in one form or
another. Thus, the opening fragments deal, with the instruction of neophytes
and their disposition, with the instructor's way of approaching them, and with
the relationship between the two. The emphasis falls immediately on the
method of criticism and its use in relation to different types of students, a topic
that will recur throughout the treatise. The question raised in. ft. 5 of how to
behave toward one who vehemently resists frankness receives extensive treatment from fx. 6 onward.
The teacher will indeed be frank with the one who has erred "and even
with him who responds with [bitterJness," but he reproaches " i n moderation"
(fr. 6). In view of the different types of students, he is careful and flexible,
treating each appropriately by utilizing whatever means are at his disposal.
42

explains that both those who are prominent and the common people must be admonished as
the individual case demands.
Col. XXIb, "[Why does womankind not accept frank criticism with pleasure?]**
Philodemus emphasizes that as the teachers in the community differ, so do the students:
"just as a lad differs from a woman and old men will differ from < [womenj > and youngsters alike" (col. Via.4-8).
Col. XXIVa: "Why is it that old men are more annoyed (by frankness}?" Cf. also
cols. VHa.2-3, XXIVb.
Fr. 1 refers to the wise man's and philosopher's method by comparing it to a conjectural art (cf. fr. 57). Fr. 2 continues to speak of the wise and the fact that their "{frank
criticism} should be administered appropriately" but focuses also on his disposition and the
fact that the wise man "is not [angrily disposed] toward those being instructed." Fr. 4 alludes to those "benefactors" who "have done a service for the wise man out of reverence"
and, possibly, the sages' concern for the well-being of such benefactors.
4 0

4 1

4 2

Philodemus On Frank

14

Criticism

The teacher "touches upon" a "sociable" person "in accord with his character" (fr. 8) and may ascribe errors to others and even to himself as a heuristic
device (fr. 9), He can use a mixed form of frankness involving praise and
blame, or a simple form using blame alone (frs. 7.9-11; 14-15), "believing
that it must be risked [if] otherwise they {the students} do not pay heed" (fr.
10). Towards those "stronger than the tender ones and those somewhat more
in need of treatment," the teacher intensifies his frankness and " w i l l employ
the harsh form of frankness" (fr. 7). The teacher will criticize "exceedingly
strong" students "with all passion and < [blame]..." (fr. 10). He will not give
up on the recalcitrant students but will persevere, saying to them "again <and
again, 'you are doing [wrong]'... > " (fr. 11; cf. fr. 3).
I f the teacher does not adapt his methods in view of different types of students, they may become disheartened and the teacher's labor will possibly be
in vain. "And surely he will always fashion his words without anger < [so as]
not [to wrong] [further?] those who are treated roughly [by him] > " (fr. 12;
cf. fr. 2); but i f a recalcitrant person maligns someone, the teacher will
censure him, albeit carefully, since "the one [who talks back] does not say
[sound things]** and may become "alienated intellectually" (fr. 13). A
"vehement person" thus needs appropriate treatment, "but it is not possible [to
see] the individual character even of the well disposed [if they are concealed]"
(fr. 14). This is the first reference to the issues of openness and concealment,
which will be discussed in detail in frs. 39-42, 47-49, and 53-55.
Frs. 16-18 allude to the problem of putting up with harsher forms of
frankness and to instances in which the wise are slandered, a theme that is related to the issue of the negative response of students toward frank criticism
that has been in view from fr. 5 onwards. Frs. 19-22 further characterize the
recalcitrant and "base person" and refer as well to maledictions and insults,
and to the teacher's harsh response to the foolish student. We encounter also
the warning that one should admonish or treat disciples with "[moderate]
words" and advice, this in reference to a "pardon meted out for the things in
which they slipped up" (fr. 20). The mention of "individual traits" of "great
people" (fr. 22) indicates that sensitivity was required on the teacher's part in
respect to students of different social standing, along with the necessity of
adapting his method of instruction accordingly. These fragments, then, have
focused on the different types of students and the appropriate ways of addressing their specific needs and reactions.
Although some of the fragments that follow are particularly lacunose, they
seem still to focus on pedagogical method. Fr. 23 may refer to play-acting on
43

4 3

Fr. 27 refers to a "spirit* which has "[not] been alienated in [the process of frank
criticism].''

Introduction

15

the part of the teacher; it is again noted that the teacher has to deal with different kinds of students, for example, evil people he chances to encounter, Fr.
25 focuses on negative responses, asking "how, through frankness, we shall
heighten the good will towards ourselves of those who are being instructed by
the very fact of speaking frankly** (cf. frs, 31, 74), Just as the students are to
visualize their errors (frs. 42, 77 [ = 7 8 N]), so too the teachers are to form an
image of which method may be most effective: "Let us set before our eyes also
the difference that exists between a caring admonishment and an irony that
pleases but pretty much stings everyone" (fr. 26),
Fr. 28 emphasizes the intimate relationship that exists among the
Epicurean friends. Fr. 29 is obscure, but fr. 30 seems to focus on the student
who is still dependent on "external things" and "pays less attention to his own
injury"; such a person is "vexed at other things and in particular [suffers at the
reproaches]...." Fr. 31 refers to "young men" who are "...very irritated]
whenever [they are going to be reproached],.."; these "[accept] with annoyance what is said in frankness" and "cannot, possibly endure [to listen] to [a
teacher?] with goodwill" (frs. 25, 74). Fr. 32 appears to focus on some of the
teachers, who "[proceed] [gradually] to admonishment ... just as others have
seemed to heal suddenly, and contrary to [all expectation]." It also refers to
the benefits received from frank criticism as a step in the students' progress
(fr. 33).
Frs. 5-33 have collectively attended to the need on the part of teachers to
administer their frank criticism appropriately in view of different types of students, particularly those who respond negatively to criticism. Frs. 34-52 give
a more detailed account of the tension-filled social reality of a community of
friends of inferior and superior station frankly criticizing each other in the
reciprocal endeavor to be "saved by one another." Philodemus recognizes that
differences in social status complicate the task of the teacher: a humble Greek
instructing a powerful Roman aristocrat may pose ticklish problems in a
hierarchical society. Although Philodemus contents himself with offering some
practical advice on how to treat students of high station (e.g., cols, IVb, Xa
XlVa), the problem, surfaces in various parts of the epitome (frs. 22, 36, 4447; cols. Vila, XXIIb. 10-XXIVa.7). The superior disciples should "endure
admonishment graciously" and should at times, although it is acknowledged to
be difficult, obey those who are "too young in condition" (fr. 36). Despite the
fact that students themselves, and possibly teachers and students alike, are
made subject to one another in turns, "the encompassing and most important
thing is" that they all "obey Epicurus, according to whom [they] have chosen
to live..." (fr. 45).
Occasionally, Philodemus speaks of the wise as "perfect," in contrast to
one who fails to understand, or who is senseless or ignorant. Nevertheless, the

16

Philodemus On Frank

Criticism

wise can still progress in their use of frankness and in their attitude toward
others (fr. 2), and may themselves have to he corrected. The wise should thus
not hate those who commit pardonable mistakes, "for how is he going to hate
the one who errs, though not desperately, when he knows that he himself is not
perfect and rem[inds {himself} that everyone is accustomed to err?]" (fir. 46).
Goodwill and respect for others should govern the relationship between students and their leaders. One ought not to be "[frank in a haughty] and
[contentious way], nor to [say any insolent] and contemptuous or disparaging
things" (fr. 37), nor should one remind others of their errors in anger (fr. 38;
cf. fr. 2).
In this tightly-knit social network of mutual correction, self-disclosure is
paramount (frs. 14, 39-42, 47-49, 53-55); "to act in secret is necessarily most
unfriendly" (fr. 41). The section heading in fr. 53, the first of twelve to occur
henceforward in the fragments and columns, expands on the topic of selfdisclosure; "Whether they will declare things of their own and of one another
to their fellow-students?" This topic draws attention to an important dimension
of Epicurean communal psychagogy. Apparently, not only was self-disclosure
expected of the students but also the reporting of the errors of others to their
fellow-students for correction (frs. 50-52, 76, 77 N). This should not only be
done on a one-to-one basis but also in public, "in the presence of the students"
(fr. 55; cf. also fr. 61).
A new section heading in fr. 56, "...[Whether it seems to us that one will
slip up in accord with] the [perfection] of reason [by means of what is preconceived}" directs attention to the teachers, their intellectual acumen and moral
disposition. Although it is questionable whether the wise can fail with regard to
the perfection of reason and prudence, apparently they can become angry (fr.
58; cf. 2, 38, 87 [ = 9 2 N]) and fail in their application of frank criticism (frs.
57, 62-65). The possible failure of the wise in their use of frank speech is approached by way of an explication of how frank criticism is administered in
various cases, and illustrated by medical imagery which becomes pronounced
in this (frs. 56-66) and the following section (frs. 67-70).
As the epitome continues to explicate the way in which the wise may apply
frank criticism appropriately, different types of students figure again into the
discussion. Sometimes the students accuse the wise of being angry, and sometimes they shun philosophy and hate the wise and do not benefit from frank
criticism, although they submit to it, because they are either weak or incurable
(fr. 59; cf. fr. 70). Some are passionate or obdurate and disobedient and can
deteriorate from a better to a worse condition (frs. 58, 65-67). This enumeration of various types of students who respond differently to frank criticism (cf.
frs. 5-33) leads naturally to the third topic, introduced in fr. 67: "Whether he
will also speak frankly to those who do not endure frank criticism, and to one
who is [irascible]..." (cf. fr. 3). This question is indirectly answered in frs.

17

Introduction

67-70 by describing the subtle nature of the artistry of moral guidance, with
reference to the practice of doctors "who treat also one who is reasonably
believed that he is not going to recover from his disease..." (fr. 69).
The forth topic is introduced in fr. 70"How will he handle those who
have become angry toward him because of his frank criticism?"and develops
further the reaction of students towards the teacher's frank criticism, (frs. 7 1 73; cf. frs. 5, 67). In the face of the students* anger, the teacher " w i l l endure
what confronts {him} moderately and not as something groundless," knowing
that they were previously ashamed when admonished (fr. 71; cf. fr. 20).
The fifth topic heading in fr. 74 presents a series of questions regarding
the disciple: "whether he is well-disposed toward us; whether he is intense in
his goodwill; whether he has jettisoned some of the things charged against
him, even i f not perfected in everything, whether toward us and toward
[others] he will be [thankful]..." (cf. fr. 4). These questions are not fully dealt
with in frs. 75-80 ( = 8 2 N) before the next topic is broached (fr. 81 [ = 8 3 N]).
Some of the topics, though, are touched on in subsequent fragments; others,
for example, the issue of goodwill and gratitude and that of the students'
progress, have already been discussed in frs. 1-52, Teachers are not the only
ones who administer reproaches; students are both to report the errors of their
fellow-students and to present themselves for correction to other students.
I f fr. 76 has the teachers in view, it presents intriguing evidence for
mutual psychagogy. The teachers hold up before the eyes of the students both
their own errors and those of others. The practice is that of visualizing errors,
of "putting mistakes in front of the eyes" of those at fault in order to facilitate
their improvement (cf. frs. 26, 42). In addition to registering disapproval of
excessive harshness and a caution against the desire to harm others, frs. 77
(=80 N), 78 ( = 8 0 N) and 79 ( = 8 1 N) contain some sharp warnings for the
practitioners of moral guidance, whether teachers or fellow-students. People
should not be reproached for everything, nor ought one to criticize
"continually, nor against everyone, nor every chance error, nor {errors} of
those whom one should not {criticize} when they are present, nor with merriment, but rather [to take up the errors] sympathetically [and not to] scorn [or
insult] on..." (fr, 79 [ = 81 NJ; cf. fr. 3). Fr. 80 ( = 8 2 N) differentiates
44

45

4 4

Cf. frs. 76, 77 N, and 79 (=81 N). Note fr. 75, "...that the reproaches occur, but
not those {administered} by the teachers. Their fellow-students know the multitude of good
things that we have and they too present themselves for correction < [humbly] >
fr. 77
N, "... < [sometimes to report none] of the [incomparable] things..."; fr. 76, "to whom
{i.e., their teachers} those who are being instructed will set forth their own errors with
frankness, and will [propose for consideration] those of [others) as well...." Cf. frs. 41,
50-52.
Fr. 77 ( = 78 N), "But to no one {of the students} is an equal error to be ascribed by
those who are saving {them}, or at all events one of those that are <healable> through ad4 5

Philodemus On Frank

18

Criticism

between those "favorably disposed" towards the teachers and those who are
not. The fragment also advises that one honor those who "scrutinize one,"
presumably because one has profitted on account of the teachers' love and
goodwill; the students are obliged to show their teachers goodwill.
The sixth section heading focuses exclusively on the wise, asking
"whether a wise man will communicate his own {errors} to his friends with
frankness" (fr. 81 [ = 8 3 N]). The wise will disclose their errors but
presumably only to those who are suited to know them. Such forthrightness
will benefit both the wise and others and should be practiced in an appropriate
manner and not, for example, in a spirit of showing off (fr. 81 [ = 8 3 N]).
When the wise err like "young people," they should be "whipped," that is,
reprimanded (fr. 83 [ = 8 6 N]). The next fragment picks up the issue of chastising the recalcitrant by drawing an analogy between the practice of the instructor and colt-tamers; "the [wise man], being a person-tamer, [probes] the
disobedience of a young man who is [arrogant]" (fr. 87 N). A wise person
will, " i n the presence of many friends ... practice a [very tentative] frankness"
(fr. 84 [ = 8 8 N]); it is not clear whether this statement is a response to the
question raised in fr. 81 (=83 N) of whether the wise will disclose his errors
to his friends. I f so, the fragment indicates that when a wise man corrects the
mistakes of another, he will be careful of the context.
References to students who have been "unexamined earlier," "disregarded
as unbeatable" and finally "recognized" and "restored fully," to "one who is
ashamed" and addressed frankly again and again, to the "very shameful conditions" of some, and to "those who have no passion to be treated" (frs. 84
[=88 N], 84 [ = 8 9 N], 86 [ = 90 N]) all give evidence of the regular evaluation
of a diverse body of individuals. The last fragments of this section contain
reflections on the teachers' characters and the question of moral guidance. The
46

47

48

monishment < and [setting right], not of those to be [avoided] for their magnitude, but
rather remit it in regard to peers [and] acquaintances> "; fr. 78 (=80 N), "...but {to
reproach a student} for everything, without circumscribing {it}, is unfriendly to {his}
security and a foolish harshness.... It is necessary, however, that this one {the student} be
strongly guarded both from wishing to harm and from [seeming to be] stripped {of}> ..."
Fr. 80 ( = 82 N), "...{that they} differ from them, both in bearing a resemblance to
the teachers, and further in being favorably disposed toward us, one must bear < [politely
each time] > those who have scrutinized {one}. For these {the students} have profitted unhesitatingly on account of their {the teachers'} love, and practically on account of their
[goodwill]."
Fr. 84 N, "not to all, but to some"; fr. 82 (=85 N), "not in the presence of all."
Fr. 84 N, "... < the wise man will [not consider that he is speaking] to [someone incurable]..."; fr. 82 ( = 85 N), "he is confident that he will do a service. < Therefore the one
whom he [did not think worthy] of the attempt... > "
4 6

4 7

4 8

Introduction

19

teachers who are "extremely cheerful and friendly [and] gentle" will "speak
frankly again and again" regarding some things (fr. 85 [ = 8 9 N]); they try
"persistently [to] tame people into love for themselves, [subfjly helping
[through] doctors even those who have no passion to be treated" (fr. 86 [ = 9 0
N]); when the teacher is "{...responding to an error or reproach that is}
bearable and expected to cease, he will not be angry with an anger that hates,
but rather with one that blames foolishness..." (87 [ = 9 2 N ] ; cf. frs. 2, 38,
58), and he approaches people with "moderate reminders" (fr. 93 N ; cf. fr. 6).
The seventh section heading, "How will we recognize the one who has
endured frank criticism graciously and the one who is pretending {to do so}?"
(fr. 88 [ = 9 4 N]; cf. col. XVIIIa), signals some of the social pressures faced
by the pupils and underscores the perceptiveness required of one who dispenses moral succor. The issue raised in the eighth section heading, "...[to distinguish] one who is frank from a polite disposition and one who is so from a
vulgar one" (col. Ia), relates to an apparent problem involving the teacher's
own nature in respect to the art of moral guidance. One who administers frank
criticism should be morally advanced; he should be of a "polite disposition"
and not of a base one. An analysis of character follows in cols. Ia-XXIb (cf.
col. XXa). The initial columns examine in detail the disposition of the ideal
psychagogue and its contrary (cols. Ib-IIb). Then the differences in the miens
of the teachers are noted (cols. Illa-b), as well as their approaches to different
types of students, for example, the confused, one who is weakened or puffed
up, or too shy or too intense, or those students who have had different kinds of
upbringing (cols. IVa-b). The following fragments consider how various students employ frank criticism and progressively master the technique (cols. V a b). Cols, Via- Vllb again pick up the theme of different approaches on the part
of the teachers toward different types of students.
With col. Vila the focus shifts to mutual frankness among the wise, both
in private and in public (cf. fr. 81 [ = 83 N]). Cols. VHIa-XIa recognize that
the wise may "reason falsely" and err and be themselves in need of correction
(cf. frs. 56-58, col. IXb). In cols. Xlb-XIVb, the relationship between those
being instructed, whether laymen or more advanced individuals, and the wise
comes to the fore; sometimes the wise man will not tolerate much frankness on
the part of those who are to be instructed by him, and on other occasions he
will (cf. cols. Xllb and XHIb). Cols. X V a - X X b continue to focus on those
being instructed and the relationship between them and their instructors. Two
groups of people emerge in the discussion: those in need of advice and those
whose role it is to give it. The former group is further divided into those
capable of accepting advice and those who remain obdurate; the counselors, in
turn, are discriminated into those who give advice effectively and those who

Philodemus On Frank

20

Criticism

fail to do so. Cols. XVa-XVIIIb first address teachers who do not know how
to manage obdurate pupils, and then those pupils who give the impression of
being open to plain speaking but in fact are not (cf. fr. 88 [ = 9 4 N]): there is a
danger here of mistakes in judgment on the part of the mentors.
Cols. XVIa-XXIb in part address problems of moral and intellectual
acumen, and call attention to pretentious students or aspiring teachers who
have a desire for reputation, believing that they are faultless and that they are
"more suited to speaking frankly" because "they think that they are more in
telligent than [others]..." (col. XlXa). When they recognize that others are
wiser than they, the situation becomes acute, as the ninth section heading indi
cates; "...how, [when they recognize] that some of their number are more in
telligent, and in particular that some of them are teachers, do they not abide
frank criticism?" (col. XXa; cf. fr. 5). The answer given reveals differences of
opinion among Epicureans as to who has the right frankly to criticize others;
such a one must surpass others, not so much in "theoretical arguments" (col.
XXa) as in character, being able to perceive what is best in the affairs of real
life.
After addressing the tensions caused by variation in intellectual ability,
Philodemus turns his attention to persons of different social standing, gender,
and age. Here, as in the case of the different types of students, the major con
cern is the fact that different people respond differently to frank criticism. The
one who provides care is advised to keep this simple truth in mind, and indeed
the several themes that arise in the epitome are all bound up with this one
overarching issue.
VI. Medical Imagery
Although the application of the language of disease and cure to the philosophi
cal enterprise was widespread in antiquity, the conception of philosophy as a
medical art assumed in Epicurean thought a foundational significance. The
pervasiveness of this conception is reflected in the epitome as well, not only
through the frequent direct comparisons of philosophical activity to the healing
49

4 9

See, e.g., Diogenes of Oenoanda's description of Epicurean philosophy as "drugs of

salvation* ( ... [], fr. 3 cols. V. 14-VI.2 Smith) and the
"fourfold cure" () by which Philodemus epitomized the Epicurean
philosophy (PHerc. 1005 col. V.8-13 Angeli = Epicurus fr. 196 Arrighetti ): b
, [] b - , [],
"Nothing to fear in God, / Nothing expected in death,' / Easily got is the good, / Easily
borne the bad" (trans. Dirk Obbink, Philodemus: On Piety I [Oxford; Clarendon, 1996]
536); cf. Epicurus SV 54, 64.
2

21

Introduction

arts, but also through the striking and repeated use of medical terms as more
or less technical designations for the process of instruction within the
Epicurean community of friends,
The medical analogy arises in the comparison of moral instructors to doc
tors, in references to diseases and medicines or to medical treatment and
operations, and in references to sick people who are either incurable, un50

51

52

5 0

53

See the Index Verborum, Greek-English, s.vv. (untreatable),

(medicine), (heal), (healable), (be at its height), (in
curable),
(restore), (unexamined), (incurable),
(setting right), (weak), (wormwood), (assistance, as
sisting; fr. 67.8-9), (help; fr. 86.7 [ = 90 NJ), (operation),
(hellebore), (well-being), (scalpel), (treatment),
(treat), (treatment), (heal), (doctor), (purge),
(purge), (clyster), (relieve; fr. 66.9), (be ill), (disease),
(disease), (swelling), (save), (savior), and (security,
salvation).
Fr. 39, "...it is completely shameful to help themselves to some treatment of the body
although not [having] need of doctors in everything, but in the case of the soul not to try
[the admonition of the wise man]..."; fr. 63, "It is like when a doctor assumes because of
reasonable signs that a certain man is in need of a purge, and then, having made a mistake
in the interpretation of the signs, never again purges this man when he is afflicted by
another disease"; fr. 64, " For although a doctor in the case of the same disease had ac
complished nothing through a clyster, he would again purge {the patient}. And for this
reason he will again criticize frankly..."; fr. 69, "...toward those who are expected not to
halt insofar as depends on reasonable {arguments}, imitating doctors who treat also one
who is reasonably believed that he is not going to recover from his disease, and just as he
also exhorts those who reasonably..."; fr. 86 ( = 90 N), "...{the teachers try} persistently
[to] tame people into love for themselves, [subt]ly helping (through] doctors even those
who have no passion to be treated"; col. XVIIa, "...but when they observe that their
character is prone to error, they are stung. And just like those who call skilled doctors to an
operation when they apply the scalpel to those who are ill, so too when what is stinging in
frank criticism meets the eye of these people and they believe that they will commit no
error, or that they will escape notice even if they have erred many times, they call upon
{their teachers} to admonish..."; Tab. XII M, "...and failure occurs with the foremost doc
tors..."
Fr. 8, "For some are treated more pleasantly and more easily..."; fr. 20,
"...[treatfmg with [moderate] words"; fr. 23, "...[declaring failings] and other evils [with]
laughter or with an evilly striding [swagger], he both treats those who are being ad
monished, and..."; fr. 30, "...but he pays less attention to his own injury who still is very
much in need of external things and someone who, because of his condition, opposes one
thing and obstructs another with (medicine/, since pain is present"; fr 32, "...just as others
have seemed to heal suddenly, and contrary to [all expectation]"; fr. 40, "...whom he calls
the only savior, and {to whom}, citing the phrase, 'with him accompanying {me},* he has
given himself over to be treated, then how is he not going to show to him those things in
which he needs treatment, and [accept admonishment]?"; fr. 44, ". .and knows how to treat
{them}"; fr. 79 ( = 81 N), "...{so that} he can be treated either by us or by another of his
fellow-students..."; col. lib "...but he endures the other {i.e., blaming} pleasurelessly and
51

5 2

Philodemus On Frank

22

diagnosed, or unbeatable.
55

54

Criticism

We also find references to symptoms of sick56

ness, to people being saved, and to the restoration of well-being.

57

Philodemus uses medical imagery to throw light on matters of moral exhortation, on the means and methods of correct diagnosis and prognosis, the
need for perseverance in difficult cases, and for patient care on the doctor's
part. In regard to medical imagery, therapy in Philodemus takes two forms,
namely, medicinal and surgical, that is, cures by means of drugs or the scalpel, conforming in this to the Hippocratic norm. Pharmacy is of a mixed
character in that it involves both agreeable and bitter medicines. Besides
purgatives, such drugs as wormwood and hellebore are

invoked.

58

These

as though {he were drinking} wormwood"; col. XXIb, "...by which they deflate {them} and
treat {them} and apply some of the other fine things that derive from frank criticism...";
Tab. X I I end of fr., "...that it happens that even those who [have drunk) hellebore are not
ridiculous to {[doctors}}." Note the reference to treatment in fr. 39, the purging of a disease in frs. 63-64, and the reference to an operation and the scalpel in col. XVIIa, all indicated in previous note.
Fr. 59, "For since they are either weak or have become incurable because of
frankness..."; fr. 70, "... < [we see them for the sake of) external things often proceeding
[toward what is injcurable. > ..."; fr. 84 N, "....< the wise man will [not consider that he is
speaking) to [someone incurable, and) he will [communicate) {his errors}..."
54 Fr. 84 ( = 88 N), "And when some one of the others appears who was unexamined
earlier or was disregarded as untreatable, after this, when he is recognized, since there was
foresight, {he} reasonably..."
Fr. 65, "And though he disobeyed then, when the passion was at its height, now,
when it has relaxed, he will be called back..."; fr. 66, "...[and although he disobeyed earlier, disdaining the reproach as foreign {to himself}], later he will [give up] and obey the
admonition. Then, he was afflicted with passions that puff one up or generally hinder one,
but afterwards, when he has been relieved, he will pay heed"; fr. 67, "...when they {have
recognized} at the same time that the swelling will be intensified to this extent, and have
recognized the {swelling} deriving from other {passions}, and by the persistence, but that it
will be reduced, if he quickly turns away from assisting the one who is slipping up."
Fr. 34, "Perhaps for those who are saving {others} this is [very] difficult..."; fr. 36,
"...and considering being saved by one another to be supplies toward contentment and great
goodwill..."; fr. 43, "< For in fact if it is possible for you, having spoken frankly, to stay
in the same {condition}if you will withhold nothing[you will] save a man [who is a
friend]> ..."; fr. 77 (=78 N), "But to no one {of the students} is an equal error to be ascribed by those who are saving {them}, or at all events one of those that are <healable>
through admonishment <and [setting right], not of those to be [avoided] for their magnitude, but rather remit it in regard to peers [and] acquaintances>"; fr. 78 ( = 80 N), "For
when each person reasons, it will happen that he knows things that are [worth] nothing but
that the one who saves {others} < heals everyone... > "; col. VIb, "And if one has needed
frankness minimally, while another has been saved by means of this...." Note also the
reference to the "only savior" in fr. 40.
Fr. 61, "Sometimes when well-being has been restored..."
Gigante, Ricerche filodemee, 75; Cf. Euripides fr. 403.6 Nauck; Plato Pit. 298C;
Resp. 406D, 407D.
5 3

5 5

5 6

5 7

5 8

Introduction

23

medicines, like the surgical method itself, suggest the sharpness which is a
necessary aspect of frank speech.
The medical model, then, in suggesting the mixed nature of exhortation,
gives evidence of the need for good judgment on the part of Epicurean spiritual
directors and underscores the legitimate use of harshness in moral exhortation,
especially in the case of recalcitrant students. The point is emphasized in the
analogies with hellebore, wormwood, and surgery to describe the therapeutic
task. The most sustained use of medical imagery occurs just when Philodemus
focuses on recalcitrant students (frs. 56-70). Their "sickness" is of such a nature that it requires more drastic measures than obedient students need.
The comparison with physicians underlines the conjectural or approximate
nature of moral instruction, both in the evaluation of the students' dilemmas
and in the application of frankness in the treatment itself, and clearly indicates
the need to adapt treatment to particular cases and the possibility that even a
mature person may fail in the care of others. The method is conjectural in the
same way as the art of the physician, the rhetor, or the pilot, that is, there are
no general rules that are valid for all instances. Each situation creates a unique
problem to which the pilot, rhetor or physician must adapt his skill. The art in
question is thus subservient to the situation, for example, the weather at sea,
the rhetor's particular audience, or the nature of the patient.
VII. Conclusion
What general social practices may be inferred from Philodemus' treatise On
Frank Criticism as we have it, often depends on the tricky question of whether
a particular fragment is alluding to teachers or students. In many cases, absolute certainty cannot be attained. But it seems clear that the care of souls
among the Epicureans was communal and not restricted to a few members invested, with preeminent authority. Philodemus is indeed concerned mainly with
the candor that the teacher exhibits in relation to a student under his authority,
but he also emphasizes the usefulness of frankness in general in advancing
solidarity among the Epicurean friends and their mutual collaboration in moral
development. Just as some members of the entourage of the rich and powerful
were expected, on the basis of friendship, to advise and correct the errors of
their superiors, so too those of an inferior character and social position within
the philosophical community were allowed to admonish others and to correct
the errors of their moral superiors. The fragments thus reveal the connection
between frank speech and the ideal of friendship as a commitment to reciprocal

Philodemus On Frank

24

Criticism

honesty, and invoke as well the kind of sincerity expected of an inferior in

relation to a patron.
In the Epicurean communities, where friends of unequal power and status
joined in mutual psychagogy for moral improvement, both symmetrical and
asymmetrical forms of social relationship had their place. The system of
psychagogy was rotational, and the one who provided care might next be the
object of admonishment. The problems voiced in the epitome suggest that
frank speech and openness among friends of unequal power and status were
not a vague or abstract ideal but rather a tense social reality. Part of the purpose of the treatise is to address these tensions and present guidelines for their
resolution. What is striking about this l u i d system of rotational psychagogy is
its collaborative nature; friends within the fellowship, whether teachers or
fellow-students, are expected to participate in a process of mutual edification,
admonition, and correction, all in a spirit of goodwill and moral solidarity.
59

5 9

For an attempt to account for both the symmetrical, and asymmetrical elements of
Epicurean psychagogy and the participation of people of different social standing in such a
practice, see Glad, Paul and Philodemus, 132, 152-160; "Frank Speech," 54-59.

SIGLA
I . Sigla Used in the Text
[

<
>
I J
( )
*
a
a
5

conjectures for missing letters or words due to fragmentary state of

text
letters or words added by various editors
unnecesary letter
parentheses in Olivieri's text
indicates space of one letter left blank in papyrus
mutilated or uncertain letter
doubtful letter; underlined sentence indicates section title
line numbers in the left margin are our own, based on editors* sup
plements; those in the right, Olivieri's

II. Sigla Used in the Translation

<

>

[ j
< [ ]>
{[ ]}
{ }
( )
?
italics

text based on the disegni as inspected by Philippson and others and

compared with Olivieri's text
Olivieri's supplements
supplements suggested by Philippson or Gigante
translators' supplements
translators' additions or clarifications
parentheses in Olivieri's text
indicates grave doubt about a restoration
indicates section heading in the text

I I I , Sigla Used in the Text and Translation

pap.

PHerc. 1471

original Naples edition (Herculanensium voluminum quae supersunt,

vol. 5, pts. 1 and 2 [1835, 1843])
original Neapolitan editors
Alexander Olivieri, Philodemi Libellus
(Leipzig: Teubner, 1914)
R. Philippson, review of O., Berliner Philologische Wochenschnft
22 (1916) 677-88
Marcello Gigante, Ricerchefilodemee(2d ed.; Biblioteca della
Parol a del passato 6; Naples: Macchiaroli, 1983)

Neap. edd.
O. *
Ph.
G.

25

 APPHCIAC

jap

nvac cvv

'
5

, []
'

hmjivac.

[]
10

[!*] -way'mc

5 AII[...]CIN pap.
suppl. G. 63

9 .

10 [>

]
[\

wpdc

[]-

TOVC

] < > ,
5

roc
CT]OL

-;

[]

6 \(]
] Ph.

Ph. { \ .

26

9 [

PHILODEMUS ON FRANK

CRITICISM

FT, 1: For of course when it also happens that some neither perceive their
own

errors nor discern what is advantageous, it causes (them) to dis[trust].

And, in general, a wise man and philosopher speaks frankly because on the
one hand, conjecturing by reasonable arguments,
w a y ] > rigidly...

he has shown

< [in no

Fr. 2: ...a wise man is not [angrily disposed] toward those being instructed, [But i f he does not] give way to this {i.e., anger}, [how then] will
they severally [dare] not < [to accept] > his frank criticism.? And that {frank
6

criticism} should be administered appropriately, since being < [naturally inclined] > . . .

Or: "perceive in common"; so Gigante, Ricerche filodemee, 63; Glad, Paul and
Philodemus, 164, 173; "Frank Speech," 58n. LSJ translate "be aware of in oneself."
"Disobey" (-trsiOsv) is also possible; or, retaining pap.'s C , e.g., "denial"
(ircxt>aaiv).
Reading sbkoym with pap. and G . , against O.; cf. C. J. Vooijs and D. A. van
Krevelen, Lexicon Philodemeum (2 vols.; Murmerend: Muuses, 1934; and Amsterdam:
Swets & Zeitlinger, 1941) s.v.
Sc. either "that..." (relative clause) or perhaps a direct object, in which case translate
"pointed out. "
Cf. translation in Marcello Gigante, "Philodme: Sur la libert de parole," in Actes du
Ville Congrs, Association Guillaume Bud (Paris: Les Belles Lettres, 1969) 202; on
rapprjoia as a "conjectural art" {rextn) anxaanicrj), cf. Gigante, Ricerchefilodemee,6275; Glad, Paul and Philodemus, 133-37; for the comparison with medicine, cf. Marcello
Gigante, "'Philosophia medicans' in Filodemo," CErc 5 (1975) 55; Asmis, "Philodemus'
Epicureanism," 2393 n. 56: "Psychic healing is a stochastic art, which uses irapprjaia as a
method."
1

taken adverbially; cf. Vooijs and Krevelen s.v.

Ph. further conjectures "human beings" as those who are naturally inclined.

OKSOP

27

Philodemus On Frank
[sav

] rj -Kap[r}ciac

evbuikov [E]V
TdL.

* KCCL

SE'TTOT'

Criticism

irpoctpEpuv-

{wept

T]OV

/X[T/-

6nroyLi>u>c[KEtv U.7)8]E

rctvTa 5ia\ct(x(3a[i>eiv iv

r}m

w]poc4>epeiv rr)v irappr)[cia]v EipTJKafiev wov, ml

10

we-

p]i T7jc ado^iac

rfjc wapm

role] iro[\)\olc

na[i] wept rod

Tdv olmmv

a[iro]cirac-

fiOV "
1 \eav

J TJ rap\pr\ciac Ph.
Kai

TTJV

[fiev hm-

-KTOiCLv iv (xybevi
fiv[o]c,
rrjv
5

nB-

EV flyd[\]Q)[L]

be

* [ol] <S* ev-

E[ITLTV]XL(XV.

epyET[ri]ccxvTEC dir[o
cotpbv

(JLOV TO[V]

c]e0ac-

evjsvlei-

ac 5[.]..[...\VEC.[...]

ac-

re IT (be 6tTfOCTT}C[oi'TCu] jr\c

cuTrjpliac...]

TOVTWV

10

firj

mi 'EwLKovpoc c{
rai]c
ciac\xEvaic

w[swapp7j-

T&V avb[p]G>v

4>iAvalc Evdovcid^ovTS[C]. E^ECTL 5* K T&[v] SLpif5

ix[E]V[O)]V

dv[aipE]icQa < i > Kai TO

TTWC

MxEi[v} (Set[wpde wapprj-

ciav

TO[V

ccpo8p]o)C

Xo[v]Tct wapprfdaL

CCVTE-

Text and Translation

29

Fr. 3: ... <[if]> they present [well] ... < o r > an image of
< [frankness] > . Both [about] never giving up [nor] treating everything
[when] applying frank criticism we have pretty much spoken, as well as about
ill repute in the eyes of the public and about separation from one's family.
9

10

11

Fr. 4: ...while he also regards {their} failure as of no account, but {their}

[success] as great. [Those] who have done a service for the wise man out of
reverence ... nobility ... so that how will [they] shun the security of these ...
not even Epicurus...
13

12

Fr. 5: ...being inspired by the [frank] sayings of men. And from what has
been said it is possible to [take up] also {the question of} how one who
[vehemently] resists frankness must behave with respect to frankness.
14

Or perhaps "again" (au).

Punctuating with a full stop in place of O, 's comma.
Gigante, "'Philosophia medicans,'" 55 n. 41, interprets haha^aveip
as
"memorize."
Or "from one's own affairs."
Cf. Philodemus Oec. col. XXIII.22-30, where "reverence" is juxtaposed to paying
for "philosophical discourse"; there, payment received for sharing philosophical discourses
is considered the best source of income for philosophers. See Asmis, "Philodemus'
Epicureanism," 2388.
Ware suggests the singular, oncoar^asTai: "how will he {the wise man} be aloof to
the well-being of these {sc. benefactors}."
Despite the fact that the last part of the sentence is underlined in the Greek, this does
not appear to be a section heading; see Introduction, pp. 8-9, esp. n. 25. Cf. for the topic
Plutarch Quomodo adulator 72E.
9

10

11

12

13

14

Philodemus On Frank

30

Criticism

Fr. 6

[rm
\
CiacMrm,
5

[]

'ETLKOVPOC,

wic[nv] -

[] ^,]
[]

irpbc
10

[]-

[]

^[],

' ]

[...

9 pap. Sedley, CErc 6 (1976) 46 . 78 < > .

Fr. 7

irpbc
povc

TOVC

r]fjc iwicracsmc
5

vovc ,
TOVC

TOVC

icxvpovc ,

8yKpavyac0u)c[i],
^

-
10
Fr.

TTJC
-

[]

* yap

KOLVOV

TT[PO]CUK[O)V

m ^[

[][
'
5

ayvo<>

' o]lc
sic

T[i]vac

'-

[] -

Icnv ' ' []

10

](-

[][ ya]p

pa<L>ov

yovv[v

[.
yt.v
[-

1 Ph. ha . pap. Ph. .

31

Text and Translation

Fr. 6: ...he will be [frank] with [the one who has] erred and even with htm
who responds with [bitter]ness. Therefore, Epicurus too, when Le[ont]eus
because of Pythocles did not admit [belief] in gods, reproached Pythocles in
moderation, and wrote to him [sc. Leonteus} the so-called "famous letter,"
[taking his point of departure from] Pyth[ocles']...
15

Fr. 7: ...and toward those stronger than the tender ones and those somewhat more in need of treatment, he intensifies [frankness}, and toward the
strong who will scarcely change {even} i f they are shouted at, he will also
employ the harsh form of frankness. And in fact...
16

17

18

Fr. 8; . . . < [therefore]> the person to whom he has become devoted is

sociable [and he] touches upon this one in accord with his character. For
some are treated more pleasantly and more easily when their teachers are ignorant [of the conditions on which] they {the students} come together for
what they do. There are times when he {the teacher} will say that some of the
friends are speaking {about him?} and he encourages {him?} {[to guard?} ...
20

19

21

22

1 5

23

David Sedley, "Epicurus and the Mathematicians of Cyzicus," CErc 6 (1976) 46,
emends to rvanv, and suggests that Leonteus rejected "inquiry* about the gods.
STITIVSL = eVLTsivEi.
On weak vs. strong students, cf. Glad, Paul and Philodemus, 137-52; "Frank
Speech," 33-34; Marcello Gigante, "Motivi paideutici neH'opera filodemea Sulla liberth di
parola" CErc 4 (1973) 41; also fr. 10.8-11 and col. XXIIb.5 for "the strong."
Reading bib with Ph. (O. neglects to note that the last letter is missing in the
papyrus).
Reading KOLVOV with pap. (for the sense, see LSJ s.v. IV.3.b); O. emends to nmvov,
"new."
TpoaxapotKTTipiKCx; only here; LSJ translate "as extension of character."
Or "the circumstances in which."
Or "will tell some of the friends to speak {sc. frankly}"; so, apparently, Gigante,
Ricerche filodemee, 78: "si afferma sicuramente che i giovani sono so no curati con maggiore mitezza e facilita, quando i maestri ignorano gli errori e fanno parlare liberamente."
For the sense of <pij/u as "tell," see LSJ s.v. IV; LSJSup gives an example with the accusative of the person.
Supplying <t>v\[dtTTeiv.
16

17

18

1 9

2 0

21

2 2

2 3

Philodemus On Frank

32
Fr. 9

m0]6\ov

Criticism

[b" ctfjuxprtiftaTav itcei-

vwv T[d}5e teal rd5[e] mi

we[p 6] 'Eirfxoypoc

a-

kmvriov

wvvdd[v]EToa wp[ocv]woc5

TTJCETotL wpbc KoXurqv.

ewsi Kcd
<b'

HETOC^EL

ECIVTOV

E-

b cotboc 6' dfiap-

Trjfx' dvcTov ev
TI

WOT

T[T)L]

VEOTT)-

yc[y]ovE[v]at

Fr. 10

rot woXKcx [iev

5La4>i[X]oTEXv[ri]CEt,

TOLOVTU[L

Tp6wu[i. oh fi]fjv aXhd

TE

VO-

nod aiwXl&c worjCETcxi

TTJV

wap[pT]\cioiv,

bvi>EVT[ov

EYLPCCL

wapaiavVOfiifal>,

aKkac ixr} vw[a]Kovu)Ci[v.

HEVTOL [y]c Toiic

<

ECXP

>

mi

[vws]p0a\\6v-

mc icxvpovc mi (bvCEi K[ai

10

bid wpomwf}
ixcbi

[K]OCI

dv-

WCX[V]TI

[xoi]Ki[cna)i] notl

1 [note [oh suppl. O.

11 [Ka]Ki[cu)L\ ml suppl. Ph,

Fr. 11

fia[XX[o]u EVCppCiLVELV K[(xi] T[rJL

w[t^]rjTricofjiEUT}L

TO

[w]spl

EwaypvwvrjcEL-

TOVC

av-

be TCtVTOt mi r d wa[p]a-

Ko\ovdovvTot

mi

cvpavia-

4>9r}c6(XEva bvCKoXa TOLOVTOLC

OVCLV

EKBTJCEL

wdn

\iv [mi wdXiv "m]Ku>c woetc

10

m[i...

9-10

suppl. Ph.

] XsywP

33

Text and Translation

Fr, 9: ...[in general] such and such of [their (sc. the students') errors] and
what Epicurus learns from Leontion he will {hypothetically} ascribe to
Colotes. Since the wise man will also sometimes transfer to himself an intemperate error, [saying] that it occurred in his youth...
24

25

Fr. 10: ...in most instances he [the teacher} will practise the art in such
a way. But at times he will also practise frankness [simp]ly, believing that it
must be risked [if] otherwise they {the students] do not pay heed. {[And]}
those who are exceedingly strong, both by nature [and] because of their
progress, {he will criticize} with all passion and < [blame] and>...
26

Fr. 11: ...rather to rejoice even in the watchfulness that will inquire
further concerning them {the students}. And after these things he will also set
forth the difficulties that accompany and will be attached to those who are
such, < saying> again <and again, "You are doing [wrong]," and>...

2 4

For this sense, see Vooijs and Krevelen s.v.; the interpretation depends in part on
taking the next clause closely with this one.
5La<t>L\oTsxvso) not in LSI; Gigante, Ricerchefitodemee,73, notes a connection with
25

TroLKtXr]
2 6

4>i\oTXvia.

Cf. Glad, Paul and Philodemus, 143-46 (following Norman W. De Witt,

"Organization and Procedure in Epicurean Groups," CP 31 [1936J 209), for the distinction
between a mixed form of frankness involving praise and blame and a simple form using
only blame (= "harsh frankness," fr. 7.9-11). Cf. also Asmis, "Philodemus'
Epicureanism," 2393; different view in Gigante, Ricerchefilodemee, 72-74.

Philodemus On Frank

34
Fr. 12

Criticism

* rvy]

Tr)c

'

] , []
5

avucei ,

, <>

Tr[a]vTOc

[ ]
[
10

' mv[c
-

' ]

[}

.]

8- 10 suppl. Ph.
Fr. 13

'

< c > [^
,

[]

[-

yap
10

8'

Talc [
5

[]

, -

yta] yovoc

[]

[-

XijOVTOC
9- 10 v\[To]\dyovToc Neap. edd.
Fr. 14

[
[]

][

^,

' Men

[]

< >

yc

<>

10

[]-

][]

y<>

J\VKV-

2 [ . [ Neap. edd.
edd.
5 <> .

4-5 [] | Neap,

35

Text and Translation

Fr. 12: ...and [in this way] he will make this [clear] to him who en
counters frankness. [If] not, his [labor] will accomplish nothing farther, and
furthermore will dishearten {the student]. And surely he will always fashion
his words without anger < [so as] not [to wrong] [farther?] those who are
treated roughly [by him] > .
27

28

Fr. 13: and [in general] in this case he will censure him when he
[maligns], and [on the contrary] in the case of offenses that [irritate] the one
who is being admonished he {the teacher} will also make this clear to him as
well. For it happens, on the one hand, that one is alienated intellectually,
since the one [who talks back] does not say [sound things] ...
29

30

31

Fr. 14: ...so as to employ the quality against [what is vehement], but it is
not possible [to see] the individual character even of the well disposed [ i f
they are concealed}. When he is not disappointed in some people, or very
vehemently indicating his own annoyance, he will not, as he speaks, forget
"dearest" and "sweetest" and similar things and...
32

33

O.'s is awkward with indicative ; Ph. suggests < > ,

"by Zeus he will always...," which is attractive but involves a greater change.
O.'s supplement, although not indicated as such in his text; cf. Ph. col. 682,
For this sense of , see LSI s.v. B . I I . l .
The Neapolitan editors conjectured "does not take into acccount."
Or perhaps, reading , "a vehement person"; cf. fr. 5.7-8.
O. reads "in which (it is not possible, etc.)."
See LSJSup s.v. .
2 7

2 8

2 9

3 0

31

3 2

3 3

Philodemus On Frank

36
Fr. 15

Criticism

TO[V]C

[] [\^
[)
5

w&c )

[]

XOT[ac] ;

[-

'

< >

vpdc

TOXIC

Xovc a>c "Bvimvpoc 10

3 [\ cf. . in app. crit.

. 16

{\'

[-],

[ ] [^],
[

] -

. 17

[^-

^,

[ ]'

[]

][
-

[]
[],

...
10

[]

[]

^^[]

1 [ suppl. Ph. 2-3 [\\ suppl. Ph.

7 [: Ph. 8-9 : '
\\ | suppl. Ph. 9-10 suppl. Ph.

37

Text and Translation

34

Fr. 15: ...and why, when they have stopped, will he {the teacher} move
on to {[accolades]}, and how will he exhibit [to these] [those] who have
endured his ridicule? In short, a wise man will employ frankness toward his
friends in the way that Epicurus and Metrodofrus]...
35

36

Fr. 16: ...and let us {the teachers} not only be stung then, but {continue
to be so} until we can show that [they] are pure. To persuade also through
[deeds], and not just [through speaking], because they have [seldom] endured
frankness...
37

Fr. 17: ... < not? > employing also a {form of frankness that is}
< [agitating] >
of all in general. Even i f the frankness {used} by others
should be [still greater], do not [think] that [someone] has chosen thus for the
sake of slandering [us], but... And < if through [the frankness] that has
arisen some [goad]>...
3 8

39

3 4

40

The subject of "stopped" may be masculine, i.e., "the students," or neuter, sc. (e.g.)
"the criticisms."
Cf. fr. 74.1.
On "stinging" frankness, cf. Gigante, "'Philosophia medicans,'" 59-60.
Or, reading instead of , "that we are pure"; cf. fr. 44.6 where
refers to the teachers. Gigante, "'Philosophia medicans,"* 57, retains O.'s text.
Ph.'s conjecture, evidently derived from , "shake from side to side,"
presumably means something like "stirring up."
Ph. proposes "others" instead of "us."
Ph.'s restoration "because he is accepted by us" is pure speculation.
3 6

3 7

3 8

3 9

4 0

Philodemus On Frank
Fr, 18

[]

aXKorpLOvcav

[][

* " -

,
5

Criticism

iBijac

, [ ]

[] ' -

[]

[ ]<>

TOLC

10
Fr. 19

c9ai []
[

CK0VTiv

icnv,

[']

XSyeciui]

mi [
[]
5

TOIC

^{

[
,

OVTOC,

10

[] [,
'

[]

wapacxiqcovToc

aXkoic

[ ],

4 [ Konstan '[ . [ G.
Fr. 20

[
],
^

, []

^[\[]
,

10

, [ * -

,
5

ok

TOIC

rikovc

[ ]

2 ]> vel \ .

39

Text and Translation

41

Fr. 18: O child, calmly spit { i t } out just like food that repels. I f they are
not content, although they have obtained every [suitable} food and assistance,
so long as it was possible, but try to malign and abuse the wise man at their
service and to ridicule and [mock] him...

Fr. 19: [This is characteristic], it must [be said] on our part, of one who is
[fixed] and unmovable and [senseless] by nature like a little dog to those who
back off, i f not of one who will also [at times] show the [image] of a base person, i f he should fare well, and who will furthermore present himself to others
as inclined [on the one hand to warding off] one who makes war on him, and...
42

43

Fr. 20: ... [treat] ing with [moderate] words, because of their [eagerness]
and their benefit to us, [if] they were able, and further because of the pardon
meted out for the things in which they slipped up, as Epicurus consistently
maintains both in his books against Democritus [and against] Heraclides in...
44

41

Sc. other teachings; De Witt, "Organization and Procedure," 207, sees a reference to
"all other knowledge,'' Gigante to the "non-Epicurean method* of frankness or to everything foreign to Epicureanism (Ricerche frfodemee, 74; "'Philosophia medicans,'" 59).
Gigante, Ricerche filodemee, 107nn, restores "like little dogs," taking the
"immovable" person to be a teacher (for knivifroq used of the Stoic sage or aroudaloq,
Gigante compares Philodemus Ir. col. XXXV.21-24), while the puppies are students; the
sentence thus contrasts "an immovable and insensible teacher with young people who back
off like little dogs."
O. also suggests "admonishing" as a possible supplement.
We have no knowledge of either work. The book against Democritus may according
to Usener have been part of the work listed by Diogenes Laertius (10.27) as "Epitome of
Objections to the Physicists"; see Michael Erier, "Epikur," in Die Philosophic der Antike
4; Die Hellenistiche Philosophie (ed. Hellmut Flashar; Basel: Schwabe, 1994) 86.
Heraclides of Pontus proposed a theory of elementary particles which differed from the
atomism of Democritus and Epicurus.
4 2

4 3

4 4

Philodemus On Frank

40

spsm

Fr. 21
TOVvavTLov
uc

Criticism

rfjc [sic

fiETaYciTfrjc,

avrb fwvov [ a i r -

TOVT

epyafofjispov. TO Be. wQc

5

e | [ e i ] orfjc, ovbhp

EKELPOC

Ka4>[po]povPTOC

TTOPE[L,}

T9\I6C

b[bt)yi]ai

[TT\L]

TS Trctpv xp[r\T]ac

cirapioic
mi uret-

eric dwoCTp[o\<pr\c TEpiye10

ypcififXEP-qc mi mrdpa

< c m >i

Xotbopiac awdc[tjc] mi b[t'

diro[p]oictc
6-7 Ka<t>[po}i>ovvToc I Tj]ibe [ri?ij b[or)yi]aL suppl. Ph.
HE[Ta6]-fjc[EL

Fr. 22

TO]COV-

TOVC, [Tr)c\ TOSP lOLWfldTWP

a>VT[G)P E]l)6r]Pf}CE0)C

OLKO-

pofiovfiEP7}C wpbe Talc

5

dXhatc,

dc b re nuipoc [k\ai rd

7ro:lpa7r[X77atv] bibuap a[vToic,

ixaic. dydyoL b' dp Tctac woT[E]

b co[cp]6c, dp

T-q],

cwavmTd-

wa[pp}ifciap

5 rar < erepa > O., omit. Ph.

[c(pd\fiaTa

Fr. 23

wpotpepav (JLE-

r]d yeXmoc rj rr\c Kcm[h~

O]P -KEpLiraTovcqc
T)T)TOC

KOI

mud

POV6ETOVHEPO[VC]
KEVEL

Kai

co[J3ap6[a]XXa rove
6ep]a-

Tac

..leal
10

irpbc

OP ET[V]XE

yipa)[cKa)P

mi

n-

41

Text and Translation

Fr. 21: ...for the sake of a transfer [to] the opposite, since he is accomplishing this very thing only. He does not at all labor over how that one
will fare in life, and i f he {the student} <[is foolish?] > he {the teacher}
employs this approach very sparingly. And when every recourse has been
determined and every malediction [and] insult, both through madness...
45

46

Fr. 22: ...[he will change] such great people, i f the richness of their individual traits is managed along with the other [honors] which opportunity and
the [like] give [them]. The wise man might sometimes practice frankness, i f
it is very occasional...
47

Fr. 23: ...[declaring failings] and other evils [with] laughter or with an
evilly striding [swagger], he both treats those who are being admonished,
and...
48

both toward someone he chances to know, [and] in the case of those he has
chanced upon, and he does not conjecture about [evil people]...

4 5

It is also possible to translate, "when every recourse to all malediction and insult has
been limited.*'
[sjvi^m)0ig, elsewhere unattested, is apparently proximate in sense to svOijvia. Perhaps read svBvmewg, "straightening."
Gigante, Ricerche filodemee, 68, and Martha Nussbaum, "Therapeutic Arguments:
Epicurus and Aristotle," in The Norms of Nature: Studies in Hellenistic Ethics (ed. Malcolm
Schofield and Gisela Striker; Cambridge: Cambridge University Press, 1986) 42, take
mipoq as an opportunity to be recognized and exploited by the teacher; this seems more
difficult to extract from the text.
0o0apoTtig, conjectured by O., is not in LSI, and the meaning of the clause is
obscure; Philodemus perhaps refers here to play-acting on the part of the teacher.
46

4 7

4 8

Philodemus On Frank

Criticism

' , [

1 suppl. ., cf. Ph.

Fr. 24

5-6 [1] 9)}

]
.......]oc

cac ] "' v awoc

5

] "..

]
10

]
,
Fr. 25

irpocayopev-

] []

' etc

[]

vc
5

wpoc abrovc

[]

[]-

' -

.

10

[]

[]

[]

[-

^[..]

10 [][> suppl. Ph.

Fr. 26

TOC

vrac

pv

\p]

] , []

sic .

Text and Translation

43

Fr, 24: ...[and sometimes], ... having conversed [with] the others, he
turned away his [grey] head, saying that "he {sc. Epicurus} would not have
said [to] another..."

when they inquired of Alexander whether they should address him in Greek or
a barbarian language, [and] to ten thousand others...

Fr. 25: ...nor do we seek to dawdle up to the critical moment, nor in some
other way, and of how, through frankness, we shall heighten the goodwill
towards ourselves of those who are being instructed b y the very fact of
speaking frankly. H e has made it [clear] that this is difficult, if...
49

50

51

Fr. 26: ...as if, observing him teaching, he will hate all of them in the
world. Let us set before our eyes also the difference that exists between a
caring admonishment and an irony that pleases but pretty much stings
everyone. For in fact some who are enticed by this...
52

53

So De Witt, "Organization and Procedure," 207, Glad, Paul and Philodemus, 130,
142. Gigante, Ricerchefilodemee, 68, understands "towards them," i.e., the students.
So too Gigante, Ricerche filodemee, 68; contra De Witt, "Organization and
Procedure," 207, who translates "in spite o f (cf. LSJ s.v. rape* C H I . 7 ) .
O. suggests this is Zeno.
Contra Gigante, Ricerche filodemee, 81, who sees in this fragment "a consciously
positive evaluation of Socratic irony ... as an excellent requirement of caring admonishment*'; for the Epicurean criticism of Socratic dissimulation, cf. Mark T. Riley, "The
Epicurean Criticism of Socrates," Phoenix 34 (1980) 55-68; Glad, Paul and Philodemus,
121-22, 127.
O.'s conjecture for line 12 ("gladly receive admonishment**) is pure speculation.
4 9

5 0

5 1

5 2

5 3

44

Philodemus On Frank

Criticism

b\<xKvoucT)C awavrac
10

jap

[}

< > -

[]

12 [ \]
Fr. 27

suppl. .

[ ][

[]

vovc[i]v.

[]

CB

[] [] coi

[^]

[]-

T(J)C []

"' ~

Xoyov". *
,
10

],

[]

[][

][
4-5 | [ ] cs Ph. | [...] , 1 1 12 [\[; \ J T]OW\VTOVC Ph.

Fr. 28

[X]o>c [][]

iwiXoyiCTiK&c,
5

tCTi

<>

. []
[].

TIC -

yap

[] rivac

, ^][}

X[y}ovroc
10

[]

1-2 [\\] [][\ " Ph.

Text and Translation

45

Fr. 27: ...they indicate that [their spirit] has [not] been alienated in [the
process of frank criticism]. Often they < [honor] > you and they do not boldly
examine the charge against you: " I think, then, with reason." Since, from such
people, whenever they are listening, others come and < being rather disposed
toward [such people]>...

Fr. 28: ... < [nicely] the hunter of [Philonides?]. > Even i f we demonstrate
logically that, although many fine things result from friendship, there is nothing so grand as having one to whom one will say what is in one's heart and
who will listen when one speaks. For our nature strongly desires to reveal to
some people what it thinks. And furthermore...
54

5 4

See Asmis, "Philodemus' Epicureanism," 2395 n. 60: "It is not clear whether
Philodemus (or Zeno) endorses this view. I f so, he values the intimacy of friendship more
than the security that results from i t . "

Philodemus On Frank

46

KaTcxpx&fiEdol

Fr. 29

TTOV
eic

CIV
5

Criticism

cr)[fiE]pdp

mi ct[v]rdc r[i$&(i]8v
EKE[L]POV

TT)P

[CUCO]T)-

o m[i] TUP KO)[fxo) < i > 8]oyp[d(f>a)P

EfiLixri[c]avT6

TLVEC

ayoc[y]6pTEC

wpec($vT[ac] fi[r)

E'LCf

mXibc fiP caroB[rq] < i >

rac,
ovc

yqpdc[KOPTac.

[CCVT)]P

2-4 teal X[L)T6IC

suppl. Ph.
Fr. 30

CKOP-

Be rove vi-

EXEOVPTOLC

| sic KKS\1]VOV

T\L8C3U]P

ctXX' TITTOP

i-

KLCTpECpE[TaL] TT]C tctVTOV

p)X]d(3r)C o TE wpocBeofie-

POC

in

TOW

SEP

mi

nc

$e[c]s<ac,

e|-

TUP
dwo

TTJC

6C[KE]LOLC,

Bta-

rm

VLEP

ap[T]LTaTT6fiEPOC, TO Be
mTonto8[i}fap,

me wpoc-

OP oBv[p]r}pdp. ux&eTm
10

BE TOL TE OLXXOL

mi ewi rale

[Ewnifx-qcECip aXyet.
5 Kai < rac>

nc O.

Fr. 3!

[mv
PEU)P 0[i flEP BlEpEdl^OPTCCL,
OTdP

EiuTLfiacdai,

IIE[X]XU[CIP

mp] d x a [ i ] w t irepi[|3X*j]005

a.

TOVTOV

fikp ov[p] g f t -

CT]pE(j>6llEPOL, TO XEydflEPOP Bm [TTJC]

Bvcxpu[c

10

mi Em

T[OV]TC3L

/I]E[POL

TLP]EC

irap[pricia]c
TTPOCBEXOVTOLI,

Bmye[v6OVK sc6'

O-

TT\V

\CT&P\T)

| CIV

47

Text and Translation

Fr. 29: Let us begin today perhaps and [let us place] them before his
[awareness]. Which some of the [comic playwrights] also portrayed when
they brought on stage old men who did not die nobly but pitied [their] sons
growing old...
55

Fr. 30: ...but he pays less attention to his own injury who still is very
much in need of external things and someone who, because of his condition,
opposes one thing and obstructs another with [medicines], since pain is
present. And he is vexed at other things and in particular [suffers at the
reproaches]...
56

Fr. 31: ...of [the] young men, [some are very irritated] whenever [they are
going to be reproached], [even iff they are clothed in Greek style. Paying attention to this, accordingly, [they accept] with annoyance what is said in
frankness, and for this reason [some] [who have been through it] cannot possibly endure [to listen] to [a teacher?] with goodwill.
57

58

59

60

5 5

It is not clear to what "them" or to whom "his" (literally: "of that one") refers. Pb.'s
restorations may be translated: "and let us make entreaties for the loss of that [i.e., life]."
Omitting O.'s addition xac, "all."
Punctuating with Marcello Gigante, "Per l'interpretazione dell'opera filodemea 'Sulla
liberta di parola,'" CErc 2 (1972) 64 n. 59. Ph. col. 683 suggests that "Greek" refers to the
philosopher's dress; cf, texts cited in Gigante, "Interpretazione," 64 n. 60.
Their annoyance (so Gigante, "Interpretazione," 64 n. 61), or perhaps the fact of
being dressed as philosophers.
Or, adopting G.'s reading SiayeXunevoi, we may construe: "when laughed at for
this" (sc., wearing a philosopher's dress); cf. De Witt, "Organization and Procedure," 209.
O.'s restoration is hesitantly accepted by Gigante ("Interpretazione," 64). The disegni
reading suggests iiuarov, "a layman"; in this case, the reference is to students who adopt a
philosopher's dress and therefore refuse to listen to what a non-philosopher may say to
them.
5 6

5 7

5 8

5 9

6 0

Philodemus On Frank Criticism

48

[]

[
.

5 [] Ph. 9-10 otay [\a\][

98 11 ...IOTOTdisegni

G.

Fr. 32

,
,

",
5

[-

p] []

[)

][].

'

][],

][
10

[),

['],

] ' [-

[]

[[-

[]

[-

.]

9-12 suppl. Ph.

Fr. 33

\[]

[]

[\\\

-[],
5

[1]

' [)

[\p]Eyo[v-

[]

'

, [-

' []

] [ ]
2 [] Ph.
Ph.

4 [ ]

Ph.

5-6

[fleyo[v}-

8 [ disegni, cf. etiam Ph.

Fr. 34

a\]\oic

[]

][]

] ' []
5

].

<>

],
]

<>

'

Text and Translation

49

Fr. 32: ...[some], taking [their point of departure] from [very] far [back],
seemed to [proceed] {gradually} to admonishment, i f it should ever occur, just
as others have seemed to heal suddenly, and contrary to [all expectation]. But
it has seemed [to all] that there will be benelt and that it is the irritation that
both < [is treated] > and establishes an < [effective] preparation>...
61

Fr.
and to
justly.
him, a

62

33: ...and to mention neither his minimal [progress]by this much

ignore { i t } , nor {mention} each of those who < [blame]> {him}
But, he said, <you will have> orderliness amid others and, with
fine...
63

64

Fr. 34: ... < [to be subjected to others] > who will also behave
< [tyrannically] > they [vehemently] hold to be un[endura]ble. Perhaps for
those who are saving {others} this is [very] difficult, unless the need to be
[ingratiating] with many and to [have honors] from many also [prevent]...
65

61

6 2

6 3

6 4

6 5

6 6

66

Different interpretation in Glad, Paul and Philodemus, 136-37.

For rapa TOVTO in this sense, cf. LSJ s.v. rapd C.III.5.a.
Ph. suggests icuraywyriv, "return."
The reference is perhaps to Zeno.
O. reads "in no way."
Or, "for those who are saving this, it is [very] difficult."

50

Philodemus On Frank
XaptE]vTi^ec8aL

Criticism

mi

rac

Tiixac exJEiv wapa

10

noWcbp

KWMOVCIP}

1-3 T O 6s | aX]Xoic b-w[omt}TecOm \ bec\iroTiK[iJx\

suppl. Ph.

6 raw xJaksmv Ph. oDn x]a\eir6/ O.

10 Kuihvovciv Ph. KuXucoctf O.

Fr. 35

fi[a\iCTa

8E

PO[V]9ETELP,

^r}rrj]co(iEP
EL mi

(xr)

not

cocp&L mi TQI (p[iX]oc6<ba)i

TrapaitXriCLov
5

* shcx ira-

paixE\r)dEVTo[c\
TOIOVTWV

nvbc rmv

KO)\vOflEP

OV

Eirifi(upEc9ca, [T]O 8S 8m
TTJV VOTE KOipCCKTUiCLP

6c-

irXc 8Lrx{3f3\rjcdaL wpbc

10

TO cvvokov O[V]K [b]pBQc

TiyovfiEda.

<5*

[W&]CL

T)LM.P

fJLfjM TO

Fr. 36

mi TO 8[L' 6tk]Mj\&v
ec$cu

IXEyd\r)u
OP
5

* ewei

r)yovfiEPovc,

TO PEiOTEpOLC

mi

KOCTCC TTjP

TTELBoipxrjcoii

ETL

W[OTE,

mi

E4>68L-

EVPOLOCP

8[L]CX9ECIP

CIP

cm<t > -

vpbc svcpop<i>av

8E]

TTJP

ips[y]m<t>

POV9ET7]p

9b]p mi

irpoc(b[opop

TTJc ibiac

K[aT]6cpxc9ca

Fr. 37

aya-

8ELO)C

lit?!* d[>]d

j3r/c, [t]irep
bp&fisp]
5

IL\T}8E

T&v

[TO]VC

f3\d-

TTXELCTOVC

4>iko\6yo}p,

co/3[apa>]c /cat [5i]are-

TCtfievosc 7capprjCLci^E]c9ai,
fir}8' vftpiCTLm]
Ta(3\[rjTLKd

mi

m-

TIP a in)]8

8m-

51

Text and Translation

Fr. 35: ...but we shall [most of all seek] to admonish, even i f not like the
wise man and the philosopher. Then, i f someone from among such men has
been slighted, we do not prevent {him} from casting blame, and we do not
rightly consider that he has simply been discredited toward the whole {group}
because of a former slip. To [all] of us, neither the...

Fr. 36: ...and considering being saved by one another to be supplies

toward contentment and great goodwill, since even to obey [at times] those
who are too young in condition, [and further] to endure admonishment graciously, are good and [fitting],..

67

Fr. 37: ...nor to begin with one's own injury, <as [we s e e ] > that the
majority of scholars {do}, nor to be [frank in a haughty] and [contentious
way], nor to [say any insolent] and contemptuous or disparaging things or
even anything...
68

6 7

Adopting Ph.'s readings; O.'s reading translates "by which it happens that the
majority of scholars are tripped up."
Cf. Plutarch Quonwdo adulator 67EF.
6 8

Philodemus On Frank

52

cvpnm

[Keyeiv] f n ami

3 'd[c]rep Ph. oj[t]xep O.

Ph. yivermj

Criticism

TUP

4 bpupep] rav bCkokbyuv

<j>Lko\byuv < c<j>d\\ec6at > O.

Fr. 38

fiijMmlrs
n K[a]T[cxfi]\rjTLKdi>

o\u[c

/ir;5' e[7riT]Tcv/xVoji K[<Xdokov rovm, *

5

fyfievovc

bpyi-

viropupLvrj<i>c-

KOVT[CI]C

TE,

Sum

ml

amo

<

i>

-w]oKkdmc i-wmfmfjLevoi <be]povci, mi v[w' ajmwv

TOLo]VTUP OLCOVCLP Po[v~
10

* wp0ct}k0p~

6ETOVIL]EPOI.

rue 8E] irapcxm\ovi>Ta[c

5-6 T1IOM1MNHC | KONT.C TE pap.
inrofufunj < t > c | Kovr[d]c re Ph. v-xoy.ip.p-h, < i > c |
word O. 6 airro<l>
Fr. 39

finpr)c0ai

Ph.

B rod d-}

wpewec etvm fir) role]

OrjlyovfiEPOLC
O[L]OP

m-

EIXVT&P

ETTL<P>P'I-KTELP

mi

wapaemv-

r)c TUP dyctdup,

mi

TTJC

flEP

aicxpbp
TOV

0Epaw[e]iac

fib-

ETTE[XL]P,

coc oiib" ewi Trie

TEXEUC

10

{ret

POLC EKEIPOLC

TOU

EIPOU,

CUfXOlTOC
eatvmtc n evv-

avTtk(x0dpec6m

m[i

HV TUP iocTpup EP dTTCtClP <EXOPTOtC>

^v[x]r)c
15

XPElCLPy Elti 8k TTJC

fii) -KELpdcBotL

[TT)C TOU co<i>ov

4 o[l)ov Ph. 6[\]oi> O.

KELP

8 <pe\povct Ph. oXc\ovct O.

POVOETTJCEUC

13 <exovTac> Thorn

Text and Translation

53

Fr. 38: ...never {to say} anything contemptuous at all nor in general in a
strained tone, nor reminding {them} when angry, because they themselves
often [endure] being reproached and will endure [being admonished] by such
men. But by suitably exhorting...
69

Fr. 39: ...[and to remember that it is improper not] to cast < [so to
speak] > [their own affairs] upon the teachers and to present {them} to them
only, as { i f it were} not for the provision of good things, and that it is completely shameful to help themselves to some treatment of the body although not
{[having]} need of doctors in everything, but in the case of the soul not to try
[the admonition of the wise man]...

O. reads "will endure."

54

Philodemus On Frank Criticism

Fr. 40

[XPV
yap

.~]

rac

Ti]ac mivQc

[]

V]-KOCT\U)C

].

* yap [r)]yv~
[]

[b-

Bijybv ml

\[b]yov

m[i)

[o]v [] []

<epyov>,

vo[v, ] []
10

[* ],
[]

[],

oi\c

',

, ]
15

"

;]

Fr. 41
' paymiuc

[]

irpoc-

[]

TLP

10

Fr. 42

owpayiv

ic-

[ ]-

[]

mi []

yap .

[-

* [

" [^

[woetjc

[]
5

'

--

Xbyop

i!;E\Ey~

[ ]

[ -

VVCOVCIP

' apanpipoPToc
^[
[]

Text and Translation

55

Fr. 40: ...for it is necesssary to show him his errors forthrightly and speak
of his failings publicly. For i f he has considered this man to be the one guide
of right speech and [action], whom he calls the only savior, and {to whom},
citing the phrase, "with him accompanying { m e } , " he has given himself over
to be treated, then how is he not going to show to him those things in which he
needs treatment, and [accept admonishment]?
70

Fr. 41: ...but to act in secret is necessarily most unfriendly, no doubt. For
he who does not report {errors} is clearly covering up these things too from
the most outstanding of his friends, and there will be no advantage for the
one who hides {things}; for not one thing escaped notice. [Truly]...
71

72

Fr. 42: ... < to put [before {his} eyes the] {words} of those who test the
argument, "unless you [make] an avaricious man or one who is in love be
cleansed...," [and, further], the other things that follow {this} > . And many
of the companions will somehow voluntarily disclose {their secrets}, even
without the teacher interrogating {them}, because of their concern and, in
general, <complete choice a s > . . .
7 3

7 0

Homer //. 10.246-47, of Diomedes choosing Odysseus as his companion.

I.e., the wise man.
On visualization in Epicurean therapy, cf, Philodemus Ir, cols. 1.21-27, I I I . 13,
IV. 15-16 Indelli.
I.e., the consequences of such vices.
71

7 2

7 3

Philodemus On Frank Criticism

56

] []
l-6a suppl. Ph.

[]

12 rsklemv] '\] uc Ph.

Fr. 43

[ jap
*[

[]
5

[] []

< > -

[]

[],

; jap

10

[]

* jap

[ ][]
,
[],

[\

]
1-3 51. . 4 . . []
. . 106-14 &1. .
. 44

[,
'

[-

, []
'
5

[].
10

[],

[)

[-

. 45

[]

[-]

^'

57

Text and Translation

74

Fr. 43: ... < [for, on account] of [our] good [qualities}, we shall [reform
the] character of [friends] > as it will come to be <by means of [our} conversation > . But i f [on account} of [{our} good {qualities}], how not also of
{our} bad ones? For, just as it is suitable on account of the good cheer of the
former, so too thanks to sympathy for the latter, through which we are
helped. < For in fact i f it is possible for you, having spoken frankly, to stay in
the same {condition}if you will withhold nothing[you will] save a man
[who is a friend]>...
7 5

76

Fr. 44: ...they further inflame {them} whenever they are involved with
those same men, who do not like {them} nor know how to correct {them} nor
will persuade those who are much better, instead of {being involved} with one
who is pure and loves {them} and is better and knows how to treat {them}.
And i f he, with [handshakes], without obtaining the finest wages...

Fr. 45: ...we shall admonish others with great confidence, both now and
when those {of us} who have become offshoots of our teachers have become
eminent. And the encompassing and most important thing is, we shall obey
Epicurus, according to whom we have chosen to live, as even...
77

7 4

So O., taking the reference to be to students who admire the traits of their teachers;
Glad, Paul and Philodemus, 85-87, 109-110, 141-42, understands "the good students,"
and that the fragment refers to the teacher's approach to students of good or bad character.
Following Ph.'s reading. O. reads "one who is attached to {our} character."
Ph. understands "to endure frank criticism," to which the following clause then
refers.
O. reads -rap | prja... at the end of the line.
7 5

7 6

7 7

Philodemus On Frank

Criticism

cv [],

' ' <>,

10

PT)C....}

. 46

[] [ ]-

, [] [-,
5

-^[]

[]
[]
10

<>[,

-]

;]
. 47

[,

'

[]

, [

[]

Fr. 48

[][

]
Ph. [

\[\\

\\
' [\,

\ [

1-5 suppl. Ph.

\,

[}

[]

[]

[)

10

'

<>[-

'[ ] -

[], ' []
5

ovci [ ],
^]

[]

[-

voc ' [']

cuci .

irpbc]

Text and Translation

59

Fr. 46: . . . [ i f the] things that are suspected concerning the wise man, and
the teacher generally, need purification. For how is he going to hate the one
who errs, though not desperately, when he knows that he himself is not perfect
and rem[inds [himself] that everyone is accustomed to err?]

Fr. 47: ... < and we [shall accomplish nothing by {exercises of} frank
speech, i f we, indeed, like kings], kept ordering {them} [to speak from the
beginning], but {we have} fear lest [we harm ourselves] > when we
< [utter] > such things. Therefore, it is advantageous to share things that are
doubted. Setting forth the things relating to [frankness] in this way, then, and
[the]...
78

Fr. 48: ...and we have [chosen] to be frank [dispassionately], and not

[through] fondness for speaking in behalf of passion as some men do when in
love, when their fellow diners shy away from recounting someone's lot and
from saying that kind of thing. Other things are worthy of discussion in respect
to {one's} disposition. But i f one examines and...

7 8

O. restores "[he] speak[s| such things [to] us."

Philodemus On Frank
8E Taib[X]oya
10

Criticism

mr[d

TT))C 8ia-

Bececac tap 8' e^ETa^r}<L>

Fr. 49

KOCL

iwm]vlc0m rbv 'VLpakkeihtiP, on rote

EK TS)[V]

P(j>ap[7}]C0(lP0)P

flEH^/ELC
5

TJTT0[v]C

TlOEfiE-

POC Tr)[c] ih(pE\ict[c}

avmv,

ifjirjpvEP 'Emmvpm
afiapriuc"
8E

10

mi

TOLOUTOC

T)P,

rote

HoXvmvoc
be

ye

mi

'A-

ITOXXU)PL]8OV

pct<L>Ovfioilp-

T)O[C,

irpbc

E<POLT]O>

'ETT[I]KOVPOP.

dXfXa

Fr. 50
mi

rr)p hvemmav r)nac we-

pLCTrjPCic * 8ici[(3]o\6p TE
yap o[v]x r)yrjcET[a]L
5

dvfiovPTa

TOP im-

TOP (piXop w-

XELP 8LOp6uCEUC, QTOLV

fir)

r)<L>

TOLOVTOC

TIC, &XXa

<j)L\b<pi\op- TT)P yap 8ia<$>o-

10

pap aKpifi&c

micraTai

TT)P

sdv

BP TOVTOLC,

fira8i8C> < i >

mi (pikomnop

8b

fir)

K[aKo](bL\op
MB1

roD re

aK[ov]cEL fiaXXop, [a-

Fr. 51

fia mi $B(ap&v r)fiac

eavTWP yLPoiispove
Ttjybpovc,
5

map

TapufiEP.
wXeiopac
ITOLOVP,

* TO

[T]L 8mfm[p8E

TTTEcdai

TOVC

irwo^sibecBai

fir) mi avroi

0Xfj$Qav, ovc xpr)

mmc

m[i
m-

TOU

8iamdd-

(PPOPOVPT[OC

Text and Translation

61

Fr. 49: ...that Heraclides is [praised] because, deeming the censures for
the things that would be revealed to be less {important} than their benefit, he
disclosed to Epicurus his errors. Polyaenus too was such a man, who indeed,
when A[polloni]des was remiss, [would go] to Epicurus...

79

Fr. 50: ...but that we also avoid false modesty. For he will not consider
a slanderer one who desires that his friend obtain correction, when he is not
such {i.e., a slanderer}, but rather one who is a friend to his friend. For he understands exactly the difference between these, and i f he does not give away
a bad friend and a friend of the bad, and of the...
80

Fr. 51: ...he {the teacher} will rather listen, at the same time as he observes us becoming accusers even of ourselves, whenever we err. That which
makes most people, who must upbraid the one who is thinking badly, be sparing, lest they themselves be slandered...

7 9

8 0

Cf. Plutarch De vit. pudor. 528C-536E.

I.e., report such people to the teacher.

Philodemus On Frank

62
. 52

[],

Criticism

[][-

(
[] []
5

),

^-

[]
[],
10

[-

[]
,

[],

. 53

[]
.

'
10

-
.

' ' -

[]

. 54

* ', '

' *
5

[ '-

< >
,
-

[]

[-

[]
[

['
[

3 pap. . app. crit.

Text and Translation

63

Fr. 52: ...more, but [not] measuring out [an equal [portion}], so that we
are bestial toward them (for these things are not done concerning friendly
people or those who are too young), nor running up to the teachers so that we
may seem to bear them goodwill by reporting what he fa student} has said or
done against them, and {doing} these things against their companions, nor
against...

Fr. 53: ...if, then, we infer properly. Whether they will declare things of
their own and of one another to their fellow-students. One must, then, be
cautious in speaking of one's own ignorance to fellow-students. For some, who
are bereft of depth of understanding, will neither benelt perhaps...

Fr. 54: ...and not applying to us this love, which is of such a kind that one
may see its [force]. For sometimes they will no more benefit {others} than experts on rhythms In a speech, and they would sooner burst than add something
that is not wanting from a graceful simile. [And] about their companions...

Philodemus On Frank Criticism

Pr. 55

m[i

bi-

8}6vm Trapprjciai TCC wept avrovc em

CKvaofivo)i>,
5

cd[a)L

Trap'

mra-

TU>P

TWB'ETUKOVPUI

mi

\6t-

piv biopdwceuc. * ov nt)v

&XX* i

(pi\ov,

TO)<L>

XcyEcdulL]-

"bid u TUP fiv c | a<ppoCVVT)C

10

ufAapTf}(jLdnt)v

Xapiv biopducEuc

iravrbc aypevuv [ovb'

ovb' EP dv

Fr. 56

J ijfup BoKsi
cdai Kara]
toy]

[TeXeiOTrfTa

TTJP

Tt[poei\rifiiJivoic.

ovx r)ii[ip] boKEi

VECEicOaL
PO[L]C

bta-

-KpOELXqmiEmrd

TE

bmmcet-}

XoyiCHov

P[V]P
5

av\

TrpoCveyfc[aim;

XojLCfiov

TE-

XELOTrjra not <ppopr)cE-

10

u>c * Ka9b be mi

TO LIT)

TUXELP

mi

rod

wapeXBeiP

TEXOVC

TO

[EK] TUP OV bv-

pafiEPWp 8m

wapwc

dvBpUKui <p[v]Xax6r)paL,
bia-KECEicdat,

mi

prjciai OVK

dbvparop.]

mTi.Xr\4>t]i

tp[up]Tac

Fr. 57

EP

vap-

[mp
r) mTac[x]Tovc
dXXd

TLCLP,

fir)

midaic
cqfiEiucd-

fiEPOP. EvXbyiCTa be CTOxacrd

LIT) bid napr<bc>

a~

vo&aiPELP oia KorniXwic0ri, mp

TUP

dKpuc

EK

cvPTidrjTai rd

TQV

[E]'LKO-

rqc

EvXo-yia[c, bet y]e mv

6EC[EI

65

Text and Translation

Fr. 55: ...and they [present] for frank criticism what concerns themselves
in the presence of the students, to be put before Epicurus and for the sake of
correction. Nevertheless, i f it is pleasing to someone, let it be said: "Why is it
that the purifier of everyone [i.e., Epicurus}, for the sake of correction of the
errors arising from foolishness, would not present even one..."
81

Fr. 56: {Whether it seems to us that one will slip up in accord with] the
[perfection] of reason [by means of what is preconceived, p Now, it does not
seem to us that we will slip up, having been outstripped in accord with the perfection of reason and prudence. But in respect both to not attaining perfection
and to passing [from] things that can not be permanently defended by a
human being, one will slip and [it is not impossible] both in [frank
criticism]...
2

83

84

85

Fr. 57: ...[even iff fit is the case that} he has [not] caught them in love or
possessed by some vices, but has inferred [it} from signs. But that reasonable
conjectures do not always turn out as expected, even i f one concludes strictly
from what is likely things [that come} of reasonable argument, [one must, at
least,] agree, even i f by hypothesis, because reason induces f one} to treat fully
and...

81

Sc., perhaps, "of his own errors as an example."

For KpoELh-qiLfiEPa, cf. the role of "preconception" or rpoXri^ig in Epicurean
epistemology.
Or "not attaining one's end."
Or, restoring n in place of O.'s suggestion etc, "and to something eluding [us from]
the things that can not be in every case guarded."
L e . , ideas not grounded in wp&Xrifsu;.
8 2

8 3

8 4

8 5

Philodemus On Frank
-,

Criticism.

Xoyoc

Fr. 58

[c] | * [ ] *

[ ]

irpoc

opyicdrjvaL,

[] # Cat

ctacacdaL wpoc , < > aKic

[] -

[].
10

' a r TIC,
Tiovo[c] []
,
^

Fr. 59

] C U F ^ f < >

' * '

[-

, []
5

'
'

[
-

. *
,

\ac []( yap

yvvoL
10
Fr. 60

cvv-

, []

\'\ -

TT)C

[,

'] ',

TT)C wmpac [\
5

wpoc []

'

yc^rsc

civ ty\aovT8C

Text and Translation

67

Fr. 58; ...hence, just as he is angry because of the very [accusation] on the
part of some people that he was angry, he also speaks frankly because they
made him speak frankly toward them, a failure occurring not infrequently in a
mixed way. One might understand if, given that a better person can deteriorate
over a long stretch of time, {and} fearing lest something serious happen...

Fr. 59; ...but there are times when he will shun even philosophy, and perhaps will even hate the wise man, and sometimes he will submit, but will not
be benefitted, although he {the teacher} has supposed that he will be
benefitted. And these things will occur, I say, for many reasons. For since
they are either weak or have become incurable because of frankness...
86

Fr. 60: ...and [some] have judged it right to speak frankly [to] such
people, but [moderately], given that sharp frankness bears a similarity to insult, as i f insulting indeed out of ill will. Men who are charlatans, too, divert
many, seizing them after some stress and enchanting them with their subtle
kindnesses.
87

8 6

8 7

Or "sick" (Glad).
O. supplies "others."

Philodemus On Frank

68

Criticism

womihmc -

[\[.

3 ] Ph. ] 0 .
Fr. 61

[}

- role

7][^] '
5

6vc

rr)c

&' *

' -

/cic
\oic ,
10

[]-

#[]> -,

/ [] o w

4-5 ewfotcG. 82
Fr. 62

)
[]

[] [-

[)

a\[yi]o[v]

'

opOovcdai' wap-

10

piqciacacBai

co-

, []

^-

[]
][

].

airiac

Text and Translation

69

Fr. 61: ...he {the teacher} hurt the one who was being admonished
[wholly] unbeknownst to those nearby, and {they said?} that, {admonished}
cheerfully, he would not even have been pained straightaway on account of the
statement. Sometimes when well-being has been restored, and often even
when it has become clear to others, it has escaped the notice of a teacher. I f
something not impersonal that has been brought in will not escape notice...
88

89

90

Fr. 62: ...that [the one being reproached] {thinks that they} envy or scorn
{him} or are experiencing some such thing; and that {he} says that it is more
painful even to seem to be corrected by them, as they are contemptible, except
for the fact that even the wise man has at times spoken frankly when they have
not erred, because he has reasoned falsely and perhaps [applies] frankness
[wrongly for many] reasons.

8 8

LSI s.v. ayVUOTOX;, "inconsiderately"; Vooijs and Krevelen s.v., "imprudenter"; but
these renderings fail to account for the dative role reXacI.e., his fellow-students; see Gigante, Ricerchefilodemee,82.
Gigante renders "feigned" (ibid.).
8 9

9 0

Philodemus On Frank

Criticism

Fr, 63

[.

- -

'
5

,
10

< >

. * []

[][-

].

Fr. 64

[]
}

[] [].

* '

,
5

* - -

[] ] ,

\.

],
10

, '

.]

Fr. 65

[
)

^]

'

'

, ,

[,

" * ,
,

[,
.

,
-

' '

Text and Translation

71

Fr. 63: ...[he will be discovered not] to have erred. For it is like when a
doctor assumes because of reasonable signs that a certain man is in need of a
purge, and then, having made a mistake in the interpretation of the signs,
never again purges this man when he is afflicted by another disease. Thus,
[Judging] by this very thing {i.e., the analogy}, he will again [speak frankly].

Fr. 64: ...and [having accomplished] nothing he will again employ

{frankness} toward the same man. If, although he has erred, he {the student}
did not heed the frank criticism, he {the teacher} will criticize frankly again.
For although a doctor in the case of the same disease had accomplished nothing through a clyster, he would again purge {the patient}. And for this
reason he will again criticize frankly, because before he accomplished nothing,
and he will do this again and again, so that i f not this time then another
time.,.
91

Fr. 65; ...[if] he will employ [frankness again], he will be seen to succeed
thus. And often conversely, at times even when he has done it, either the
second one in turn, or perhaps the third {application of frankness} will first
succeed. And though he disobeyed then, when the passion was at its height,
now, when it has relaxed, he will be called back; also having disobeyed for
this reason, {namely,} that he attacks since he pretended that the opposite
things [would escape notice], [he will now be called back].
92

91

O. suggests the supplement "he will succeed," or the like.

Ph.'s suggestion may be translated "though the earlier does not, the second and third
will succeed''; G.'s "at times even when he has done it either earlier, beginning on the
same (day), or on the second (day), he will in fact, perhaps, succeed on the third (day)."
9 2

Philodemus On Frank

72

Criticism

cote, on

[]-

cJEcm []

[],

.]

5-6 [ | rrjc (se. ) Ph.

5-7 TOTjcac f (aj | TT/C
[], | Sf <> G. 104
Fr. 66

-]

[ ,
5

vCTp[o}v '

axe,

[^]-

[ ro]y#e-

* [] /[]foc

TOC

>[0] -

' mivc

ovciv, ,
10

'

[]'

[][],

[]

^[]
15

, [)

[]-

.}

3-4 [ ] | G. 79-80 [\
cvp] I ,
Fr. 67

[]

[][

omd[c,

cet ,

', -

Eac, *
1 0

[],
.]

[]-

Text and Translation

73
93

Fr. 66; ...[and although he disobeyed earlier, disdaining the reproach as

foreign {to himself}], later he will [give up] and obey the admonition. Then,
he was afflicted with passions that puff one up or generally hinder one, but
afterwards, when he has been relieved, he will pay heed. Then, he encountered {passions} that distort {one}, but now he will not encounter them.
Earlier, he was on the look-out, and in wandering about he has not done
this; later, when he has been detected, he will indeed [do it cheerfully].
94

95

Fr. 67: ...when they have recognized at the same time that the swelling
will be intensified to this extent, and {have recognized} the {swelling} deriving
from other {passions}, and by their persistence, but that it will be reduced, i f
he quickly turns away from assisting the one who is slipping up. Whether he
will also speak frankly to those who do not endure frank criticism, and to one
who is [irascible]...

9 3

O.'s supplements may be translated; "surmounting the mishap."

The verb is unattested elsewhere. The meaning "oppose one opinion
to another" is proposed by Gigante, Ricerche.filodemee,79-80; and Vooijs and Krevelen.
Gigante, Ricerche filodemee, 80, "in an erroneous way."
94

9 5

6IV[T]L8OKE[V](A}V.

Philodemus On Frank
Fr. 68

WOLKLXTJC

Criticism

TE

(P[LXOT]EXVL-

OtC OVCT)C, O'COCV ETTCTlfl7]vdfiEda, Kod rrjc KEpavwfiEvrjc

5

bcof/CKBCi role e-

iraivoLC mi TrpoTpsirofiEV7)C TctKoXovOa role ayccQoic -KpciTTELv, ole

wiac OVK (kv Tcbv
T(J)V

10

1TOLOLTO

EXOVCL,

TOLOV-

TOtC VWOflVT}-

CELC; KCii KCiTOC TOCC 8[t]8oflEvac Be [rfjc] wpbe wapp7]ci[av

d<popiidc]
wpbe

Fr. 69
iri

bcov e-

TOVC

svXbyoLC wpocbo-

TOLC

ov[x\i CTocdr)-

KUIIEVOVC

CECQoLL, jllflOVflEVOC T
5

Kod

TOVC

EvXdyac

TOV

vofii^bfiEvov OVK awakXocyrjcEcdai

TOC

TOV

VOCTJIIOC-

Oepawevovrac

ictTpoiic,

mi K[ct]6dnr[p] mi
10

WETca

bpuifiEV avTovc

Fr. 70

w[poTp-

Ev\6ya)[c

TOVC

EVEKCC

T&V]

if]f woXXdmc [ELC TOC dvrj]KCTct wpo(3dvT[ac,

XETai TL mi fiEXpic
5

sic
CTCC

(piXovc mi

TOVC

EL

EWEP-

dpriue
fidXi-

mO-qyovfiEvovc.

TOVC

wQc xptjcsToa rote Sid

Tffv wappiqciav bpytkac
wpbe emmy ecxrfKocw;
EWEL

5*

EVLOVC

cvvftaivEi,

ira[p]py]CLacafiEvov TOV
c[o]<t>ov, [8i]ari$ec$m
OLi)Tov bpyiXijiC, sdv
svfiovov

EXWCL

wpoc
LI[E]V

Ttfv [wa]p-

Text and Translation

75

96

Fr. 68: ...since the artistry is subtle, being such as we have indicated,
and that which is combined with plentiful praises also exhorting {them} to do
things that are consequent upon the good {qualities} that they possess, how
would he not make mention of such things? And in accord with the given
[capacities] for frank criticism...

97

Fr. 69: ...toward those who are expected not to halt insofar as depends
on reasonable {arguments}, imitating doctors who treat also one who is
reasonably believed that he is not going to recover from his disease, and just as
he also exhorts those who reasonably...
98

Fr. 70: ... < [we see them for the sake of] external things often proceeding
[toward what is insurable > , [if] something, even until recently, [goes against]
the friends and especially the teachers. How will he handle those who have
become angry toward him because of his frank criticism? Since it happens that
some, when the wise man has spoken frankly, are angrily disposed toward
him, i f they have continual [frank criticism]...

9 6

For the contrast between this "subtle" or multi-faceted ( T O U I X T J C ) form of frankness

and the "simple" or severe form which uses only blame, cf. frs. 7, 10, 58.7-8, 60.3-10;
Plutarch Quomodo adulator 73C-74C; and see n, 26 above.
Sc. in their error.
On the psychagogic enterprise as one which proceeds on the basis of probable inferences, cf. frs. 1.5-9, 56, 57, 63.3-5; and see n. 5 above.
9 7

9 8

Philodemus On Frank

76
15

Criticism

l-3a suppl. Ph.

Fr. 71

]\\
-ac [

cay

crye-

OXCEI

]-

aWoic,

TOIC

olc [\]
10

blpyifo-

[],

[][]
[)

[] wpbc

1 \\

suppl. Ph.

Fr. 72

[
9-12 suppl. Ph.

irpbc

[])'
5

[]

cia[c] [
10

] ' oca

TLCL]

][]-,
8 Ph. .

[-]
[][]
11 suppl. Ph.

Fr. 73

[,

[][

poc []
5

r[i]v[ac]

[]

[']

[]-

[,

] [*

\]

77

Text and Translation

Fr. 7 1 : ...analogously, having observed that he was ashamed when he was

being instructed, he {the teacher} will endure what confronts { h i m }
moderately and not as something groundless. And knowing beforehand that it
is likely that many of the young ones will rear their necks {against the y o k e }
and < [will employ] > others, < to whom they [reveal] that they are painfully
[angered], as [helpers], he, relying, before those who resist fearlessly,
{on}>...
99

100

101

Fr. 72: ...(therefore even Epicurus writes to Idomeneus that he prays to

live up to this point). And he will point out how many came to ruin badly,
bereft of everything because of such a disposition to converse with frankness
[with certain people], and < [he will assent] > to all that we, having applied,
< [transfer] > . . .

Fr. 73: ...to [admonish] {him}, since he is [suitably] disposed, just as

Epicurus made certain reproaches against Apollonides, in such a way that,
even in accusing him of these things, < provided he was [truth]ful, he
[persuaded others] to acknowledge {them} as their o w n , and many things,
even if, being great men, they impugned as having suffered {them} undeservedly and, [citing a rather Cynic-like rejoinder] > . . .
102

103

1 M

9 9

Or "the incident."
i For the metaphor, see Gigante, "Motivi paideutici," 39-41.
This letter is not extant. For Epicurus* correspondence with Idomeneus, see G.
Arrighetti, Epicuro: Opere (2d ed.; Turin: Einaudi, 1973) 427-32.
Or "provided he is [truth]ful, he [persuades), and [others] acknowledge {them} as
their own."
W3 Or "impugn besides."
The subject of "citing" is still the "great men"; "many things" is the object of some
lost verb in the singular, the subject of which was Epicurus (or perhaps the teacher).
101

102

104

78

Philodemus On Frank

Criticism

, [ ]

' -

Gxm * [, ] 10

rec [1^ [ , ] ^ [ ] | ieira#if~

cavrec [
[]

[~

]
7-14 ]> . suppl. Ph.
Fr. 74

[][]-

' dc

[]'-

:'[], <? '

5

'

, ,

10

[],

[]
,

[][-

irpbc

vpbc [] -

;}
1-3 - suppl. Ph.
Fr. 75

[c- rac [][],

[-

' [,
5

9oc

[]
[][]
10

[-

[\ -

' -

9 [)[] Ph. ', ['] .

Text and Translation

79

Fr, 74; ... < h e {the student} tolerated it most [solemnly], exhibiting
[mildness] toward those who were maddened, if> he was lifted up by accolades. Later; whether he is well-disposed toward us; whether he is intense in
his goodwill; whether he has jettisoned some of the things charged against him,
and even if not perfected in everything, whether toward us and toward [others]
[he will be] thankful*...

Fr. 75; ...that the reproaches occur, but not those {administered} by the
teachers. Their fellow-students know the multitude of good things that we have
and they too present themselves for correction < [humbly] > , nor in the case
of these does frank criticism occur...
1 0 6

1 0 5

The italicized series of clauses are apparently topic headings. However, Ph. col. 685
takes them as the protasis of a conditional sentence.
O.'s reading, which is difficult to construe, means "this [is so}, but,"
1 0 6

Philodemus On Frank

80

Criticism

Pr. 76

[]
5

][

[]

[-

TOLC

[][,

olc

voi[c\

[-

ac
10

[-

[]
,

'

[-

")"

yovrec],
1-5 ei - suppl. Ph. 7-8 EXOHCOTCIN
K A T A C . . . IAZOMENOIC pap. oi
] | G. 102 n. 235
1112 "" | [-] suppl. Ph.
Fr. 77

[
[]

[]

[][]

[] [ -

[]
5

aic
[]

[]-

[]

[]

[]

[] [] -

' [

1-8 suppl. Ph. 3 [)[] G. 101

[][]> Ph.
Fr. 77 (=78 )

[
[
[].

icov
5

'

ye

[][]
[], []
[],

<>oca-

'

y[o
[

81

Text and Translation

Fr. 76: ... < [if those men] neither [do] all things suitably nor will such
things fas they do} meet with [admonition]>... and [they ascribe] to their
teachers, to whom [i.e., their teachers} those who are being instructed will set
forth their own errors with frankness, and will [propose for consideration]
those of [others] as well, < saying, "Return." >
107

108

Fr. 77 N: ... < [sometimes to report none] of the [incomparable] things,

but it being in [every] way terrible [either] that one who has been blamed often
[succeeds], by these very silences and by doing none of those things that
[are] terrible in magnitude> . . .
109

u 0

Fr. 77: ( = 7 8 N): ...some of the things that in certain places are exhibited
before their eyes. But to no one fof the students} is an equal error to be as
cribed by those who are saving [them], or at all events one of those that are
<healable> through admonishment <and [setting r i g h t ] , not of those to be
[avoided] for their magnitude, but rather remit it in regard to peers [and] ac
quaintances > J
111

112

13

107

In support of his emendation, Gigante, Ricerchefilodemee,102 n. 235, notes that in

Philodemus is frequently aspirated before in the case of and its cognates; cf.
W. Cronert, Memoria Graeca Herculanensi (Leipzig: Teubner, 1903) 56.
Ph. reads "contemptible" (?).
Or "but I to correct] that which is in [every] way terrible [or] has been blamed
often."
The sense of lines 3-8 is difficult. Ph. col. 685 calls lines 3-4 "very corrupt";
Gigante, Ricerche filodemee, 101 n. 228, notes that Ph.'s reconstruction of lines 3-8
neither consistently respects the surviving traces in the disegni nor produces an entirely
coherent text.
O. has "the living."
Literally, "bone-setting."
H3 Or "to peers [and] acquaintances."
108

1 1 0

111

1 , 2

Philodemus On Frank
10

Criticism

Kcd] yv(j)[p]ifiOLC TO y e<pec.

3-4 cu$bv|TUP fortasse Ph. fop| nav O.

7-10 6t*\o\9\ceu\c K T \ . suppl. Ph.
F r . 79 N

Ka[t 6t]a [irappr)ciac

ETrLTEPOVfx[E]p [TT)P EVPOIOLP
irpbc

E(X[V]TO[VC

r]dc ctfiocp-

KPVTT[TEIP

nac

na[i

79 N suppl. G. 101-2, omitt. O. et Ph.

F r . 78 ( = 8 0 N)

TO

8' em

TT&CL

xupic

TOO

wjepiexeip &4>I\OP

aapa[\]Ei-

ctc] fern 5pt/xu fiupop

icnp'

K]ctCTo[v] yap XoyifrnEPov,

5

TO)VTO

cvv$T}CETai

8E)POC

< aia > siBevai

r]a 8E TOVTO

TO. /XTJ-

aKJELcQai. * 8EL

IIEPTOL

<f>v\]dx6aL ccp68pa
10

Kai

TO]V

j3[X#at

8OK]ELP

TOP

cm< i > J*c

irdprac
TTE-

[T6]P8[E
Ka[i

OEXELP

yvp,Pou(XEPOP

7-11 suppl. Ph.

F r . 79 ( = 8 1 N)

[8'] avrbc f)

OWTJTCM

8C y)ix&p rj 6V aWov TQP

c[v]cxo\abPTu)[p
9r)paL,
5

* fxr)8E

TO TTOLELP,
TUP,

djelpjawsvCVPEX&C

* fir)8E v&p

fia mi

av-

fir}8 Kara irdp-

TO TVXOP,

dfidpTT}/XTJ<5'

UP

ov xpr) rapoPTUPy /XTJSC

fisrd 8i.axvc<j)C, dXka CVP-

83

Text and Translation

Fr. 79 N : ... <and [through frankness] we will intensify [the goodwill] ...
toward themselves ...

...[to] hide the errors and>...

Fr. 78 ( = 8 0 N): ...but {to reproach a student] for everything, without circumscribing { i t } , is unfriendly to {his} security and a foolish harshness. For
when each person reasons, it will happen that he knows things that are [worth]
nothing but that the one who saves {others} < heals everyone of this. It is
necessary, however, that this one {the student} be strongly guarded both from
wishing to harm and from, [seeming to be] stripped {of} > . . .
114

Fr. 79 ( = 8 1 N): ...{so that} he can be treated either by us or by another

of his fellow-students, and not to do it {i.e., criticize frankly} continually,
nor against everyone, nor every chance error, nor {errors} of those whom one
should not {criticize} when they are present, nor with merriment, but
rather [to take up the errors] sympathetically [and not to] scorn [or insult] on...
115

116

114

117

Pap. either "things of no account" (as O.) or perhaps "no one's affairs."
Cf. Plutarch Quomodo adulator 73A-C.
Cf. ibid., 70C-71E.
On the necessity of avoiding ridicule when criticizing faults cf. frs. 37.4-8, 38.1-6,
60.3-10; col. Ib. 10-12; Tab. IV 1.
1 1 5

1 1 6

1 1 7

Philodemus On Frank

84
10

Criticism

Trad<b[c] r[dc &fmp}nac

viro-

XcmftoLVELV KCti fir)] KCtdvfipi^etv nr}8s

Fr. 80 ( = 8 2 N)

iwi

XOL8OPEL]V

S t c # e p t M 8t)
avT&p not wpbc mBlrfyt}avaXoyiav

TCCC

EXOV[T<XC,

en 8' EvvooiC irpbc r)[fiac

5

8iaKEL[ivovc,

d\vE\v-

CYC[7][t]0i)C Kdc[TOTE

KTEOV

irpiadpr]ca[vT]ctc.

* ovroi

yap aviq[0rfca}v

dnpotpa-

cicrwc fiEv 8ia TT)V

10

dyd-

wrjciv ivwpdtcToc 8e 8Lf

d TT)[V Evvoia]v.

OV8E

awo-

KV7)TEO[v
6

ac[T]E[i\ox

suppl. Ph.

SK(XC[TOT

aTo\Ktn)TSo[v

11-12

suppl. Ph.

Fr. 81 ( = 8 3 N)

ei co<t>bc
rcV

TTEP[L]

raL

TOIC

prjciac.
5

avadrjcE-

avTbv
(P'LXOLC

fiErd

TO TOLVVV

jr[apUTT"

EVL-

!s>v EV [TJm ro-wm mmm[t

r}Tovp.vov, ei co<j>[bc rd
7r[ep]t avrop
TO[X]C

ac, djvoLKEtuc
10

dvad7}CETa[i

(piXoic fiETa
/JLEV

irap[pr)ci[TOVTO

woEirlai 8id TO wspm[vTi~

teodai]

9-11
Fr. 84 N

a]vou(eiu>c K T \ . suppl. Ph.

T]OV co<pbv fitv [oil Xeyeiv
T)y]r)cETaL

r [ & av]aX6e\l'

tcai

dua8]TJCTa[L
ov nacLu, aXX'
5

evtfoic

Kai TCY wepi &Tc[ei]p[o]KOtXi]ac sip-qfiEva Kai r a p / f a

ovbe

Text and Translation

85

118

Fr, 80 ( = 8 2 N): ...{that t h e y } differ from them, both in bearing a resem

blance to the teachers, and farther in being favorably disposed toward us, one
must bear < [politely each time]> those who have scrutinized {one}. For
these {the students} have profitted unhesitatingly on account of their {the
teachers*} love, and practically on account of their [goodwill]. < Nor must one
shrink f r o m > . . .

Fr. 81 ( = 8 3 N); ...Whether a wise man will communicate his own

{errors} to his friends with frankness.
As for the matter which is explored
by some on this topic, {namely} whether the wise man will communicate his
own {errors} to his friends with frankness, < [this is done] inappropriately {if}
on account of [showing off], {but} > . . .
119

120

Fr, 84 N : ... < the wise man will [not consider that he is speaking] to
[someone incurable, and] he will [communicate] {his errors}
not to all, but to some.
And what has been said concerning vulgarity too
[must be attuned] > . . .
121

1 2 2

1 , 8

Supply, e.g., "although they say..."

Prior to this topic heading (apparently as the concluding words of the discussion of
the previous topic) the disegni read , "analogously to the things
that have been said" (Ware).
Or "he {i.e., the student} will [consider] that the wise man [does not speak]'*
(Ware).
G, suggests "to one."
Gigante, Ricerche filodemee, 102 n. 240, judges Ph.'s restoration [][) to
be "uncertain."
1 1 9

1 2 0

121

1 2 2

Philodemus On Frank

Criticism

CL\PIJLOC[T\EOV

1-7 suppl. Ph.

Fr. 82 ( = 8 5 N)

4 Ev[iotc: sv[i G. 102

wpdc rac

evmiaj[cac

Trappr)CLci6iievo[c

6 co](j>bc

OVK em wdvnap K[m}r

ev[ep-

y^ETTJCELv wswm$ev. dv
5

5* ovv

welpac

[T]TJC

[O]V[K

U>C]EV,

TJ^'L-

[TOV

<t>mvo(jL}evov

\VTTOV[VTOC

4-7 dv K T \ . suppl. Ph.

Fr. 83 ( = 86 N)

KJaimmTa]\e[yeLv]

"K<X[1 T]6TE

fisv ov-

X 'i)]iictpTov, T[6] VVV Be irappi)ciac a^mcei mTakufiav;

5

el

fi]ri urf Aim (j>ofiriCTca <av>

rdc

ov

y]dp ml [ir]pur]v rmaprqicevai] fie Mya

[cVW] ewecop [ide-

kojvTrfc sic

T[T}P]

atuxOiav Kai 81a

10

T&P

VEW[V

fiacn-

TO]VTO

yovv fie Beijw

10 5el]t> Poy.[iSsi Ph. &J O.

Fr. 87 N

[XPV

51] Xeyeip, ale [xp]u[fii>ovc

bpd-

fieu [Tr]o}Xo8dfi[u]ac d[(aweimc

vied rdv
5

-KO:[XCJ3U

KOLTOL4>POVOV-

fiEvovc, TOP [ye co]<i>[bv dv6po}voddcn[v7]p]

KL]UELUaweMav
vov]

OVTO\C]

OVT[CX

Bm-

<v>EOV
* tcdi brj yap

<V>wepijl^aa[v]Tolc

87

Text and Translation

Fr, 82 ( = 8 5 N): ...[the wise] man, when speaking frankly [ i n reply} to

reproaches, {but} not in the presence of a l l , [and then] he is conldent that
he will do a service. < Therefore the one whom he [did not think worthy] of
the attempt... [one who is shown to] h u r t > . . .
123

Fr. 83 ( = 8 6 N); ...[and repeating,] "and then I did not err, but now will
he grasp {me} and think me worthy of frank criticism? Unless, by Zeus, he
will fear them {i.e., my reproaches}; for I deny that I have erred just now,
[but rather] I slipped [voluntarily] into the [ignorance] of young people [and
because of this] < [he] thinks> that [it is necessary] to whip [ m e ] . . . "
124

125

Fr. 87 N : ... < [ i t is necessary] to say that with [the wheedlings] which,
when colt-tamers [employ] them, [we see] them [being despised] by the colts,
the [wise man], being a person-tamer, [probes] the disobedience of a young
man who is [arrogant]. For in fact to them...
126

127

128

but surely not [through i r o n y ] > . . .

123

Or "not in all cases."

Cf. fr. 82.1. O. understands "errors."
125 For a somewhat different understanding of this fragment, see Nussbaum,
"Therapeutic Arguments," 42.
For the metaphor, cf. fr. 71.6-8; Philo De agric, 34; Plutarch De liber, educ.
13DE. On Philodemus' treatment of this topos, see Gigante, "Motivi paideutici."
G.'s quite different restoration may be translated: "to say that ... the [young are]
tamed like colts ... [reared] by the [colt-tamers], [but] that the wise man [truly] tames
human beings, [endures] disobedience..."
In the missing lines (unrestored by Ph.) G. is able to read only the following complete words: a-KeyvwaQai, "given up", and -wamafisvov, "ceasing."
1 2 4

1 2 6

127

128

Philodemus On Frank Criticism

13

ov firju [ & *

i]pups[iac

1-8, 13 suppl. Ph. 2-7 Xeyetv cue. [T]O[VC]

I |Xf xaj\o5api(j'ldc^[ai
1 \ vrb T&V
TQ}[\o8anvo}i> Tps<po\ |(tspovc, TOP [bh c]o<p[bp
6tv]\6p<axoSan[v&p] OPT[<OC, bro\fj.e\veiv atr&jBUxp
V[EOVC]

emend. G. 103
Fr. 84 ( = 8 8 N)

mvmWa,
em tpiXup

TTXELOPUP

po]KPOVfi[EPT)]p

V[ITE-

EEL

TT)P

w[ap]pr)[ci]ap Kai waXiP dtp's

E[XEV9E]PU)C'

* Kai

ecp'

hp

OVK

E-

xpr) p[ov]0ET[r)csL], <p' COP [5* ETV[XEP

T]T)C

[E]Tnnfxf)cE<j}[c

llT[ctC]7i}CTCtL'

* KCti TUP

dXXu[p b]h yLPOfiEPOv n10

pbc a[p]<po8VTov

wpore-

pop rj wapeBevne

d0Epa-

WEVTOV,

fiETct Tctm

ba]p ypucdr)<t>
pop.p]r)c

iwe[iwpopoiac

JE-

E[v]X6yuc

Fr. 85 ( = 8 9 N)

h[upo]p6ovfiEPor Kai ravra

JXEP

sic TOP [ai]cx[v\p6[fiPOP

Kai wdXiv

irapp7]Cidcc9aL

Kai

EiprjTai.

VOX[L]V

9EC9U

5[t]r|i-

b' on Kai T[rji ha-

'

0ECEL 7r[X]E[L]CTOP EaVTOV T[0VTUP

b [K]a87}yovfiPoc

[im-

fiepm mi tpiXotpCXuL [KOI

10 T)]Tcia>L
1-2 8i[ap | o)p0ovuepoi suppl. Ph.
Fr. 86 ( = 9 0 N)

bia9sc[up\
(IEX&P

T[LC],

aicxpo[TEpup
n9acs[vLP

irpocKapTspr)TLKUC avBpu-Kovc etc 4>LX[bT]n]Tac

d-

89

Text and Translation

Fr. 84 ( = 8 8 N): ...and here, in the presence of many friends, he will

practice a [very tentative] frankness and, again, [abjectly]; [he will] also
[admonish] in the presence of those {where} he ought not to have, [and] in the
presence of those {where} [he has met] with reproach, he will desist. And
when some one of the others appears who was unexamined earlier or was disregarded as untreatable, after this, when he is recognized, since [there was]
foresight, {he} reasonably ...
129

130

131

Fr. 85 ( = 89 N): ... <they are being restored f u l l y > . And it has been said
that he will speak frankly again and again about these things to the one [who is
ashamed |. Let it be [stated] that the teacher of these men, by means also of his
extremely cheerful and friendly [and] gentle [disposition...

Fr. 86 ( = 9 0 N ) : ...[someone] neglecting their very shameful conditions,

{the teachers try} persistently [to] tame people into love for themselves,
[subfjly helping [through] doctors even those who are indifferent to being
treated. I f [for the sake] of shame or [fear]...
132

1 2 9

Or
Or
Or
132 Or
1 3 0

131

"in a niggardly way."

"discharged."
"since foresight was taken reasonably."
"in diverse ways."

Philodemus On Frank
5

[av]T&v

Kcd rote

&[wa}0ov-

ct dep]ccKev[c]6ca
[8L']

$O]K]6OVVTEC

Criticism

iro[iKt]Xu>c
mrlftQp.

aldovc f [<p6jSoi/

PLSV

Ft. 91 N

8e <j>ctv[epov

OVTOC

8i]dc pLSTttBeciac

TOVTO

* el

EPEKEP

[bvvcu-

cdai] ov yuKpbv mv4>icet[i

Kctv be] ovwa Xvc[oa
5

Tr]poffrj[ae-

cdoLL 8e TO] aamv ov, xav oenpocXTJTTTOC]

ft pov9err]c[ict

1-6 suppl. Ph. 2 apsTctOsciac G. 108

Xuc[ai: w KUXW. G.
Fr. 87 ( = 9 2 N)

OPTO

'Mpa<K>Xfc
KUI

8' 6>c fiovcidtfav

iwJippeiwTmv

ayehti<i>c

WTifpmp pLctdrjTibp- * e5

dp

8'

dPK[Tr}]p

nai

Trpoc8oKO)[fi]EPriv,
< e > iropymTOiU
dpyrjp, dXXa

F T . 93 N

e]<f)^cdaL

fiEfx4>o-

d^eXreplac

/iexp[ic

rj wavmPTm
rj rpewecdm

r]f}v fucovcap

TTJP

t*]e[pr}]p rd[c]

trie

d]p
mXlamiac

Ka6a[irTOfiEPOL

ead&av * edp 8[e

5

XYJ^ELV

OVK & P -

TTJP

acBe-

peiap
dpaXr)\J/eTct[L
fidXct

T[OLOVT]OV

E-K[EX9]UP

fierpimc v-K[o]fipr)cECLP
1-8 suppl. Ph. 1 eWteceai: a^ec&m G. 109
2 Kok[amiac sive mf&lfsiac Ph. Kot[v<aviac G.
3 Kada[TTonEvot.: m0' a G. 7 T[6I> PSJOV ewlmn}mp
G.

9 m i rate suppl. G.

91

Text and Translation

133

Fr, 91 N: ... <it being clear [that it is possible through] a change to

relieve [this] no small amount, [but] not yet to undo [all of it], [and that the]
evil [will] not [advance], even i f admonition is unaccepted] > . . .
134

1 3 5

Fr. 87 ( = 9 2 N); ...like Heracles making music [and] casting at flocks of

winged disciples. But i f {the teacher is responding to an error or reproach
that is} bearable and expected to cease, he will not be angry with an anger that
hates, but rather with one that blames foolishness...
136

137

Fr. 93 N: ... < that they will be restrained until they either cease from
[ l a t t e r y ] or are allowed to change their minds [as they upbraid {others}].
But i f {he perceives} [weakness]
...he will resume ... [approaching such a person]
with moderate
reminders > . . .
138

139

140

1 4 1

133

134

135

G. proposes "changelessness."
G, restores "{but] not prevent" (aorist or future).
Gigante, Ricerchefilodemee,108 n. 275, is skeptical of Ph.'s restoration of lines 4 -

6.
1 3 6

An allusion to the labor of Heracles in which he drove away man-eating birds from
the Stymphalian Lake in Arcadia, scaring them with the noise of a bronze rattle and shooting them as they flew off; the vocabulary suggests that Philodemus is drawing on a poetic
account.
Or "that they will restrain themselves." G. reads "that they will refrain."
Ph. suggests also the alternative, "daintiness." G. restores "community," which
would give the sense "cease from [participating in} community."
G. suggests "in accordance with the things which."
G. restores "reproaching the young man."
G. adds "and with the..."
1 3 7

138

139

140

141

Philodemus On Frank
Ft.

88 ( = 9 4 )

Criticism

] [
-[(.

OLLVEC]LV

-[}

[-

cpJbv c*ov5]cdov. * wwc [5

TOP [];

'

[]

<>
10

[<\

'

[ n]po[c -

[].

l-4a suppl. Ph.

Col. la

[]

} .
5

Col. Ib

ECTLV

dyovroc

[wap-

cTsiac

creiac

'

.].
[

[]

nvec

[TIC]
[(]

[ cwjsxc

yac
5

[^^ '

wpoc-

Xyuv

10 '

[-

[] [][
[\,

e[e]Xye[Qaw

[ ][]&

] -

\.

Text and Translation

93

Fr. 88 ( = 9 4 N): ... < they contain the [advice of one's age-mate] and a
prognostication or [serious handling] > . How will we recognize the one who
has endured frank criticism graciously and the one who is pretending (to do
so}l We shall, then, recognize the one who has endured frank criticism graciously and the one who is pretending, so that, by paying attention, we may
consider too whether among us he was a boaster...

Col. Ia: ...[to distinguish] one who is frank from a polite disposition and
one who is so from a vulgar one. It is indeed possible to [distinguish [the
nature] of one who practices frankness from a polite disposition and that of one
who in turn {does so] from a base one. And some...

Col. Ib: ...[from a polite one], everyone who bears goodwill and practices
philosophy intelligently and [continually and is great in character and indifferent to fame and least of all a politician and clean of envy and says only
what Is relevant and Is not carried away so as to insult or strut or show contempt [or] do harm, and does not [make] use of insolence and [lattering
arts].

1 4 2

Insolence and flattery represent the two extremes of which frankness is the mean.

Philodemus On Frank

Criticism

Col. Ha

[
y[\]u[ccT)]c

[][][

[]

( [yp

Toc [ ] [] T[IC
5

[])

* -

b rdic

.
10

['

vavrioc

* ne

co-

<poc
irpc i>y]ov[c

c-

watyovc

12 suppl. Ph.
Col. IIb

[-

,
,
5

[]

yp on
[],

'

* -

[]
yp [

wpocayeiv

[]

6 c <>

. []

y
',

[-

1-2 []\ Ph.

G. 70

to

* ,

^[]

Col. Ilia

c

10

covTai

[)-

[]

., omit.

95

Text and Translation

Col. Ha: ...[nor without control] over his [tongue nor] carping (for he is
not [foolish] so as to be [enraged] i f someone harms him slightly) nor irritable
nor harsh nor bitter. But one who has employed the opposite {means is frank}
from baseness. I f one should Inquire farther whether the wise man is more
prone < t o [censure than praise] of t h e > . . .

Col. l i b : . . . < v i g o r o u s l y > . I f one should inquire which he {the wise

man} does more pleasurably, one is seeking something obvious: for it is obvious that he performs the one {i.e., praising} most pleasurably, but he
endures the other {i.e., blaming} pleasurelessly and as though {he were
drinking} wormwood. I f {one should ask} which {i.e., praise or blame} he
does more predominantly, we shall say neither: for there is no [necessity] to
apply frankness In every case. But i f {one should ask} which he thinks it is
necessary...
143

Col. Ilia: Concerning these things, then, what has been said suffices. I f
one is exploring whether wise men too will diverge from one another in
respect to frankness, it must be said that there will not be such differences
concerning...
144

1 4 3

Omitting O.'s supplement ("as pleasurelessly as possible"), with G.

Despite the fact that the first part of this sentence is underlined in the Greek, it does
not appear to be a section heading; see Introduction, pp. 8-9, esp. n. 25.
1 4 4

Philodemus On Frank
tcai KJaBdwep

Col. Illb

Criticism

ivr[exmc

Xopo8[i]8acKaXovvT[o)]v,
ev <j>iXoco<t>iai- Kai TO[V] \IEV
dKpdxoXov eivai a p ] mvm5

8rj irpbc iiwavTac,

[rjivec elciv

(XXXOL

ei pXrixpov
Kara irav,
TOC
10

ac irdXiv

8'

TOV

Kara n

EXXE[L]TT6V-

irapprfaafr-

c0m. irdiVTEC yap

KOL

naf

<J>LXOVCI

r[b\v 5* a-

tcai TOV fiev EV

cwv ml Tac

bfiomc
ai-iav stcd-

dpapHac

fiXmovct Kai Tac hid wapprjciac]

1 SVT[E\V<JX:
Konstan

O.

sive

SV T[EXIT]I

Col. IVa

EV

r[rjt

TE\VT]L

fortasse

7rpd[c cvyKxvfXE[vov if irpbc

vov [rj] wp[bc

[JLE]HELO)(JLE-

dvaJTETane-

vov rj irpb[c aX]Xov ai8rj5

fiovscrepov

[rj] 5* aX[Xov

dTEVECTpo[v

Kai

savTcbv

r a [ i ] 8e

vvv

CELV]

8b-10

suppl. Ph.

TE

rj vvv.

ec-

KEVsdv]

TOVT[O

10

Col. IVb

EK] iroXXuv

dXXrjXuv

8IOICOVCLV

uwofidc-

EK TWV VTT' avT&v prjOEVTuv]

Kai [ir]pa[x9]Ev[TU)v}
Bwepwc [o'Ca]c irpbc
pov K0LV0T7}Tac
5

co]vTa[i]
TEC

Kai

OUEV

@a-

mare-

irpocoiTEXELO^EV-

mi "wakiv ol8[e]v <

avXmmepw

re

yove[mv

elciv rj cvvETpd(j>r}cdv

T[L-

CIV oi wapprjciav rjyov i-

TLVEC

>

if

97

Text and Translation

145

Col. Mb: [And] { n o t } , as in the case of those who train choruses

[skillfully], in philosophy: both that one {teacher} is irascible and snappish
toward everyone, as certain others are in turn, while another is always mild;
and that one speaks frankly about everything in a good way, but another does
so deficiently on some matter. For all {wise men} both love {their students}
alike in accord with the worth of each and see their faults alike and, through
[frankness], the...
146

147

Col. IVa: ...toward a confused [or] a weakened or a puffed up person or

one too shy or another too intense they {wise men} will differ for many
{reasons} from one another as well as from themselves at one time and
another. <But this will be to skim [an empty] {measuring cup} > .
1 4 8

Col. IVb: ... < [from the things said and done by them] {the students} > he
{the wise man} knows more deeply in regard to each [what kinds off common
traits they will exhibit even when they are perfected. And in turn he knows
which ones are from excessively courtly parents or were brought up with
people who practiced frankness mildly in regard to the more humble;
equal[ly], he knows the birth and the up[bringing] that the many had.
149

150

1 4 5

A contrast seems to be required between the chorus-trainer and the wise man; cf.
col. IIb.9-10, Ulafine.
Or perhaps, reading ev rsxtrg (or kv rfj t%vQ) for O.'s evrsxp<ag, "in the art of
those who train choruses."
Preceding the "confused" student there may have been mention of a corresponding
type at the other extreme (e.g., "self-assured"); the next four examples appear to be
grouped in two such pairs.
A proverbial phrase meaning to do useless labor.
The constrast is between those who flatter people better off than themselves and
those who act graciously toward those who are worse off.
Ot ToKXoi are those who are in a position neither to fawn upon the rich nor to act
graciously toward the poor, i.e., the majority.
1 4 6

1 4 7

1 4 8

1 4 9

1 5 0

Philodemus On Frank

98
10

irpoc rove
]

Criticism
-

< I f >

ol] 7[] yveCLV

[.

1-2 - []\][]
Col. Va

[
]

wpc

[pyiao

]1 [].

[-

[\

10

suppl. Ph.

^-

1 0APCEO. pap. 6apceu>[c Neap, edd., Ph. \

. 4 Konstan .
Col. Vb

^[]

[^
[]

[]
5

( yp

[]
]

[
[]

[]-

[-

10

' [

[][

[-

][

< >
11-12 suppl. Ph.

Text and Translation

99

Col. Va: ...so that they [will employ frankness] aggressively in regard to
[laziness and] procrastination. Therefore, they [will be] rather too strict {in
the application of frankness} i f they were born in want of things conducive to
[goodwill] and friendship and toward the long-term imitation of those who
taught { t h e m } . Vehemently...
151

152

153

Col. Vb: ...[in] the process of teaching or moments of teaching they will
in no way differ from Cleanthes or Metrodorus (for it is obvious that an attentive {teacher} will employ a more abundant {frankness}); and after [more]
time, when they have gained knowledge of more matters than those who have
not gained it, they will employ more lavish < frankness than [these latter] in
these matters>...

151

Philodemus is illustrating the type of character given too readily to employing frankness (cf. oi ToXXoi in IVb. 11). O.'s text translates: "How, then, will they be more
strict...?*
Contra O. in the apparatus criticus, this passage is not evidence that Philodemus
thinks common people cannot be taught; Philodemus says rather that such people will tend
to be harsh teachers and will need to exercise restraint.
I.e., the type, described above, who are given to employing frankness rather freely.
152

153

Philodemus On Frank Criticism

Col, Via

[ yyove
][,

' Mme-

] [] ,
5

Koc
]

8U>C]OVC[]P,

ypovTec

y[vvai[&-

[ -

covciv. * ' [ -
10

[,

c []
\,

"

'
15

[] [

,"

i;iomcTOTBpo[c

[].

6 ] Ph. } .

Col. VIb

[rote
irpoc]oicovc[i rc

Ti]ac f epep ] wappjjfctac] ' [

5

[v]iovc

[ ] wpc ~

[]^

wapprfciaic]
10

[]
-

oc,
voc,

&

vpocayei

][]'

l-8a suppl. Ph.

<i>c []

[] '

yljvem.

[] Ho\[vai]voc
15

wp[oc

101

Text and Translation

Col. Via: [It has become obvious from what has been said] that they
[teachers] will differ for each {student}, one much, [one little,] just as a lad
differs from a woman and old men will differ from < [women] >
and
youngsters alike. Even i f one is rather sententious, as Metrodorus says
Polyaenus was, "often rather insinuating himself into conversation and quite
sociable,* he will be still more worthy.
1 5 4

155

156

Col. V l b : ... < [to those] who will bring forward [their errors], he will
speak out [with] frankness, and to some he [will speak] on individual matters
and with a view to being ingratiating, though the actions are the same. >
And i f one has needed frankness minimally, while another has been saved by
means of this, then the one {i.e., the former} applies less, the other more of
that through which he became perfect. Thus Polyaenus too, who had not
needed it much, did not {apply much frankness} toward...
1 5 7

154 "Women" translates Ph.'s conjecture; O.'s "each time," is according to Ph. too
short for the space and introduces hiatus (it also does not make sense).
155 Fr. 45 Koerte.
For this sense of a^wvmmg, cf. Aspasius in Aristotelis Ethica Nicomachea 159.13;
LSI gives "trustworthy," "plausible,** which do not seem pertinent here. An alternative
translation is "he will still be quite worthy.'*
I.e., he will ingratiate those who respond to such treatment, while to those who
manifest their faults he will employ frankness, though the actions in need of correction are
the same for both.
m

157

Philodemus On Frank Criticism

102
Col. Vila

6i[6] -KctppT)Cia$c9m
co<bbv 5]e[t, bjmn
repoc

wv

Trpcc&v-

if Kct8r}yr)Ti}C fj wa-

-ri)]p ov Set wmpepLpaKksiv

5

mrajcpopdc

virapxovc[ct]c

fis]p co(poi[c],

mdrnvsp

n]ai TocvTctc

cvvKGtTapLduov-

TLPEC

ctv]. yeyove bi in T&V eipt}fi]vuv

10

[brj]\op,

9' K]acTo[v]

on nai

m-

irwepixovrac

dpbpac TE] mi bfjfiovc

10

POVOETEOP.]

l-2a suppl. Ph.

C o l . Vllb

mratbopctc

cocpL]cnmc

vmv [vdpmjc

<pa[p]fi6coa

OVCI[PY

6EL TO.

\IOPOP

spy

OP

if-

ETTLTOIXLK&C

pya^ofiPo[v]c

TQP

TOUXV-

wappriclatc,

be rove

yap

wXstcT[a}

EiprjfiEPcop rale
T]OLLC

s-

irapaXXdc-

w&v el-

boc ctxpEiffovp 6>c rove OCP10

fXXifxcOC] EKOtCTOP E^OLKOPO[U]OVPTC(C,

KOP

[OLO]P

[OP

r]po-

biaTE0rjcTaL coebbe

ayoPTUP

-wappijcilap

T[L]PQ>[P]

9-10 ar\eXki[Tuc\ Ph. av | fi\>u[cj O.

[or Ph. [ x a M r a O.
Col. Villa

TTOTE

mi co(bbc

wpb[c c]o(bbp- el b' b [fib]p cocpb[c

mi yiPuCKd(iEPo[c, TE5

XELOC

irpbc

(o n

TE[\)ELO[C]

POC,

ccn[aPTai

TEKELOP

mi

ctypooOfi[-

mi Tcrxcc yiPwCKouE-

POC o)[e] eo<t>be wpbe d[y]poovUEP[O]P

mi <pt\beo<poc be

11 [oiojv

Text and Translation

103

158

Col. Vila: < Therefore, the [wise man] [ought] to be frank, > because
an older man or a teacher or a father ought not to inflict [jabs] appropriate for
wise men, in the way that some enroll these t o o . It has become obvious from
what has been said that [one must admonish] prominent [men] and peoples according to each...
159

Col. Vllb: ...they will [wholly] diverge from some {who inflict}
[sophistical [jabs]. For one need only adapt the majority of what has been said
to such {kinds of} frankness. It is hard work for those who are handling {a
topic} by way of an epitome to be precise about every kind, in the manner of
those who dispose of each {kind} exhaustively, < [for example in what] >
way a wise man will be disposed when some are practicing frankness...
160

161

162

Col. V i l l a : ...a wise man also {will be frank} to a wise man sometimes. I f
the wise man is also recognized, a perfect man confronts] a perfect man (because he is perfect, {he will be frank} even i f unrecognized, and surely i f
recognized as a wise man and a philosopher and a scholar {but is speaking} to
one who is not recognized); because a wise man receiving praise or jabs about
himself...

Sc. "only."
Sc., perhaps, in their epitomes or tractates.
I.e., the kind applied by the authority figures mentioned in col. Vila and the sophistical kind mentioned here.
Instead of O.'s "in the manner of those who would dispose of each one selectively";
Ph.'s reading (see also next note) eliminates the lacuna indicated by O. in line 12.
O.'s reading translates "in every way."
1 5 9

1 6 0

161

162

Philodemus On Frank
<pL\o\oyoc)10

Criticism

[]

Col. VHIb

cmc
[ 4>tX\ocTopyiav XOVTSC []

\OVTBC

ciacaivT

[] wpc

' cocfroi yivoc ovc,

r)mc

^^

10

oie

^-

c-, ' '

[]
avToc

^[

TT)C

Col. IXa

<>[

.]

[yr]]v
[

cvetav

[]

rc '-

[]

ac a[c ap]oyc

cvva-

[],

' vpoc []

TT)C

[].

Col. IXb

yivecai

[]

'

yovvai.

vapaXoyw-

eicf, '

] ye-

] ,

10

< >

Text and Translation

105

Col, VHIb: Some, perhaps, having a private affection {for the wise man}
or wishing to have it, may be frank toward him. If, then, the wise men recog
nize each other, they will be reminded pleasurably by one another in the ways
we have made clear, as also by themselves, and they will sting each other with
the gentlest of stings and will acknowledge gratitude [for the benefit].

Col. IXa: ...he will perceive that a [great] weakness or [dislike] for toil
has befallen him and the causes on account of which he has reasoned [falsely]
and he will point {these} out to him and persuade him, and this itself will con
tribute much toward the recognition of one another's perfection. Not...

Col. IXb: ...but because many things happen for both blameworthy and
non-blameworthy reasons he will assume that [this] happened for blameworthy
ones. Because the wise man has not yet grasped {the matter} but was reason
ing falsely on account of common traits, i f the one who has been reproached
suspects that the one who assumed that he had erred is wise, he will chide the
[blameworthy) reason, {but} himself ...
163

164

163

1 6 4

O. posits a lacuna here,

Sc. "he will excuse" (O. in app. crit.); but for O.'s , "himself," perhaps read

[], "[but] him."

Philodemus On Frank

106

[],

},

Col. Xa

[]

[]\\-

[]

Tac. * [v]

[],
5

Criticism

'

, [

"

[][}
[]

1-3 - ahime suppl. Ph.

" ][]

oX-

c[i]av;"
5

'

'
[]

-,"

[]

"o

<L>C,
covcai

10

[]

[]

Col. XIa

'

c[i]v , [] ',
[]
,
5

12 Cw[(cparr>c suppl. Ph.

[] -

[]

Col. Xb

[ ] ,

c Zevc [] ,
10

[]
,

ai-

107

Text and Translation

Col. Xa: ... <the one who will suspect the reasons {alleged} against
h i m > . . . . But i f a philosopher or a scholar, but not one of those {instructed}
by him, is frank toward him in such measure, he [will] not be angry, like Zeus
toward Capaneus, but on the contrary he will tolerate it, knowing that this is
the way of those who are foolish * and not perfect, just as So< [crates] > . . .
165

16

1 6 7

Col. X b : "...is he indeed going to endure frankness now too [like a human
being]?" He will not speak out and torn away {the other}, telling him, "not
in the presence of these {women} as though you were among men! They
{the women} know me and hate me." But he will both tolerate it and accept
the goodwill, from which he exhibited whatever seemed advantageous, and he
will have gratitude for this and will say in his defense that a philo[sopher] has
persuaded {him}...
168

169

Col. XIa: ...many times even by a reminder, or, [so] to speak, by his su
periority, having shown that he looks to serious things and does not promptly
believe to be errors things that smack of the mean.
{One} would not be
amazed that {he is} [wise] ...
170

171

165

or the like is understood; cf. col. XIIb.6~7.

The diction is elevated, and perhaps reflects a poetic source in which the story of
Zeus and Capaneus was related.
Socrates* patience with Xanthippe (cf. Xenophon Mem, 2.2) anticipates col. Xb.
", i.e. "a human being," as opposed to a slave; cf. Headlam-Knox on
Herodas 15.5. The topic here is apparently whether a wise man will endure criticism in
public; the phrase does not seem to be a quotation from tragedy (contra O. in app. c r i t ) .
", i.e., "males."
Retaining the papyrus reading with Ph., and removing the comma after and
inserting a full stop after .
. emends to "puts forward" (modifying
).
It is possible that should be read in place of O.'s .
1 6 6

167

168

169

1 7 0

171

Philodemus On Frank

108

Criticism

co[<j>ov }

C[SIE

6 \]\\

Col. X l b

' [}~
, v yovec

vaXoyiav,
5

cvvwac oc-

TIC .

Ooc

10

Col. Xlla

piCTav

[] -

[)

[]

[]

[]

o[oy]ovoc.

[^

TIC ..................

] ya
[]
5

^.

(cvvotdaciv [} ['
),

] []

yv

' avmvc

1-2 suppl. Ph. 3 6) suppl. G. 90 ] Ph. 4 []

G. [] . 7 cvvoibaciv
[] [ Konstan cvvoibaciv [ ) .
cvvoibaciv \\[\ [ Ph. cvvoibwciv []
G.
Col. Xllb

[\
,

' avToc

[^-

avr[ov]c ,
[] yp
5

]
."

wayet

"

' '

109

Text and Translation

Col, Xlb: ...but of laymen, i f they are parents or have some such
relationship, everyone who will pay attention, And through the habits that
have been transmitted {to him} and through his unspoken thankfulness and
honor he will love the more the {other's} goodwill and in every way will, in
defending himself, change the assumption {of the other}...
172

173

Col. Xlla: ... <and [he will make, i f someone] errs ... indeed > even
going greatly beyond < [accommodation] > .
But i f they bring up no such
things (<the others > and even < [the] > slaves know), by Zeus he will allow
them to speak at times...
1 7 4

Col. Xllb: ...he will make it clear to them, that he Is bearing with them in
an accommodating w a y . "For a cook who Is informed is harmless and he
withdraws from the spot."
But he will not ranch tolerate the frankness of
those who are to be instructed by him, nor will he be pleasurably bemused and
< [choose] >
to change his mind toward them...
175

176

1 7 7

172

The verb is lost in the preceding lacuna.

Instead of Ph.'s /x?7, "not."
Reading rr\v owwspi^opdv with G. (a common term in Philodemus) instead of O.'s
avow TEpu&opav, "silly sociability."
Instead of O.'s "now sociably"; cf. col. XIIa.2 and note.
Perhaps a paraphrase of a line in New Comedy (see Athenaeus 14.659A); the term
naiouiv (perhaps Maison, a proper name) may have designated the mask or persona of the
cook, who was traditionally an irascible stage character. See Marcello Gigante,
"Testimonianze di Filodemo su Maison," CErc 1 (1971) 65-68.
Instead of O.'s "agree".
173

1 7 4

175

1 7 6

177

Philodemus On Frank

110

Criticism

Kctrmcmvaco o

py\ciac, ' avroc f)mc

10

][][^

n[poc] -

tceivovc []

[]-

mprjcsTm}
2-3 [] | G, 90 Konstan [v}w
. 11-12 [)I [ Ph. [\|[ ,
Col. XHIa

[]

]
]

[']

][)
5

' [-]* amove

' ,

[-

fiavrec []
.

[] [
* {]

' a'icxvvyc

cerai ^ [
10

TOC

[-

)]

3 ) Ph. ] . 3-4 s | )
suppl. Ph. 6 [ ] ^ [} ^r[c suppl. Ph.
Col. XHIb

,
\]
5

rrjc wappt^ctac, [] -,
[]

10

Tivoc

[]

^
,

[] .

* [>]c

criv

Text and Translation

111

1 7 8

Col. XHIa: ...[and] he will < [teach] >

little by little i f he suspects contempt, and abundantly i f they {the students} are < [gathered together] >
through love, when they proceed and renew their < [feelings and]> words.
But perhaps out of shame {a student} will avoid the wise man, i f he foresees
the [opinion] {of him that obtains} among the other friends and i f he keeps up
the imitation {of the teacher}...

Col. XHIb: ...and i f he has made claims for great things both in the genre
{of frankness}, as i f he were making the status of frankness deliberative,
and concerning the kinds of acts, for example absolutely not to show
favoritism lightly nor to believe {what is said} promptly or one of these sorts
of things; he {the wise man} will tolerate {him} and will praise his concern.
But he will teach that it is right...
179

178

1 7 9

Instead of O.'s "will love."

I.e., that branch of rhetoric concerned with giving counsel.

Philodemus On Frank Criticism

112
Col. X l V a

[]

[]

* [if yajv
5

<

[ ]

TIC cn

,
' -
-

<>

10

TOCOV-

[-

]
1 \\ [}

suppl. Ph.

Col. XlVb

[\

piToc

<>

pi TTJc
,
.

10

[]

[]

' r\c

,
[]
[]

yive-

' ,

[]-

]
Col. X V a

[,
]
'

[
[)

civ []
.

[] y-

'

'

T[T)]C []

10

TOC[OV]TOV

[]-

Text and Translation

113

Col. XlVa: ...<empty chatter>.... But he {the wise man} will advise
{him} never to transfer to his life anything [but what is good], and, {as one} of
those who are so much more in need, both to remember who he is and to
whom he is speaking. It is necessary to assume analogous things also concerning a great man, even i f he is coming to philosophy. For in fact he {may say}
that external things [must be] despised...

Col. X l V b ; ...and he will receive the reminder with total gratitude, putting
forward what has been said previously concerning frankness and those who
employ it as Is suitable. Thus, i f some things are explored in regard to the
topicfrom what cause they occurwhen they {the students} have moved on
from the larger {Issues} to those things and they are waiting for the one {the
wise man} who asks In return...

Col. XVa: ...they are hurt [because] they believe that none of the things of
which it is suspected that they are occurring and are going to happen by {the
agency of} another are and will occur by their own {agency}. But It would be.
well also to go over each point Individually. The fact of their error does not
hurt them as much as...

Philodemus On Frank

114
Col X V b

] [c ],

[]

[]
5

[],

[]

Criticism

[]-

[]
,
10

VOL, []
[]
15

'[][

[-

.]

4 } . ', [] .
Col. Via

[]
,

[\
5

[]

[.

[]

[]

[][]

[-

][.
Col. XVIb

[]-

* -

-[] ,
[]
5

[\,

[^\

[] ,
]

[-

'

ciacrai.

10

['

--

115

Text and Translation

Col. X V b : ...as to hear [the truth], not [only] did they need others, but
since < [it is necessary] >
that one not err, they made the second sailing,
having corrected themselves. But there {i.e., the other case}, their obduracy
too gives them trouble and the fact that they are not aware of their own errors,
and, though they reproach others, that they believe that for the most part they
have not erred.
1 8 0

181

182

Col. XVia:...missing the mark, when he encountered {them}, in respect

to frank criticism, and though they themselves best know what concerns them
[he sets] them at naught. Others, who distinguish themselves as most intelligent, reproach them {their pupils} gently and to their liking. But for the
most part they are rebuked more sharply by the young.

Col. XVIb: ...they are vexed at those who speak frankly, because they do
not speak from their entire heart but rather by stamping the image that they
are indeed lovers of frankness. But when the rebuke comes, they have their
pretense exposed, just like those who are compelled to dine together for the
sake of politeness, when they < [correct somewhat]> {their fellow diners}.
But sometimes they call upon [not?]...
183

184

1 8 0

O. supplies e<pif, "he {sc. Zeno} said."

For the proverbial expression, cf. Plato Phd. 99D, Pit, 300C, Phlb. 19C;
Paroemiographi Graeci 1.359 Leutsch-Schneidewin (Gregory of Cyprus 2.21) explains it as
referring to the breaking out the oars when the wind fails. O. sees a reference to Plato's
visits to the court of Dionysus in Syracuse (Plato Ep, 7.323D-352A; cf. Plutarch Quomodo
adulator 7.52F, 26.67C-E), denied by Ph.
The reference may be to the teacher or, perhaps, the students. There is a possible
reference here to Plato and Dionysius II of Syracuse (Clay).
The term is employed in the stamping of coins.
Or perhaps, if the image of the dinner is maintained, "invite."
181

1 8 2

1 8 3

1 8 4

Philodemus On Frank

116

p.[a],
10

Criticism

KadocKEp T&V aTTV<pr}-

ix[i]c(iov x&piv

cvvaptc-

T O ] P (JLafyfiEPWP, OTCtv
T[L

8io\p9&cip.

Be

EP[L\OTE

ic[a]paKct\ovciv

fiev ov

12 T[L b\o\pBuciv suppl. Ph.

Col. XVIIa

mkK bTJav TJ)V Btd9e[ap]

a(x]apT(j}\dv

eir#[Xefr]a,

BJdKvoPTm"
5

avr[m]v

* ml

[K]a9direp

c[o<p]oi>c larpovc

en

civ -KOLpOLKOtXoVVTSC
B&a

vo[c]ov-

TO IU\LOV

civ, omwc OTCtP

Bt]KTLKOP
10

BmipeOTOLV

<T>O[V]TOL<C>

EP ofifian

ye-

prjTca TT\C TTOipprjcicxc ml

POpi^OVCLP OV0CP dfldpTTJ\JLOL

TroLr/CELP, rj Xr/CEcOai Kdv

woKkdmc

iifxoipTriKOTac,

KctpaKaXovci

VO[V]BETELV

Col. XVIIb

[oh

\ap.$dvovc[i]
Kal

iccrra Kotipbp ttai &w'

voiac
5

KCti icdvTGc

oca waptf

fiP.

BE

TOTB
EP

TTJP

re n(ir)i
(iev

EK TT)C

Xiav,

TOTB

TEC,

ice

Kal

ffkimmiv

wapptjclac Cxf>EBE

EPLOL

a[\\]ovc

V[O]V-

wpocet-

CVVXE6(IEVOL

Bid -KoWdc alnac

ci[v],

< L >

Buxkotufid-

pai, BvcxEpaipovcL.
icpbTEpop

EV-

irpoctps-

pofispovc

POPTEC

10

BLOC-

\iovoic

KCII

ovx

[6]po>-

BtaTrai[o]p[o]v

4>epopre[c

TO

Text and Translation

117

Col. XVIIa: ...but when they observe that their character is prone to error,
they are stung. And just like those who call skilled doctors to an operation
when they apply the scalpel to those who are i l l , so too when what is stinging
in frank criticism meets the eye of these people and they believe that they will
commit no error, or that they will escape notice even i f they have erred many
times, they call upon {their teachers} to admonish...

Col. XVIIb: ...{earlier they see that} they {the teachers} apply to them
{the students}, when they are [not distinguishing {themselves from others}
and to them only, both at the right moment and out of goodwill, all the things
that we were advising. But then, when they do distinguish {themselves and
feel} that they are there in {a position of} honor, they are annoyed. And earlier
they see the beneit of frank criticism, but then, because they are confused for
many reasons, they do not see it, like some people who make jokes but do not
endure others {making jokes at their expense}...

Philodemus On Frank. Criticism

Col. XVIIIa

y* E'LC

]v . ic -

KLI>E[L

(?) [
5

][]-

[]

&. * [ ']

vnreivoucac
10

I -

jovc[i]

[,

[]

'cr'

[] [o]lc < > > 15

l-7a suppl. G. 96
[ .
Col. XVIIIb

4 Clay

Xoyovc

]-

rac [],

Xyooci

, "
5

voi mvc Xoyovc, ' a[i9]poc

"

, [],

'

[][]
Xoyov

' '

<>
10

7 [ G.

[[

1-2 Xoyovc cvv\4>pov\rote G. % o \| me

. 7-8 \ G. \\6 .

119

Text and Translation

Col. XVIIIa: ... < only ... moves {them} to a kind of mockery ... he {a
student} ends up (?) being furious {[when he has been mocked]}, and, [as he
instructs the wise man], he is sometimes passionate for this very way of life > .
The reason for this is that, in {merely} talking, they have no desires that resist
{such a life}, and hence they say sincerely what seems the case {to them}, but
in acting {they have desires} that chafe bitterly, so that it is impossible {for
them} to continue in what they were {previously} praising {in words}...

Col. XVIIIb: ...they do not accept advantageous < [ w o r d s ] > , but solely
through a desire for reputation they talk as i f they were "not purchasing their
words but taking them, effortlessly from the deep heavens." But when
< [what hurts] >
is piqued, they flinch, unable on their own to keep up the
pretense. Sometimes they believe that those people {who are all words} indeed
are fittingly admonished, but that they themselves, contrary to reason, have not
erred.
185

1 8 6

1 8 5

Quoted as Euripidean in Plutarch Mar, 539B; also quoted in Philodemus Rh. I I

101.8-13; cf. Gigante, Ricerche filodemee, 92-93.
O. reads "turning grey," presumably a reference to old men.
m

Philodemus On Frank

120
Col. X l X a

Criticism

[],
[]

[-

] mmol hmrpav&c,
5

' ] .

'

[\
[]

'; <>
,
10

TOC

[-

[&]

[\

[\

poc] wpc

[] [

]-

yooci.]
Col. X l X b

yp
] [

[]
5

'

pyov

'

[]'

yp

[]
' ['

}[

1-2 - suppl. Ph.

Col. XXa

wiyiyvacmvTec

}
nvc
5

{\

yijTc

[]-

10

[]

TOC

[]-

yoc

[),

c]i,
-

-]

ayv[c)v.

10

[][] -

[]

[]

Text and Translation

121

Col. XlXa: ...in which they say they blame {them}, and not by frank
criticism {practiced} jointly. And they themselves [see] what is advantageous
clearly, {or} [rather] they [still] look to it. Why is it that they are now more
suited to speaking frankly? Because they think that they are more intelligent
than [others], they believe that they have a [share] in frankness when they
reproach others [and urge on] the more sluggish.
187

188

Col. X l X b : ... < [for they think that it is the part of a friend to apply frank
criticism and to] > admonish others, but that to do oneself what is deserving of
rebuke is a disgrace and crime. And those who think that they are performing
the office of a friend rejoice, being in no way admonished, and {they think}
that they are free of errors. For {they think} that they would not then see and
transfer {errors} of others [to themselves].

Col. XXa; ...how, [when they recognize] that some of their number are
more intelligent, and in particular that some of them are teachers, do they not
abide frank criticisml It is because they believe that they are surpassed only in
{regard to} theoretical arguments, but that in point of character and in perceiving what is preferable, and most especially affairs in {real} life, they themselves are far better. Sometimes in...

1 8 7

Despite the fact that this question is underlined in the Greek, it does not appear to indicate a section heading; see Introduction, pp. 8-9, esp. n. 25.
8 Cf. Plato Ap. 30E.

Philodemus On Frank

122

TOXU

Col

XXb

mvrwc

(3EXTELOVC

wdpxeiv

Criticism
v-

be Kotr[d.

* E[V]LOTE

ml wavwbXXm
<t>pELv amove

8m-

vofiifrv-

civ coc Ti(xaKpaTJ]C ml 4>LXetv (pv TO[V d8]E\(j>bv CJC

5

0\}8EIC

KOl flLCELV oic ouivoXXa yap in

8E'LC.

evavriwv
wpdrmvci
POVTOC

10

at

ml

TOV

CVV^E-

dbmXoyiCTOL ypv-

xai, * ml
fiev

T&V

irdcxovet

ECTLV

bmXtffifievm
ore

cijv Etvai

8ol;d[]ov-

(pp0VL(ld)TE[p]0l,

d8ia\rj'KTu[c]

8E
voXXd-

Col. XXIa
KLC

be

ml

CVVXVOEVTEC

rife emniirjcEuc

vwb

ov (SXewov-

ci TT]V <ppdv[r]ci]v wore 8E

jrapa\E\oy[i]cdaL
5

CLV amove

vopifyv-

o[i>\x r)fiaprr]Kb-

civ HiTifi&vTac

rj

vapempa-

KEvat T I T&V ml co<j>[&]i xap0[p]u)(lEV0)V,

CVVETUTE-

rj

povc fiev etva[i], fir)

10
Col. XXIb

8E, rj

a[m}sp

ml T&V aXXuv
[T]L

p-qciac mX&v.
5

ml

KOXOVELV

0ep]aweve[tv}
ETC[L]<PE'PELV

CPIXEIV

rj <p6ovELV rj cvv

(ILCELV

T&V

EK TTJC

OV8EV

TE

pd[vai] TO cvvTa)Tp[ovc
c9a[t] ml co(povc

TOVC

wap-

wemX]i-

VOV[9]E-

To[v]vTac wpbe TO fir) Bdnvec[9ai],

T&V

8[E]

TIVWV

diroewm-

fiEvovc, [o]l[ov] ml [iri]0u/uai

wovrfpal n[al] yXvKVTrjT[c

Text and Translation

123

Col. XXb: ...and they believe that they are vastly different. Just so,
Timocrates said that he both loved Ms brother as no one else did and hated
him as no one else. For souls that are unable to calculate what is advantageous
suffer and do many things by opposites. And there are times when they have
the opinion that they are distinctly wiser, but {they suffer and do things}
without distinction...
189

190

Col. XXIa: ...and often, since they are confused by the reproach, they do
not look to prudence. Sometimes they {the students} believe that they {the
teachers} have reasoned falsely in reproaching them when they have not erred,
or that they have overlooked some of the things that are overlooked even by a
wise man, or that they are indeed more intelligent, but they {the teachers} do
not like them or they hate them or envy them or...

191

Col. XXIb: ...by which they deflate {them} and treat {them} and apply
some of the other fine things that derive from frank criticism, and that it accomplishes nothing for those who admonish {others} to be called more intelligent or wise with a view to their not being stung, but that, of others, those
who are drawn away from certain things, [for example] base desires and
delights...
[Why does womankind not accept frank criticism with pleasure!]

The renegade brother of Epicurus' closest associate, Metrodorus of Lampsacus. The

comment seems to derive from a letter of Metrodorus to his older brother Metrodorides; cf.
Philodemus Ir. col. XII.26-29 Indelli.
Understanding vaaxown ml rpdrmvot or the like.
Instead of O.'s "so as to." The infinitives are presumably in indirect discourse.
m

191

Philodemus On Frank

124

Criticism

J t ri)
^[

yvoc

[uc

wpocMxsTm;

1 |] Clay [) .
Col. XXIIa

[][][]

TT)C -

tac []

,
,

' a nvec

, []
10

[]

c [] []

' -

]
Col. XXIIb

TT)C [\

cBveiav

[].

T&CIV,

[]

[]

' crqc

, ^]

[];
C[L]

15

TOC

wiK[}vTec0ai
10

KecBai wp[o}c

[] rate
[}

rate

[][

<oi >

] ooc]

15-16 8vc I [ fortasse Clay

Text and Translation

125

Col. XXIIa: ...[and] they {i.e., women} assume rather that they are being
reviled and they are all the more crushed by the disgrace and they rather
suspect evil things concerning those who admonish and in general they rather
deem upsetting everything by which some {of their sex} are stung, and they
are too Impulsive and too vain and too fond of their [reputation]...

Col. XXIIb: ...[and they {I.e. women} think It right] that the weakness of
their [nature] be pitied and that they meet with pardon and not be intentionally
ridiculed by those who are stronger {than they are}. Hence they quickly reach
{the point of} tears, believing that they are being reproved out of contempt.
Why is it that, when other things are equal, those who are illustrious both in
resources and reputations abide (frank criticism} less well {than others}! Because they believe that those who are more fortunate and more wise are
[offensive and hated] ...
192

1 9 2

O.'s supplements are doubtful; Clay's suggestion translates "are spoken badly of and
envied. *

Philodemus On Frank

126
Col. XXIIIa

[]

[on] -

[]

Tolc ,
5

Criticism

[]

[] []

wpdc '

[]

amove

Col. XXIIIb

[]

. *
5

[]

rac

~^[-

vac []
ci
TOVC

[]

rac ,
10

'

[']

] ^[][]

[]
[
15

cd]ai []

TO[V]C

Col. X X I V a

[-

[][

] []
.

[]
[][

[] []

['] -

[][]

'
;
10

] -

[]

* '

v[a]c
15

^
'.]""

Text and Translation

127

Col, XXIIIa: ...they {the illustrious} do not gladly accept others confuting
them, [because] they believe that many people reproach them out of envy, and
they have become accustomed in a way to being conversed with graciously by
everyone. Therefore the unexpected too disturbs them...

Col. XXIIIb: ...will be at a loss, and some people, fearing this, submit to
frank criticism. And because of the revelation of this {error?}, they both assume that they see better their own errors, which have become [invisible?],
and they suspect that those who converse with them forthrightly are eager for
reputation, so that they may be called frank speakers, and they consider such
{conduct} as tending to insolence and their own dishonor. Kings, [because]
they are totally powerful, [will not gladly change their minds?] in regard to the
abovementioned people...

Col. XXIVa: ...and they {kings} consider reproach to be insubordination.

They wish, and believe that it is advantageous, to rule over everything and that
everything [depend on] and be subordinated to themselves. Why is it that old
men are more annoyed {by frankness}? Because they think that they are more
intelligent because of the time {they have lived} and they believe that some
people proceed to frankness and great [insolence?] out of contempt for their
weakness.

Philodemus On Frank
Col. X X I V b

[][],

Criticism

mi

[][-

TOIC

\[]

-
5

irpoc -

[][],

[-

[]
[]

10

[-

$lc -"

[],

[TOIC]

APPENDIX
Tab. I fr. 2

[bpyifccd[ai]

[]

Tab. II fr. 6

c[repyetv

[-

, irpbc oVc yap [] ' [] []

5

'

[,

[
[
10

][

1-2 [ | , 2-3 [ | , 34 [\]; suppl. Ph. 3 o'vc Ph. oh .

7-8 [, | suppl. Ph.

129

Text and Translation

Col. X X I V b : ...they err, and since they are revered and honored among
most people they consider it untoward to have been reproached by some
people, and because they observe that old age is deemed worthy of certain
things, they are careful not to be deprived of these by having been shown to be
unworthy of them. And the {proverb} "Old age is a second childhood" gets
under their skin and irks them, since they fear that, because of [their] character...
193

APPENDIX

194

Tab. I fr. 2: ...to be angry and not [persuade] and not even like or [love]
but to latter...

Tab. I I fr. 6: ...about not < [learning]> from the books of < [the
teachers] > , for they have employed this {frankness} < [cautiously] > , albeit
especially, toward < them > Leonteus and Idomeneus and Pythocles and
Hermarchus and <Dosi[theus]> ,
< [behaving>] in all sorts of ways
[toward] them...
1 9 5

1 9 3

Literally, "Old men are a second time children"; cf. the comic poet Philemon, fr.
147 Koerte; Paroemiographi Graeci 2.66 Leutsch-Schneidewin (Gregory of Cyprus 1.89).
194 The Appendix includes those dissociated scraps of papyrus that O. did not integrate
into his edition. He associated these scraps with some of the 21 Tabulae into which the
papyrus was divided when opened in 1808. They are often so unyielding that we have not
translated every possible word.
Cf. Anna Angeli, "I frammenti di Idomeneo di Lampsaco," CErc 11 (1981) 64;
Hermarchus fr. 46 Krohn and fr. 14 Longo-Auricchio.
1 9 5

Philodemus On Frank

130
Tab. I I fr. 8

Criticism

[a]va[y}ecBat

[][] []
5

cov[

][

][

avrac

10

[] [

[...... '][

[....

wpjbc [

] [

vac

mc -

[
[

Tab. I I D

[-

T8C
5

.... ] ' ^]

], ^
]

Tab. I l l F

[]

"

[]
[]

[]
5

Tab. I l l G

[]

Tab. I l l

[]

-[

Tab. I V I

[^[]

< >
-

[]
[]-

> [] []

Text and Translation

131

Tab. I I fr. 8: ...he will fear ... to draw the conclusion, he does what is
foreign {to him} and ... therefore ... escaped notice ... he is [liable] in their
eyes ... has erred so that some...

Tab. I I D : ...having [propounded

196

the salvation of their life]...

...[and] we shall avoid their company entirely, inferring from [entire?] books,
and in a like manner not...

Tab. I l l F: ...he exhibits { i t }

1 9 7

through [virtue] and power...

...and according to [conditions] of external things...

Tab. I l l G: ...in many or all cases he will test even the [tender?] ones
and...

Tab. I l l H : ...not, however, [only] of those who [happen by] but also those
who love them and are intelligent...

Tab. IV I : ...when he first has stung {the student} by his reproach he will
come to praise, and just as he will resume...

1 9 6

197

Or, perhaps, "having given up."

Or, perhaps, " i t {i.e., frankness} is applied."

Philodemus On Frank Criticism

132

| e t mi mdd[irep
5

post fr. 15;

a]va\[rj]yJ/E-

T]OC[I

Au[
fiOVOv[
izpocbex[U bpQ&c Is .]aiv ex It
8L6T[L

Tab. IV J

TOCOSCV

i^ancrmfiBvov,
8E c[o0]ctp>c
TOLC

h K[ai]

ov

swevysXiaprm

dcOeueiac

lie[v]ov, on

{OVCLV

...OOILT[

oib-

[.]K[...]OV

TTOX[XOL]C

V[TCOC]PX[EI

3 [ct\K[ctLp)ov suppl. Ph.

Tab. V extrem. fr.

p.iv 8}iu <b[CXioic

@OV[XTOCL
VOV&ETEIV)

Tab. VIII L

TU]V
Trpoct]K[bvTOiv race Ex8pac]

mi

rdc 8ia[(popd]c i'va 8iopOGiCL

5

dVL[E]UTEC

ai)[Ta)]v [ejwiBv-

fdetc mi fx[oLviac
Tab. XII M

oi co(boi apiapravovciv,
irpbc epeitc[(ibv}

smv firj\

woXXutac

Kjai irpbc [bpyffv

IIE]TIPLUC

ILEVU3CI K[ci]6' EKGLTEpOV

5

TU>]V

Eipt)ix[Evd\v K[a]i wepi

rove axpovc [iajrpoifC [8]iaTT]TLOCLC

1 suppl. Ph.
o>Jrfsi*e Ph.

yivETOiL
3

[dpyi)v

Ph.

[TIBOWJP

O.

/z]r[piwc O.

133

Text and Translation

after fir. 15: ...only ... accept rightly ... and because...

Tab. I V J: ...rising, nor haughtily laughing at his weaknesses ... thinking

that it [belongs] to many...

Tab. V , end of fr.: ...[he] wishes

[friendship]...

[to admonish on] account of

Tab. V I I I L : ...in order to correct [the enmities] and differences among

kinsmen ... relaxing their desires and [follies]...

198

Tab. X I I M: ... < [wise men err unless]> they [moderately] abide irritation and often < [anger] >
, in accord with each of the above-mentioned
{methods?}, and failure occurs with the foremost doctors...
1 9 9

1 9 8

1 9 9

Ph. supplies "resolutely."

O. supplies "pleasure."

Philcxlemus On Frank

Criticism

Tab. X I I extrem, fr.

..]vc wap[8w}iwTeiv Kct[i
mpo]pTac iXheolop
imrlrpolc
KaJTaTUxmv
5

fir) stvm

KaTayE[\dcTovc
sv virep [

....]c serai -KEito[iB}OiC

.... ..]*> ctTTOTvx)[i> 8E] 8i
TT)]V

wapptjciap

3 iar]Tpolc Clay sTsjpoic O.

Tab. X I V extrem, fr.
[/?8[E wei]cctc icropim 8td f
d\\[ot]c
xlpjovop'
5

airiac

um wap T[P

8L Kai wpdc H[o\v-

aivop 'Eft'iKOvpoc Kau[poc

aw[6}vmc [pv]8[ovc

fir) <p]E'p[oura

Trspi avT&p cac

n[.]ac

8ia<pEpovcL
10

E](p[r)

8ia TOP xpvo[p

dai wpdc

TOVC

irappr}[ci]d^ECp.r)

TCOIOVP-

rac *
1-2 IT)] | S[s Tsi\cac suppl. Ph. 6
6IT[\VTOC
v[a]i>TOc O. [p.v]8[ovc e](j>[r) suppl. Ph. 7 /
<f>]Ep[ouTa suppl. Ph. 8 n[v]ac suppl. Ph.

Text and Translation

135

Tab. X I I , end of fr.: ...that it happens that even those who [have drunk]
hellebore are not ridiculous to {[doctors]}. Hitting the mark above ... he will
be, being confident, ... [but] missing the mark because of frankness...
200

201

Tab. X I V , end of fr.: ... < [nor having persuaded]>

by means of
knowledge, both for other reasons and during the {available?} time. Therefore
even to Polyaenus, when a rule < [was absent] > , Epicurus < [uttered words
{ ? } ] > concerning these things which he < [did not endure?] > on account of
the time; thus ... they differ {as to whether} to speak frankly In respect to
those who do not do...

2 0 0

2 0 1

Instead of O.'s "to others.*

Ph.'s supplement; another possibility is Sr/Xwaag, "having revealed."

BIBLIOGRAPHY
Amoroso, F. "Filodemo Sulla conversazione." CErc 5 (1975) 63-76.
Angeli, Anna. " I frammenti di Idomeneo di Lampsaco." CErc 11 (1981) 41-101.
Arrighetti, Graziano, ed. Epicuro: Open. 2d ed. Biblioteca di cultura filosofica 4. Turin:
Einaudi, 1973.
Asmis, Elizabeth. "Philodemus' Epicureanism." ANRW236A (1990) 2369-2406.
Capasso, M. Tramm etico epicureo (PHerc 346). Naples: Giannini, 1982.
Crnert, W. Memoria Graeca Herculanensi. Leipzig: Teubner, 1903.
. Kolotes und Menedemos. Leipzig, 1906. Reprint, Amsterdam: Hakkert, 1965.
De Lacy, E. A. and P. H. De Lacy. Philodemus: On Methods of Inference. 2d ed. La
scuola di Epicuro 1. Naples: Bibliopolis, 1978.
De Witt, Norman W. "Organization and Procedure in Epicurean Groups." CP 31 (1936)
205-11.
Erler, Michael. "Epikur." In Die Philosophie der Antike 4: Die Hellenistische Philosophie,
edited by Hellmut Flashar, 29-202. Basel: Schwabe, 1994.
Fitzgerald, John T . , ed. Friendship, Flattery, and Frankness of Speech: Studies on
Friendship in the New Testament World. NovTSup 82. Leiden: Brill, 1996.
Gargiulo, T. "PHerc. 222: Filodemo Sull' adulazione." CErc 11 (1981) 103-127.
Gigante, Marcello. "Philodme: Sur la libert de parole." In Actes du Ville Congrs,
Association Guillaume Bud, 196-217. Pans: Les Belles Lettres, 1969.
"Testimoniale di Filodemo su Maison." CErc 1 (1971) 65-68.
. "Per l'interpretazione dell'opera filodemea 'Sulla libert di parola.'" CErc 2 (1972)
59-65.
. "Motivi paideutici nelTopera filodemea Sulla libert di parola." CErc 4 (1973) 3742.
. "'Philosophia medicans' in Filodemo." CErc 5 (1975) 53-61.
. Ricerche filodemee. 2d ed. Biblioteca dlia Parola del Passato 6. Naples:
Macchiaroli, 1983.
Glad, Clarence E. Paul and Philodemus: Adaptability in Epicurean and Early Christian
Psychagogy. NovTSup 81. Leiden: Brill, 1995.
. "Frank Speech, Flattery, and Friendship in Philodemus." In Friendship, Flattery,
and Frankness of Speech: Studies on Friendship in the New Testament World, edited
by John T. Fitzgerald, 21-59. NovTSup 82. Leiden: Brill, 1996.
Indelli, G . , ed. Filodemo: Lira. La scuola di Epicuro 5. Naples: Bibliopolis, 1988.
Kondo, E . "Per l'interpretazione del pensiero filodemeo sulla adulazione nel P. Here.
1457." CErc 4 (1974) 43-56,
Konstan, David. "Patrons and Friends." CP 90 (1995) 328-42.
. "Friendship, Frankness and Flattery." In Friendship, Flattery, and Frankness of
Speech: Studies on Friendship in the New Testament World, edited by John T.
Fitzgerald, 7-19. NovTSup 82. Leiden: Brill, 1996.
-. "Greek Friendship." AJP 117 (19%) 71-94.
. "Problems in the History of Christian Friendship. " JECS 4 (1996) 87-113.

137

138

Philodemus On Frank

Criticism

, Friendship in the Classical World. Cambridge; Cambridge University Press, 1997.

Momigliano, Arnaldo. "Freedom of Speech in Antiquity." In Dictionary of the History of
Idem: Studies of Selected Pivotal Ideas, edited by P. P. Wiener, 2:252-63. New
York; Charles Scribner's Sons, 1973-74.
Nussbaum, Martha. "Therapeutic Arguments; Epicurus and Aristotle." In The Norms of
Nature; Studies in Hellenistic Ethics, edited by Malcolm Schofield and Gisela Striker,
31-74. Cambridge: Cambridge University Press, 1986.
Obbink, Dirk, ed. Philodemus: On Piety. Part 1. Oxford: Clarendon, 1996.
Olivien, Alexander, ed. Philodemi Uspl Tmppnmmg lihellus. BT. Leipzig: Teubner, 1914.
Philippson, R. Review of Philodemi llepl Tapprjaiaq libellus, edited by Alexander
Olivieri. Berliner Philologische Wochenschrift 22 (1916) 677-88.
. "Philodemos." PW 19.2 (1938) 2444-82.
Riley, Mark T. "The Epicurean Criticism of Socrates." Phoenix 34 (1980) 55-68.
Scarpat, Giuseppe. Parrhesia: Storia del termine e delle sue traduzioni in latino. Brescia:
Paideia, 1964.
Sedley, David. "Epicurus and the Mathematicians of Cyzicus." CErc 6 (1976) 23-54.
Vooijs, C . J. and D. A. van Krevelen. Lexicon Philodemeum. 2 vols. Murmerend: Muuses;
Amsterdam: Swets & Zeitlinger, 1934-41.
Wilke, C , ed. Philodemi de ira liber. BT. Leipzig: Teubner, 1914.

INDEX

VERBORUM

GREEK-ENGLISH
N.B.
*
#
or
V
5
T5
5.5

unmarked words are legible in papyrus or restored with a high degree of

probability
indicates word conjectured in Olivieri's text, or a supplement proposed on the
basis of the disegni
indicates word conjectured in apparatus or footnote
indicates alternate translation offered in notes
initial Arabic numeral = fragment
initial Roman numeral = column
T + Arabic numeral = tabula; second numeral or letter = fragment
line numbers are our own, based on editors' supplements

askmia
yafic

fatuity
good

yarw
yvij
yirqcic
yki}
yvT)Toc
yvsva
ymofim
yvoia

be content
love
love
flock
groundless
purify
be unrecognized
ignorance
be ignorant
senseless
unbeknownst
practice
fearless
brother
without distinction
unable to calculate
wrong
ill repute, disgrace
large
be unable
impossible
dislike
pleasurelessly

ypi
yvfjuv
yvcTic

erjc*
e\<t>c
iaXyicToc
Smm*
doia
pc
vvaTs
tbvvctTOC
nia*
tnSc

139

87.9
36.8-9, 39.7, *43.2, *43.5,
68.6-7, 75.6, *XIVa.3
18.3-4
XIIIa.3
80.9-10
87.3
71.5-6
55.11
Villa. 5-6, Villa. 7-8
53.9
8.5
19.5
61.2-3
22.7, la.5, IVb.9, VIIb.13
71.12
XXb.4
XXb.13
XXb.9
12.10
3.8, XIXb.4-5, XXIIa.3-4
XIVb.ll
XVIIIb.8-9
56.14, XVilla. 14-15
IXa.2
lib. 7

140
aOepairsvToc

aldox
aMHjp
alvecw
ahpiofMMi
ctXpectc*
alpsm
cucB-qcic*
aicxpoc
QLLCXVVT)

aicxvvouai
atria

alnaopat
OIXTIOV

ai<pvihoc
OCKSIOV

amofiai*
ctKepaiox
OIKSCTLKOC*

6tKp.cifa
aic6\ov9oc
6LKOV<J)

anpaTTfc*

anpoxokoc
OLKpetfibw
cacptfirjc
oucpifiox:
aicpoc
OLKPOK

aXaf*f
aKysw*
aXymv
ctX-qQeiot
aknBivoc*
aWorpioc
aWorpioo)
aXvroc
auaOia*
(xfiaptttpw

Philodemus On Frank
untreatable
dishearten
shy
shame
heavens
praise
choose
choice
induce
awareness
shameful
shame
be ashamed
reason, cause

accuse
reason
sudden
medicine
heal
sincerely
healable
unmovable
be at its height
consequent
listen, hear
without control
irascible
be precise
strict
exactly
foremost
strictly
boaster
suffer
more painful
truth
truthful
foreign
repel
harmless
ignorance
err

Criticism
84.11-12
12.5-6
IVa.4-5
86.8
XVIIIb.6
Villa. 10
17.6, 45.9, 48.1-2
42.12
57.12
29.3-4
39.8, 86.1
XIIIa.8
85.3
59.9, 62.12, IXa.3-4, IXb.3,
IXb.13, *Xa.2-3, XIVb.9,
XVIIb.12, T14.end.3
58.3, 73.6-7
XVIIla.7
32.5
30.6
78.8
XVIIIa.10
77.7-8
19.3
65.9
68.6
27.9-10, 28.9-10, *31.11,
51.1, XVb.2
IIa.2
IIIb.4
VIIb.9
Va.3-4
50.9
T12.M.6
57.8
88.13
30.11
62.5
XVb.1-2
73.7
66.2-3, T2.8.4
18.2
XlIb.3-4
83.9
6.2, 46.6, 46.10, 62.9-10,
63.2, 64.2-3, 83.3, 83.6-7,
IXb.12, *XIIa.l-2, XVb.1415, XVIIa.13, XVIIIb.14,
XXIa.6-7, X X I V b . l , T2.8.9,

Index Verborum: Greek-English

141

T12.M.1

error

error

*
#

vaymimc
-*

*
*

vakoyoc
#

*
:*
-

prone to error
neglect
changelessness
effortlessly
ward off
chafe
procrastination
necessarily
necessity
draw
take up
ridicule
interrogate
resume
incurable
resemblance, relationship
analogous
analogously
renew
suffer undeservedly
unworthy
restore or feign
ascribe
stress
puffed up
communicate
one must bear
bearable
abjectly
exhaustively
be angry
intemperate
unexamined
tolerate

#
*

incurable
man
tame human beings
person-tamer
human being, person
relax
foolish

*9.1,9.7-8, 55.9, 76.9-10,

77.5, 79.6-7, Xla.5, XVb.10,
XVIIa.11-12, XIXb.8
1.3, 49.7, 79N.8-9, 79.10,
I l l b . 12, *VIb.2-3, XVa.8,
XXIIIb.4
X Vila. 3
86.1-2
91N.2
XVIIIb.6
19.11
XVIIIa.13
Va. 3
41.2
IIb. 11
T2.8.3
5.5
15.5
42.9
93N.6, T4.I.4-5
59.10-11, *84N.2
80.3, XIb.4
XIVa.7
81.1
XIIIa.7
73.11-12
XXIVb.9
61.6-7
76.6
60.9-10
I Va. 3-4
81.2-3, 81.7, 84N.3
80.5-6
87.5
84.5
VIIb.9-10
87.6-7
9.8
84.10
#2.6, 74.I, Xa.12, Xb.8,
XIIb.8, XIIIb.ll
70.2-3
43.13, * V I I a . l l , Xb.6
87N.6-7
87N.6-7
56.12, 86.3-4, *Xb.l
65.10, T8.L.5-6
Ha. 3-4

142
OtVOLKELOX*
otvovctt
aPTidoicevu
aptmpoiia
dvnXeyoi*
avTicrpcxpuc
avTiTctTTou.ai.
avnTEiPU)
aPvicocToXac
avvToraCt-ot
apvQ)
a&a
a^ioKoyoc
a^dricroc
atoc
af 10
aoparoc*
aopyqTox
a-wayyaKhit)
arayopsvoi*
dcwayo)
airaOeci}
ctTcticxvvouai
axairew
d-wmKkmna
axaXoc
ardvn)cic*
axacrXefaj
aravxEpifa
arsiOsu
avEiOia*
OtlTBlUL*
avsipoKaXia*
ocwepydfofim
ccKEV<pr]uicp.6c
CCWICTSO)*
axXwc
avofiaipiji
ocwoyipactcm
droyvdct.p.oc
onroSexouaL
awoSmcrps^
ctToSiSwui
dx60BCLC*
avoOpficKu

Philodemus On Frank

Criticism

inappropriately
silly
resist
be on the look-out
hinder
talk back
conversely
oppose
resist
forthrightly
insubordination
accomplish
worth
worthy of discussion
worthy
worth, deserving of
think worthy, think right
invisible
without anger
report
give up
withdraw
be indifferent
dispassionately
be ashamed
ask in return
recover
tender
confront
rejoinder
jettison
rear the neck
disobey
disobedience
be absent
vulgarity
accomplish
politeness
refrain
distrust
simply
turn out
give up
desperate
accept
divert
respond (with)
setting right
die

81.9
XIIa.4
5.7-8, *71.12
66.13
66.8-9
13.10
65.4
30.7
XVIIIa.9
40.2-3, XXIIIb.8
XXIVa.2
12.5, 64.10
IIIb.ll
48.9
Via. 14
*78.6, XIXb.3-4
*82.5-6, 83.4, *XXIIb.l
XXIIIb.5
12.7
52.10-11
66.4-5
XIIb.5
86.5-6
48.2
71.3
XlVb. 12-13
69.6-7
7.2, T 3 . G . 3
VIIIa.4
73.12
74.9
71.7
#1.5, 65.9, 65.11-12, *66.2
87N.7
T14.end.6
84N.5-6
21.3-4
XVIb.9-10
93N.1
1.5
*10.4, 35.8-9
57.6-7
3.4, #87N.10
46.7
Xb.9, XVIIIb.2
60.10-11
6.4
77.7
29.7-8

Index Verborum: Greek-English

*

^
*

*
*

apyia*

*
*

acekyeux
*

one must shrink from

come to ruin
defend oneself
say in one's defense
skim
imitation
madness
be at a loss
separation
draw away
deprive
be alienated
recourse
offshoot
tum away
turn away (active)
miss the mark
denial
torn away
sententious
suffice
improper
unaccepted
impersonal
unhesitatingly
laziness
please
virtue
must be attuned
unspoken
point of departure, beginning
rule
insolence
weakness
weak or sick
polite
politely
missing the mark
incomparable
security
calmly
intense
resolutely
dishonor
wrongly
courtly
concealed
indifferent to fame

80,12
72.6
XIb.12
Xb. 12-13
IVa.9-10
Va.8, XIIIa.12
21.12
XXIIIb.l
3.10-11
XXIb.8-9
XXIVb.8
13.8-9, 27.3
21.9
45.6
67.7
Xb.3-4
T12.end.6

1.5
24.2-3
Via. 8-9
Ilia. 2
39.1- 2
91N. 5-6

61.11
80.8-9
Va. 2
26.7-8
T3.F.1
84N.7
Xlb.7
6.11, *32.2, *47.4
X X I Va. 4
Ib. 12
93N.4-5, IXa. 1, XXIIb.2,
XXIVa.12-13, T4.J.3
59.9
Ia.2, Ia.6, *Ib. 1
80.6
XVIa. 1
77N.3
78.2- 3
18.3
I Va. 6
T12.M.3
XXIIIb.l 2
62.12
IVb.7
14.4-5
lb. 5

143

144

Philodemus On Frank

Criticism

*
*
*

unfriendly
shun
unendurable
capacity
be foolish
foolishness
foolish
Greek
be vexed
wormwood

41.3, 78.2
4.8, 59.2
34.4-5
68.12
21.6
55.8-9
Xa.10-11
31.4
30.9, XVIb.l
lib. 8

'

come
depth
deep
in a barbarian language
king
best
better
treat roughly, compel
life
injury
harm

malign
see, look to

mild
assistance, assisting
help
helper
want
book

XIVa.8
53.11
IVb.2-3, XVIIIb.5-6
24.11
*47.3, XXIIIb.13
XVIa.3-4
58.10-11, X X a . l l
12.8-9, X V I b . l l
XIVa.2, XXa.10, *T2.D.\
30.3, 37.2-3
*47.5, *78.10, lb. 11-12,
IIa.5
*13.2, 18.7
IIIb.13, XVIIb.9, XIXa.5,
XlXb. 10-11, XXIa.3-4,
XXIIIb.6
IIIb.7
18.5, 67.8-9
43.9-10, 86.7
71.10
T5.end.l
T2.6.2, T2.D.7

laughter
birth
genre, kind
old man
old age
grow old
know, recognize

*
*

sweetest
delight
tongue
acquaintance
charlatan
parent

23.2
IVb.12-13
XIIIb.3, *XXIb.l3
XXIVb.10
XXIVb.6
29.9
23.10, 44.8, 46.7-8, 84.13,
VIIIa.3, VIIIa.6-7, VIIIb.67, Xa.9, Xb.7, XVIa.4
14.9-10
XXIb.10
IIa.2
77.10
60.8
IVb.7, XIb.2

Index Verborum: Greek-English

yvvt}

KOVOV

eiievvft*
bsiVOC*

Seivc*
beXefa
bei
s^mc
Mofim
Uov
Uoc*
OECTOTIKCX;*

svtspoc
BxofMxi
br\yp.c
brjKTLKOC

br)\oi>n
brjXoc*
bi)\u>*
br\p.aywyc
&t,aaKkom
BmaKku}
biaokr)
huokoc
hayshai
Bmyivom
bmyivcKti)
h0s&c

Smipecw
blaira*

8iKsip.at
Bmushevom
&L0tkap.avu

145

write
strip
woman

6.9, 72.3
7S.11
Via.4-5, *VIa.6, *XXIb.l3

sting

16.2, 26.9, V I I I b . l l ,
XVIIa.4, XXIb.7-8,
XXIIa.7-8, T4.I.2
XXIIb.7
68.4, Vb.5
1.9, 19.7-8, 40.2, 40.14,
IXa.5
77N.4
77N.7
26.11
44.9-10
36.8, 88.6, 88.9
7.4-5, 34.7, 40.13, 46.5,
VIb.9-10, VIb.15, XVb.3
54.9, *XVb.4
XVIIIb.11-12
47.5
34.3
XVb.5
XIVb.2
VIIIb.ll
XVIIa.9
Vb.6
V l a . l , Vila. 9
71.10, #T14.end.2
lb. 5-6
Vila. 11
35.9
51.7-8
XIa.3
17.7
50.3
31.9-10
31.9-10
1.4-5
30.5-6, 36.6, 48.9-10,
72.8, 85.6-7, 86.1, la.2,
Ia.6, XVIIa.2, XXa.8
X Vila. 5-6
XVIIIa.6
80.5
8.10-11
87N.6-7
3.5, 59.6, *Ia.l,
la.8, XVIa.7-8, XVIIb.1-2

tear
plentiful, abundant
show, point out
terrible
terribly
entice
welcoming (n.)
graciously
need
be wanting, necessary
fittingly
fear
tyrannically
second
receive
sting
stinging
it is obvious that
obvious
reveal
politician
people
be discredited
slander
look to
slander
slanderer
laugh at
go through
discern
condition, disposition,
character
operation
way of life
be disposed
encourage
probe
treat or memorize, suppose,
distinguish

146
biakav8avop.ai
Buxksjb)
biay.apT0tvw
biafiapria

Bmvom
buxvopOow

Philodemus On Frank

Criticism

forget
examine
err
error
intellect
restore fully
make jokes
slip up, make a mistake

bitxTemiiiPdic
bt.aTi8ep.ai

accomplish
be eminent
failure
burst
make clear
distort
disparaging
contentiously
be disposed

biaTL8r]p.L
biaTpavox
bia<t>epw

set forth, state

clearly
differ, be different

bia<pi\oTexveu
bia<popa

practice an art
difference

biaxvcic

merriment
teach
give, present, contribute,
apply
distinctly
be very irritated
just
way
correct

(SiaxpsVw
hdwrmcie*
biapp-qyvvp.ai
bcacatpeu

biacrpe4>(j)
biacvpnKbc

btbacKU

BiBafu

biepeOiop.ai
bimioc*
b'lKT]
biopBou
kopBiacw
bicrdfa
bOK80)

boa

booKoria
bpacriKoc*
bpip.\)
bvvafxai

correction
doubt
seem
reputation
have the opinion
desire for reputation
effective
harsh
be able, can, be powerful

61.11-12, *65.12-13
27.6
51.4-5
40.3-4
13.8
85.1-2
XVIIb. 13-14
20.7, 56.1-2, 56.4-5, 56.13,
63.7-8, 67.8
47.2
45.4-5
4,1-2, 58.8, T12.M.6-7
54.7-8
*25.9-10, VIIIb.9-10
66.11
37.8-9
37.5-6
*2.2, 27.11, 70.12, 73.2-3,
VIIb.12
47.10, 85.5-6
XIXa.4
80.1, IVa.7, Vb.4, VIa.4,
Via.5, Vla.7-8, XXb.1-2,
T14.end.8
10.2
26.5-6, 50.8-9, IIIa.7,
T8.L.3
79.9
*XIIIa.3, XIIIb.13
22.6, 55.1-2, 68.10-11,
IXa.6, XVIIa.7
XXb.10
31.2
33.6
Xa.10
44.4, 62.6-7, 75.8, XVb.7,
*XVIb.l2, T8.L.3-4
50.6, 55.6, 55.10
47.7-8
32.3, 32.7, 32.8, 52.8, *56.1,
56.4, 62.4-5, 78.11
XXIIb.12
XXb.11-12
XVIIIb.3
32.12
78.3
20.3-4, 56.10-11, 58.10,
79.1, *91N.2-3, XXIIIb.13-

Index Verborum: Greek-English

:

power
possible
obdurate
difficulty
ill will
speak badly of
be offensive
be annoyed
annoyance
with annoyance
false modesty

T3.F.3
18.6
XVb.8
11.7
60.7
XXIIb.15-16
XXIIb. 15-16
XVIIb.8, XXIVa.8-9
14.7-8
31.8
50.2

-
ijmpSioc

eryxpovifa

^
*

\\#

allow
charge
in the heart
seize
dawdle
voluntarily
habits
form, kind
image
likely
back off
irony
bring on stage
be accustomed
reveal
stamp
end up
set forth
upbringing
show
puff up
failing
minimal
expose
pity
reduce
hellebore
deficiently
in Greek
selectively
continue
continual
practically
indicate, reveal
report
opposite, opposed
on the contrary

*93N.4, XIIa.9
74.8
28.8
60.10
25.1-2
42.8, *83.7-8
XIb.6
7.10, VIIb.8-9
3.2
57.8-9, 71.7
19.5
26.9-10, 87.13
29.5-6
46.10-11
28.11-12
XVIb.4-5
XVIIIa.O
11.8
lVb.13
XIa.3
66.7
40.5
33.1-2
XVIb.7-8
29.8, XXIIb.3
67.5-6
T.12.end,2
IIIb.8-9
24.10
VIIb.10
XVIIIa.13-14
70.14
80.10
14.7, 27.3-4, 49.3
77N.2
21.2, 65.13, IIa.8, XXb.7
13.3, Xa.8-9

147

148
evctTepsidoncu
evexo/xai

evrixvwc*
evrvyxdvoi
eapicTap.ou
e^eTLTT\bsc
e^epyd^ofiai

sispim*
eterdfa
site

straypiiTirqcLC
eraOpoifa*
eraiveiii
eraivoc
sxaipoi

kraicBdvofxai

i'wavepxofiai*
STsiyu*
ETeyyeXdii)

iwepxofim
ETCEXO)

smyiPuicKm

smypweic
imBsiKvvfii
imsmike
eTifareofiai

ETL6vfJLUI
ETtdvfiia

Philodemus On Frank
defend on
be involved
give trouble
skilfully
encounter
err
rise
test, confute
intentionally
handle
will speak out
examine
character
dispose
outstanding
external
watchfulness
gather together
praise
praise
lift up
be aware of
return
urge on
laugh at
go, approach, go over
present, restrain
observe
recognize
recognition
exhibit, show
pretty much, mildly
inquire further
seek
desire
desire

Criticism
XXIVa.6
44.2
XVb.8-9
IIIb.1
XVIa.2
XVb.4-5
T4.J.1
42.4-5, XXIIIa.l, T3.G.2
XXIIb.6
VIIb.7-8
VIb.3, Xb.3
48.10
Ib.4-5
Vllb. 10-11
41.7-8
30.4-5, X I V a . l l , T3.F.5
11.4
XIIIa.3-4
49.1-2, XIIIb.12, XVIIIa.14
68.4-5, *IIa.l2, T4.I.3
74.4
XVb. 10-11
76.11
XIXa.12-13
T4.I.2
70.3-4, *93N.7, XVa.7
39.5, *93N.l
XVIIa.3
88.4-5, 88.7-8, XXa.l
IXa.7
15.6, 16.4, 77.2
26.8, IVb.9-10
11.3, IIa.9-10
25.2
50.4-5
XVIIIa.8-9, XXIb.9, T8.L.67
/

gTUOTTCd
eTinpavydfa

Tci\av6di>op.ai
ETiXbyiov
ETuXoyurriKox
ETitiep.<t>op.at
smrapprfCLd
fo/xai

ETLpp(e)irT(j}
STLcqfiaiPii}

8Ticrap.ai

reprove
shout at
forget
conclusion
logically
cast blame
speak frankly
rebuke
rebuke
cast
indicate
understand

XXIIb.9
7.7
14.8
T2.8.3
28.4
35.7
1.6
XVIb.7, XIXb.4
XVIa. 11-12
39.4, 87.3
68.2-3
50.9, 58.9

Index Verborum: Greek-English

STicractc
STOCTOKT)

TLC7p<t>ouai
STiTerafisvoc

mrtjBeioc
mrrf&u)

149

treatment
letter
pay attention
intensify, heighten
strained, intense
be suited
perform
reproach

7.4
6.11
30.1-2, 31.5-6
7.5, 25.4-5, 67.2, 79N.2
38.3, 74.7
XIXa.6
XIXb.6-7
6.8, 31.3, 38.7-8, *62.1,
#93N.7, IXb.9, XVb. 12-13,
XVIa.9, XlXa. 11-12,
XXIa.7, XXIIIa.3, XXIVb.4-

reproach

30.11, 75.2, 82.1, 84.7,

XXIa.3, XXIVa.1-2, T4.I.2-

mrifArfac*

emtofumc
riTvxia*
irupveia
STHppopctL
m4pm
smop*
m

STi<t><j)vo)
8Tl<t>VT\CLC

kixELpov
ewom
poi
pyop

pst^m*
psLCpC
speOLCTc
pi
ppuuvix

pxouai
evyvsiot

svsm<f>opoc
smpysteo)
evTjitspoc

8V0STQ
EVKaTOt4>pV7)TOC

svXaeoca
EvXaCx
EXcryla
EvkbyLCTov

svkoyoc
svhymc
EVfOEO}

sworn

j
by way of an epitome
VIIb.7
4.4
success
XXIIIb.3
revelation
bring up
XIIa.5-6
XIXb.2, XXIb.3
apply
reproach
66.3-4, 73.4
40.9, 73.13-14
cite
27.7
charge
wage
44.10-11
accompany
40.10
be in love, be passionate for 42.3, 48.5, 57.2, *XVIIIa.l
deed, action, hard work,
16.6, *40.8, VIIb.6,
XIXb.6
office
13.4
irritate
T12.M.2
irritation
irritable
IIa. 6
will say
28.8-9
vigorously
IIb. 1-2
*32.3, XXIVa.14
proceed
4.6-7
nobility
inclined, prone
19.8, Ha. 11
4.4-5, 82.3-4
do a service
cheerful
85.8-9
Va.6
conducive
richness
22.3
contemptible
62.6
XXIVb.7
be careful
53.9, *T2.6.3-4
cautiously
1.9, 57.10
reasonable argument
reasonable
57.5
63.5, 69.2
reasonable
reasonably
69.5, 69.10, 84.14
bear goodwill
52.8-9, lb.2
goodwill
25.6, 31.12, 36.3, 74.6-7,

150

Philodemus On Frank

Criticism

favorably
discover
fare well
well-being
fortunate
contentment
rejoice
be cheerful
good cheer
be thankful
thankfulness
pray
adapt
attentive
remit
succeed
supplies
enmity

live
seek, explore

scalpel
life

consider

pleasurably, with pleasure,

gladly

*
rjmoc
*

more pleasantly
liking, pleasure
character
come
peer
gentle
silence

be amazed, revere
wish
god
treatment
treatment
treat

*79N.2, 80.11, *Va.5-6,

Xb,9, XIb.9-10, XVIIb.3-4
80.4
63.2
19.7
61.7
XXIIb.14
36.2
11.2
66.16
43.7
74.12-13
XIb.7-8
72.4
VIIb.3
Vb.4-5
77.10
65.3
36.3-4
T8.L.2
45.9, 72.4, #77.3-4
35.1, 81.6, IIb.3, llla.3,
XIVb.7
XVIIa.7
21.5
36.4, 40.5-6, 50.4, *84N.2,
X X I I l b . l l , XXIVa.2-3,
XXIVb.4
IIb.3, VIIIb.7, XIIb.9,
*XXIb. 13-14, XXIIIa. 1,
*XXIIIb.l5
8.4-5
XVIa.9-10, #T12.M.3
XXIVb.12
27.10, T4.I.3-4
77.9
85.10, VIIIb.12- 13
77N.5-6
XIa.7-8, XXIVb.1-2
*78.10, VIIIb.3-4, XXIVa.3
6.6-7
39.10
40.13-14
8.6, *20.2,
23.5-6,
*32.10, 40.11, 44.8-9, 69.8,
79.3-4, 86.6, XXIb.2

Index Verborum: Greek-English

Ocic
Oeupu

hypothesis
observe

BrjpevTT\c
(h]pio(iaii
kim
Opacx
Bpacvc
Bpvkkbc*
9vp.bop.ai*
9vp.bc
9u>xeia*

hunter
be bestial
crash
aggressively
impulsive
chatter
be maddened, enraged
passion, spirit
wheedling

iofiai
iarpbc

heal
doctor

toc
ibuaftxt
IhrifC
imrwc
Ikapc
coc
cov, i*
CTaftm
IcTopia
icxvpbc

(one's) own, suitable

individual trait
individual character, layman
private
cheerfully
equal
equally
maintain, halt
knowledge
strong

mmofiai
KaBapso)
KaBapbc

KaBrjyqrrjc

upbraid
be pure
clean
purification
teach
teacher

Ka9rfyovfj.ei>oc

teacher

Ka6icrqp.L

establish
in general, totally

tcBapcu:
KaBryyeofiai

naBbkov

mBopma*
KaBvpifa
Kaivbctt
mipoc
KaKia

succeed
scom
new
opportunity, critical or
right moment
vice

151

57.10
26.2, 51.2, 71.1-2,
XXIVb.6-7
28.2
52.2- 3
XXIIa.4
Va.l
XXIIa.9
XIVa.1
74.2, *IIa.5
10.10-11, *27.1
87N.3
32.6-7
39.12, 63.4, 64.5, 69.8, 86.7,
XVIIa.5, T12.M.6,
*T12.end.3
14.7, 18.5, 37.2
22.2
14.3, #31.11, Xl.b.1-2
VIIIb.3
61.4
52.1, 77.4, XXIIb.10
IVb.10
20.8-9, 69.3-4
Vb.8-9, T14.end.2
7.2-3, 7.6, 10.9, XXIIb.5-6
51.8-9, *93N.3
16.3- 4, 44.6-7
Ib.7
46.4- 5
Va.9-10, V b . l , Vb.2
31.11, 45.5, 52.6-7, 80.23, VIIa.3, XXa.3-4,
*T2.6.l-2
8.6-7, 39.2-3, 42.10, 46.34, 61.10, 70.6, 75.3-4, 76.56, 85.8
32.10- 11
1.5-6, *9.1, *13.1, 17.3,
38.3-4, 42.11-12, XXIIa.67, XXIIIb.13
77N.8
79.11- 12
8.1
22.5, 25.1, XVIIb.3
57.3

152

Philodemus On Frank

Criticism

blame
blame
chide
evil
bad
bad friend
evilly, badly
call
fine
nicely, nobly, well
rule
show contempt
contemptuous
comtemptible
ridiculous
ignore
crime
return
in need
catch, grasp
repeat
learn
be bemused
reach
judge right, deem worthy
obstruct
malediction
begin
student
instruct

*
*
*

Kcerrjyopoc
*
*
*

possessed
hit the mark
assent
jab
despise
contempt
must be despised
show favoritism
expect
treat fully
enchant
accuser
order
empty
empty
purge
goad
purge

#
-
-
KarayvuKic
-#

*
*

77N.4-5
10.11
K b . 13
23.4, 91N.5
43.4
50.11
23.2-3, 51.10, 72.5
XXIb.5-6, XXIllb.9-10
28.5, 33.8, 44.11, XXIb.4
*28.1, 29.7, XVa.6
T14.end.5
lb. 11
37.7-8, 38.2
77N.3
T12.end.3
33.4
XIXb.5
33.4
XlVa.4
57.2, 83.4, IXb.7
83.1-2
T2.6.2-3
XIIb.10
XXIIb.7-8
60.1, XXIVb.5-6
30.8
21.10
29.1, 37.2
55.3-4
2.3, 25.6-7, 71.2-3, 76.7-8,
Xllb.7, *XVIIIa.5-6
57.3
T12.M.end.4
72.11
VIIa.5, *VIIb.l, Villa. 10
87N.4-5
XIIIa.1, XXIIb.8, XXIVa.12
XIVa.11-12
XIIIb.7
57.7-8
57.12
60.12
51.3-4
47.4
IVa.9
XIVa.1
63.9, 64.8
17.10
63.7

Index Verborum: Greek-English

vie

153

combine
head
concern
concern
caring
move, disturb
clyster
pique
irritation
sociable
common trait
community
publicly, generally, jointly
flattery
flattering
flatter
deflate
obtain
daintiness
world, orderliness
relieve
better, preferable
hide
little dog
Cynic-like
snappish
important
prevent
ridicule
comic poet

68.3-4
24.3
42.11
XHIb. 11-12
26.6-7
XVilla.3, XXIIIa.7
64.6- 7
XVIIlb.8
32.9
8.1
IVb.4, lXb.8
93N.2
40.4, 66.8, XIXa.3
93N.2
lb. 13
Tl.2.4
XXIb.l
44.11
93N.2
26.3, 33.6-7
66.9, *91N.3
44.5- 6, 44.7-8, XXa.9
41.9, 79N
19.4
73.12-13
1Kb. 4-5
45.7- 8
*34.10, 35.6, #91N,4
18.9-10
29.4

act in secret
utter, speak, talk

take, receive

famous, illustrious
escape notice

-
#

-yoc

cease
entreaty
reason
reason
reason, speech, argument,
word

insult
insult
insult

41.2-3
*47.6, *48.3, XIVa.6,
XVIIIa.8
6.11, 32.1. Villa. 11,
XVIIIb.6-7
6.10, XXIIb.13
41.10, 61.9-10, XVIIa.12,
T2.8.7-8
87.5
29.2
78.4
56.3, 56.6
27.8, 40.7, 42.4, 54.6,
57.11, *XVIIIb.l, XVIIIb.5,
XVIIIb.14, XXa.7
60.6- 7
79.12, lb. 10
21.11, 60.5-6

KOIPOC

*
*

KVVLKOC*

154

Philodemus On Frank

Criticism

"

abuse
offense
hurt
undo

18.7-8
13.5
61.1, 82.7, X V a . l , XVa.8-9
91N.4

*
-

disciple
be furious
cook
long stretch
folly
whip
very
serious, great

-
-

magnitude
desist
mixed
deteriorate, weaken
lad
remember
blameworthy
blame
carping
stay, abide
mete out
share
mean
move on
transfer
transfer
share, give away
change
call back
reform
change
change, transfer
transfer
measure out
moderate
in moderation, moderately
measure
disclose
portray, imitate
remind
hate

remember
fixed

87.4
XVIIIa.4
XIIb.4
58.11-12
T8.L.7
83.9- 10
14.6
58.13, *73.10, Ib.4, *IXa.l,
XIa.4, XIIIb.1, XIVa.8,
XXIVa.14
77N.7-8, 77.8
84.8
58.7
58.11, IVa.2-3
Via. 5
39.1
IXb.3, IXb.4, IXb.5, IXb.12
13.2-3, 87.8-9, XIXa.1-2
I la. 3
43.11-12, T12.M.4
20.5-6
XIXa.10-11
XIa.6
15.3, XIVb.10
9.6, 72.11
21.2
47.8, 50.11
91N.2
65.10- 11, *65.14
43.2-3
7.7-8
22.1, X l b . l l , X I X b . l l
XIVa.2
52.2
20.1, 93N.8
6.8, 71.4, *T12.M.3
Xa.5-6
42.7-8, 49.6
29.5, 69.4
46.9
46.5, 59.3, 87.7, Xb.6-7,
XXb.5, X X I a . l l , *XXIIb.l6
XIVa.5
19.2

Index Ver bor um: Greek-English

y-ovoc

only

uovcifa

make music
baseness
base
word
ten thousand
foolish

ox&r}poc
pMoc*
vpiot
ftmpc
mancKoc

voc

VEOTTJC

voeu
vop.ifa

youngster
young

youth
think,judge
believe

vocw
vcrjfia

be ill

vococ

disease
admonition
one must admonish
admonish
admonish

vovdereia*
VOV$BTOV*

VOV&ETEld

vouOsrrjcia*
VOVBT^CLC

VVTT)

vuOpc
bTjyia*
rfyc
a&vvdtooa
obvvqpc

ola
o-qcic*
oineiot,
OLKEIOV

oiKioc

admonishment
admonishment
irk
sluggish
approach
guide
be pained
painful
know, acknowledge
opinion
family
appropriately
one's own

155

21.3, 39.4-5, 40.8-9,

XVIIb.2
87.2
IIa.7-8
la. 7
*T14.end.6
24.12
78.3
Via. 6-7
31.2, 36.5, 52.4-5, 71.8,
83.8, *87N.7, #87N.3,
I93N.7, XVia. 10
9.8-9
17.5-6, 28.12, 63.11
10.6, 69.6, *83.10, XIa.5,
XVa.4-5, XVb.13, X V I I a . l l ,
XVIIIb. 12-13, XIXa.9,
XXa.5-6, XXb.2-3, XXIa.56, XXIIb.9, XXIIb.13-14,
XXIIIa.4, XXIVa.3-4,
XXIVa.ll
XVIIa.7-8
69.7-8
63.10, 64.6
66.5- 6
Vila. 12
20.2
13.4- 5, 23.5, 35.2, *38.910, 45.3, 61.2, 73.1-2, 84.6,
XVIIa.14, XVIIIb. 12,
XIXb.2-3, XIXb.8, XXIb.67, XXIIa.6, T5
91N.6
26.7, 32.4, 36.7-8, *39.15,
40.14, *73.1-2, 77.6-7
XXIVb.ll
XIXa.12
21.7
40.6- 7
61.5- 6
30.9
44.4, 75.5, 78.6, IVb.2,
IVb.6, I V b . l l , VIIIb.13
XIIIa.10-11
3.10
2.9
XVb.9-10

Philodemus On Frank

156

acknowledge as one's own

slave
administer, manage
think.

oiKenjc

oimpoftm
oifim

bXiyou,

little by little
age-mate
converse

Kara

ofttksa
bfukia

conversation
eye
similarity
simile
agree
agree
revile
profit
truly
see

ofifia
bfioiorrjc
bfiouacic

bfiokoyib}
bfiovosmi
ovsiSifa

ddmfMxi
OVTliX*
bpau

anger
be angry

P1V

bpyi^ofim

irascible
angrily
desire
right
rightly
be liable

bpyiXoc*
opytkiac*
bpe.yoy.cu

bp6bc
bpQix
o<p\tcmv<a*

Tuyux
rdOoc
rai&evu

wale
KapabeLKvvp.1
Tapa&ib\cp.L
rapdbo^oc

wapaimctc*
rapaiveo)

wapamffapsva*
TapaKaXsu
TapatavhwevTeov
icapaKoXovdew
TapaX\-i}\ov,
Tapakoyiop.ai

Criticism

EK*

rigidly
passion, feeling
teach
child
point out
give over, transmit
untoward
advice
advise
be cleansed
exhort or invite, call,
call upon
it must be risked
accompany, follow
diverge
analogously
reason falsely

73.8-9
XIIa.8
2.7-8, 22,3-4
27.7-8, lib. 14, XIXa.8,
XIXb.1, XIXb.7, XXIVa.10,
T4.J.3-4
XIIIa.2
88.1
24.2, 72.9, XXIIIa.6,
XXIIIb.8-9
43.3, Via. 12
26.4-5, *42.1, 77.3, XVIIa.9
60.4-5
54.10
57.11
X l l b . 1.1-12
XXIIa.2-3
80.8
41.10, I87N.8
*70.1, *87N.2-3, XVIIb.1213, *XIXa.4
87.8, *T12.M.3
38.4-5, 58.2, 58,4, *71.91.0, Xa.7, Tl.2.1-2
67.12
2.1, 70.8, 70.13
28.10-11
40.7, X.IIIb.13
35.10, App. after fr. 15
T2.8.8-9
1.9
48.4, 65.8, 66.7-8, *XIIIa.6
26.2
18.1, XXIVb.10
72.5
40.10-11, XIb.5-6
XXIVb.3
88.1-2
XIVa.6, XVIIb.5-6
42.3-4
38.11, XVIb.13, XVIIa.6,
XVIIa.14
1.0.5-6
11.5-6, 42.5-6
IIIa.3-4, VIIb.2-3
71.1
62.10-11, *IXa.4, IXb.8-9,
XXIa.5

Index Verborum: Greek-English.

Tapiren
Tapopu)
rapparia

unexpected
slight
befall
like
like
slip
agitating
provision
be present
be disappointed
inflict
happen
pass
touch upon
make claims for
present, exhibit
admit, disregard
overlook
frank criticism, frankness

Trappr}CL^op.m

speak frankly, be frank

Tapptjcidfa*

speak frankly

wotpptjcidcTifc

frank speaker

vapdXoyoc
rapafteXsu

TapaTiTTO)
vapaTX-qciou (adv.)
TaparX^ctoc'*
raprnoctc

TcapacsLTiKTJ*
TrapacKSvri
xpeLp.1.

TOpeXmfw
KapeuaXXi

TapsuirirTU}
Tappxopcti
rapecpdrrofiat

wapsj(Ofim
Tctpxu

157

XXIIIa.7
35.4-5
IXa.2-3
35.4
22.6, 63.3
35.8
17.2-3
39.6- 7
79.8
14.5
VIIa.4
T12.end.l
56.10
8.3
XIIIb.2
19.9, *74.3, 75.7
6.7, 84.11
XXIa.7-8, XXIa.8-9
2.7, 7.10, 10.5, 12.3-4,
15.7- 8, 16.8, 17.5, "17.10,
22.9, 25.4, *27.2, 31.7,
*47.3, *47.9, 55.2, *56.1314, 59.11, *60.4. 62.11,
64.4, 65.2, 67.10, 68.11,
70.8, 70.14-15, 72.8-9,
75.10, 76.8-9, 79N.1, 81.34, 81.8-9, 83.3-4, 84.4,
88.6, 88.10, la.5, lib. 13,
Ilia.5, *IIIb. 13-14, IVb.9,
* V a . l , *Vb.ll-12, *VIb.3-4,
VIb.2, VIIb.6, Vllb. 13,
Xb.2-3, XIIb.8- 9, XIIIb.5,
XIVb.5, XVia.2-3,
XVIIa.10, XVIIb.10,
XIXa.2-3, XIXa.10,
*XIXb.l-2, XXa.4-5,
XXIb.3-4, *XXIb.l4,
XXIIIb.2-3, XXIVa.13,
T12.end.7
*5.1-2, *6.2-3, 25.7-8,
37.6, 48.1, 58.4-5, 58.5-6,
60.2, 62.7-8, 63.12-13,
64.4-5, 64.9, 67.10-11,
70.11, 82.2, 85.4. Ia.2-3,
IIIb.9-10, *VIIa. 1, VIIIb.45, Xa.6, XVIb.1-2,
T14.end.9-10
43.11, XIXa.7
XXIIIb.10

158
napvwobvvm
Totpvvovoeu
rarr\p
ravoficti

xeiflapxeu

xslpa*
Teipdop.m

xeXac
xsxoifla
reroWrjcic
Kepaivu*

fspmffpim
-repiavri^ofiaL*
Tepi&dK\op.cu
xepiyivopai
irapiypa<p(i)
Tspibeuvvu)

Tspiexo)
KspucTaum
KSPLKVTUX*

irspiovcia

KSpLTOLTSU)
xepicracic*

xeptcTeXXa)
KSPITTOC*

xepi<pp6p.voc#
Tepupopdff

TiKpbc
riKporrjc*
xtKpox

XIXTU)
TTLCTLC*

vXavccbCx:
irXdcfia
T\eova$6vT<j)c
rhf]6oc
xXouc
TOlKlhOC
VOWTTfC
Tcokeptsw

xoXioc*
xoXioa>#

Philodemus On Frank Criticism

insinuate oneself
suspect
experience, suffer
father
stop, cease
obey
persuade
attempt
try
nearby
be confident
confidence
accomplish
scrutinize
show off
be clothed
result
determine or limit
demonstrate
circumscribe, contain
avoid
painfully
resource
stride
condition
cover up
lavish
sociably
sociability
flinch
sharp, bitter
bitterness
bitterly
drink
slip
believe
belief
wandering about
pretense
predominantly
multitude
sailing
subtle
subtly
quality
make war
grey
turn grey

Via. 12
IXb.10
62.3, XXb.7
Vila. 3-4
15.2, #87N.ll, *93N.2
36.6, 66.5
16.5, 44.5, *73.8, IXa.6,
Xb.13, *T1.2.2, *T14.end.2
82.5
18.9, 39.14
61.3
82.4, T12.end.5
45.2
64.1, 64.7, XXIb.4-5
80.7
81.10
31.4-5
28.6
21.9-10
28.3
78.2, *88.2
50.2-3, XIIIa.8-9
71.9
XXIIb.12
23.3
T3.F.6
41.6
Vb.10
XIIb.2-3
XIIa.4
XVIIIb.8
60.4, IIa.7, X V I a . l l
6.3-4
X Villa. 12
T12.end.2
83.7
XIIIb.9
6.6
66.14
XVIb.8-9, XVIIIb.10
lib. 9-10
75.5-6
XVb.6
60.11, 68.1
86.6
14.2
19.10-11
24.3
XVIIIb.7-8

Index Verborum: Greek-English

Tohvxapr\c
Tohvxpmoc

xoirevui
TCOVQ)
Tomjpc

TVOC
wopsofim

xppuiOEv

TOTLUOC
-wp&ja
vpaax

Tpoc*
wpTT)
wpscvTtfc

TrpoaipsouctL*
TTpoaipi*

wpoaXkm
wpoXrjfia, Kara
KpoOvfiia*
xpoKGtTacmvri*

xponoirfi
Kpa'hap.evm
rpovoopm
rpopoia
wpoia
vpoTfXaKi^ia

KpocayopevTcop
icpocayw
xpocapaOerop
wpocapawavofim*

TpocatPOHppw*
wpocfikk}
wpocoum
xpocb\opai*

Kpocbonw
TcpocboKia*

rpcsLut
rpocEKKa

TpOCETSTTOP
TpocETpxop.ai *
tcpocxu)
Tpocr\KVT<s>c

jrpocrjK)
rpocr]K(X)P

irpoctipsUactc*
wpocmptpi)cic

graceful
long-term
strut
labor, hurt
base, evil
toil
make (a trip)
from afar
sociable
action, act
gently
mild
perform, act, do
old
choose
proceed, advance
put forward, propound or
give up
theoretical
eagerness
preparation
progress
preconceive
foresee
foresight
know beforehand
ridicule
one should address
apply
to be ascribed
rely
report
attack, smack of
be in need
accept
expect
expectation
be there
inflame further
tell
come on
pay attention
suitably
be suitable
kinsman
prognostication
persistence

159

54.9-10
Va. 8-9
Ib. 10-11
12.4, 21.6, *XVIIIb.7-8
19.6, *23.11-12, XXIb.10,
XXIIa.5
IXa.2
XVb.6
32.2
Via. 13
*VIb.7, Xlllb.6
XVIa.8
74.2-3
IIb.6, XVIIIa.12, XXb.8
29.6, Vila.2-3, XXIVa.8
XIIb.11-12
70.3, 91N.4-5, XIIIa.5-6
#XIa.6, XIVb.4,
"T2.D.2-3
XXa.6-7
20.2-3
32.11-12
10.10, *33.3
*56.3, 56.5-6
XlIIa.ll
84.13
71.6
XXIIb.4-5
24.11-12
IIb. 12, VIb.12
77.4-5
71.11-12
41.4-5
65.12, XIa.6
30.3-4, 63.6
2.6, 31.8, *40.14, *XXIb.l5,
XXIIIa.2, App. after fr. 15
69.2-3, 87.6
32.6
XVIIb.7-8
44.1
Xb.4
73.10-11
88.12, XIb.5
38.10-11, *73.2, *76.3
43.8, XIVb.6
T8.L.2
88.3
67.4-5

160
wpocmpTsptfTuiee
Tpochap.fvu>
rpocfipu)

Tpocxcx 05
TpocToiAofiat

vpocrifitifu
Tpocrpoxw
Tpocvtj>icTap.ai
Kpoc<ppouai
xpoc<f>pw

rpc<popoc*

rpocxapaKTT}pLKx
wpocp
rpbcwTov
rporepop

TpoTp-Kop.ai
rpcxppu

Tpoxeipox:
zpn\v
rrqvc

TvvQvop.ai.
Kuihobap.v(jitt
T<ji\ohp.vr]c

x)Xoc*
pabiox

paOvp.i
pop
f>T)TOV

pvdpiKc
cs$acp.6c
cep.vTara*
cr)(ieiofiai

cr\p.spov
CKXTJPC

CKp.fia*
CKTTC

cofiapTvc*

cofSapc
CO4>ICTIKC*

coc

Philodemus On Frank

Criticism

persistently
accept, gain
wait for
be devoted
pretend
add
run up
ascribe
present, exhibit

86.3
#17.8-9, Vb.7-8, Vb.9-10
XIVb.11-12
8.2
88.7, 88.10-11
54.8
52.7
9.4-5
3.2-3, 55.12, IVb.4-5,
T3.F.2
apply, bring forward
3.6, 54.3-4, *62.13, 72.10,
*VIb.2, XVIIb.4-5, #T3.F.2
36.9
fitting
in accord with one's character 8.3-4
relevant
Ib.7-8
person
8.1
first, earlier
65.6, 66.2, 66.12, 84.1011, XVIIb.9
exhort
68.5-6, 69.9-10
23.1, 53.6
declare
XIa.4, XIIIb.9
promptly
just now
83.6
87.4
winged
learn, inquire
9.4, 24.9, lib.2-3
87N.3
tame like a colt
colt-tamer
87N.3, #87N.4
colt
87N.4
lightly
be remiss
more easily
must be said
expert in rhythms

XIIIb.8
49.9-10
8.5
IIIa.6
54.6-7

reverence
most solemnly
sign
infer from signs
interpretation of signs
today
harsh
mockery
mock
swagger
haughtily
sophistical
wise, skilled

4.5-6
74.1
63.5
57.4-5
63.8
29.1
7.9
XVIIIa.2-3
18.10, *XVilla.4
23.3-4
37.5, T4.J.2
VIIb.1
1.7, 9.7, 15.8, 18.8, 22.8,
35.3, 39.15, 46.2-3, 59.4,
62.8-9, 70.12, 81.1, 81.6,

Index Verborum: Greek-English

CTPLOC
TQ.VIC
CTOIV'UJX*

CTOvtkoc*
crpy
crepu
crepncic#
cropyq
crox topai
cmxacTOP
cvyyvp.T)

cvynmapi@ii(
cvyKaracKsva

psvoc

cvyxeo}
cvKKoyi^ofim
cvpaivw
cvp'uixic
cvovksvnKc
cvpicaQia
cvpnaOx
cvp.rapa\ap.ai>u)
cvp.npi<frspbp.Evoc*
cvurepupop*
CVP.TITT)

cvpuppo)

cvp4>op#
cvpaicQvop.ai
cwavrrouai
cvvmvtia
cvpaPTi\ap.vopai
cvpapicta
cvv&eirpu
cvvaOiopai
cvveK<bpop.aL

Gvpkovn (siwsp)
CVVEV.TITTU

occasional
want
seldom, sparingly
serious
love
bereave
loss
love
conjecture
conjecture
hate
pardon
enroll
fellow-student
confuse
infer
happen
company
deliberative
sympathy
sympathetically
bring in
accommodating
accommodation
occur
be advantageous

mishap
perceive (in oneself) or
perceive in common
be attached
confront
help (oneself to)
dine together
dine together
grow accustomed
be carried away
in short
come together

161

*84N.l, 82.2, *87N.5,

IIa.10-11, IIIa.5, *VIIa.2,
VIIa.6, VIIb.12, Villa. 1,
Villa.2 bis, VIIIa.7, VIIIa.9.
VIIIb.6, IXb.6, IXb.10,
*XIa.7, XIIIa.9, XVIIa.5,
*XVIIIa.5, XXIa.8, XXIb.6,
T12.M.1
22.8-9
Va. 5
16.8, 21.7
88.4
44.7, Tl.2.3, T3.H.2
53.11-12, 72.6-7
29.3-4
54.1-2
1.8, 23.12
57.5-6
26.3-4
20.6, XXIIb.3
VIIa.7-8
53.4, 53.7-8
IVa.1-2, X V I I b . l l , XXIa.2
53.2-3
13.7, 58.13, 70.10, 78.5,
XVa.3-4
T2.D.6
XIIIb.3-4
43.9
79.9-10
61.12
XIIb.2-3
XIIa.4
59.7-8
1.4, 47.7, Xb.10-11,
XVlIIb.1-2, XIXa.3, XXb.89, XXIVa.4
66.3-4
1.2-3
11.6-7
71.4-5
39.10-11
XVIb. 10-11
48.8
XXIIIa.4-5
Ib.9
15.6-7
8.7-8

162
CVVECVC
cvverbc

CVVBTOX
cvvexCx
cvvridrjc
cvvoiba.
CVVOLSTJCLC

ciivokoc

cvvopda
cvPTiOsfica
cvvrpscpu

c<pd\p.a*
c<pobpa

c4>oSp6c*
c<po&px:*

COifiCt
curqp
currjpia
Tdyp.a
TavELvdc

raveiv&c*
raxeux:
TsOapprjKOTwe
TEKp.aipop.ai.

Tsksioc*
TSK8l6rt}C
TEKEIOW

T8h8c4>ope(t)

tskiwc
reXoc
reXovc, Bid

T0XV1I

rffpm
nOucevd)
Ti6r)p.i

tokp,da

Philodemus On Frank Criticism

understanding
intelligent

intelligently
encompass, afflict
continually
companion
recognize, know
swelling
whole
perceive
conclude
bring up
fellow-student
trip up
failing
vehemently, strongly
vehement
vehemently
save
body
savior
security, salvation
status
humble
humbly
quickly
boldly
infer
complete, perfect
perfection
perfect
succeed
completely
perfection
consistently
art
keep up
tame
deem, put
set, place, put
honor
honor
dare, endure

53.12
XVIa.6, XIXa.8~ 9, XXa.2,
XXIa.9-10, XXIb.5,
XXIVa.9-10, T3.H.3
Ib.3
45.7, 63.10-11,66.6-7
79.4, Ib.3
42.7, 52.12
67.5, XIIa.7
67.1
35.10
XXa.9
57.9
IVb.8
75.4-5, 79.3
37.4
23.1
14.6, 28.10, *78.9, Va.10
14.1
5.7, *34.4
34.5, 36.1-2, 43.13, 77.34, 78.6-7, VIb. 10-11
39.9
40.8
4.9, *T2.D.2
XIIIb.4-5
IVb.10-11
75.9
67.6-7, XXIIb.7
27.6-7
T2.D.7-8
42.12, 46.9, VIb. 13, Villa. 34, VIIIa.4, Villa.5, X a . l l
56.2, 56.6-7, IXa.8
74.10-11, IVb.5-6
164.13,65.7-8
39.8
56.9
20.9
*Ib.l4, IIIIb.1
XVIIIb.10
86.2
49.4-5, 55.4-5
26.4, *29.2, *42.1, XVIa.5
27.4-5, XXIVb.2
22.6-7, *34.9, XIb.8,
XVIIb.7
2.5, 31.12

Index Verborum: Greek-English

TOPOC
TT oc

Tpaxvc
Tflemm
Tp<j>)#

TpbTov, KctTa
TpTOC

food
encounter, obtain,
chance (to, upon),
happen by, attain,
meet with

rpo4>n
rvyxvoi

vpic

insolence
insolent
sound
son
accolade
(pay) heed
be, be appropriate, belong

bpicTiKc*
vyirjc*
vic

vpvoc
UTOtKOV)

vwpx)*
vTepaivu
vTspakkovTuJc
VTspaWwft
VTepoXriv,

VTspxw
VTepxup
viFS7}bsmc
VTepijcpapoc*
VTBpOKvopai*

VTepopw*
VTspoxrj
VTOSLKPVpi
VTobvvu)
VToXapapo)

vTo\yu#

tone
place, topic
harsh
change one's mind
rear
properly
way, character

Kara

go greatly beyond
exceedingly
surmount
abundantly
surpass
prominent
most pleasurably
arrogant
be very tentative
disdain
superiority
exhibit
get under one's skin
assume, take up

VTpP7}ClC

take into account

assumption
endure
remind
mention, reminder

vTOPoa*

suspect

VTOTTTU

happen
suspect
shy away

VTopvo}
VTOifipffcm

bmcwm

163

38.4
77.2, 81.5, XlVb.9
Ha. 6
*93N.3, X I I b . l l , *XXIIIb.l5
87N.4-5
53.2
10.3, 25.3, *43.4, 58.8,
Vllb. 11-12, XIb.10
18.1, 18.5
12.2-3, 18.4, 23.10,
50.5-6, 56.9, 66.10,
66.12, 76.4, 84.6-7,
XXIIb.4, T3.H.1
XXIIIb. 10-11, *XXIVa.l5
37.7
13.9-10
29.8-9
*15.3, 74.3
10.7, 64.3, 66.9-10
Va.4, VIIa.5, XXa.11-12,
*T4.J.4
XIIa.3-4
10.8-9
66.3
XIIIa.5
XXa.7
Vila. 10
IIb. 5-6
87N.7-8
84.2-3
66.3
Xla.2
Xb.ll
XXIVb. 10-11
63.4, 79.10-11, IXb.4-5,
I X b . l l , XIVa.9-10, XXIIa.2,
XXIIIb.6-7
13.10-11
Xlb.11-12
IIb.7, #87N.7-8
38.5-6, VIIIb.8
68.9-10, *93N.8, XIa.1-2,
XIVb.3
Xa.1-2, XVa.2, XXIIa.4-5,
XXIIIb. 9
1.1
46.1-2, XIIIa.2
48.7-8

164

Philodemus On Frank

Criticism

subject, subordinate
propose for consideration
be sparing
submit
later

34.2, XXIVa.7
76.10-11
51.6
59.4, XXnib.2
66.4, 66.15, 74.4

be seen, be shown,
seem (the case)
clear, obvious

image
statement
vulgar
endure, bear with

^
*

avoid
to be avoided
envy
envy
avaricious
like, love

fondness
friendship
of a friend
friendly
be eager for reputation
fond of reputation
friend of the bad
scholar
lover of frankness
fnend

(adj.)

pleasing
practice philosophy
philosophy
philosopher

affection
artistry
love
attached to character
friend to one's friend,
friendly
kindness

65.3, *82.7, Xb.10,

X V I I I a . l l , XXIVb.9
12.1-2, 13.6, 41.5, 61.8,
91N.1, IIb.4, IIb.4-5,
XIIb.1-2
19.6-7, XVIb.4
61.5
la. 4
15.5-6, 16.8-9, 36.8, *38.8,
38.9, 67.10, 88.5-6, 88.9,
Xb.1-2, XVIIb.14
T2.D.5-6
77.9
62.2, X X I a . l l , #XXIIb.l6
Ib.6-7, XXIIIa.2-3
42.2
44.3, I I I b . l l , XIb.9,
#XIIIa.3, XXb.3-4, XXIa.10,
Tl.2.3
48.2-3
28.5, Va.6, *T5.1
XIXb.1, XIXb.6
52.4
XXIIIb.7
XXIIa.10-11
50.12
37.4, VIIIa.9, Xa.4
XVIb.5-6
8.10, 15.8-9, *43.4, *43.14,
50.5, 70.5, 81.3, 81.8, 84.2,
XIIIa.10
55.7
Ib.3-4
59.1-2, IIIb.3, XIVa.9
1.7, 35.3, Villa.8, Xa.3,
*Xb. 13-14
VIIIb.2
68.1-2
86.4
43.4
50.8, 85.9

VTOTOtTTOl*

"

60.11-12

Index Verborum: Greek-English

well disposed
dearest
fear

fear

go
abide
consider
inform
think
prudence
wise
guard, defend, keep up

nature

be naturally inclined
saying, word
detect

14.4. 74.5
14.9
58.12-13, 83.5, XXIIIb.l,
XXIVb.12, T2.8.2
86.8
49.10
XXa.5, X X I l b . l l
88.11-12
XIIb.4-5
51.9
56.7-8, XXIa.4
XXb.12, XXIIb.15
8.11, 56.12, *78.9,
XIIIa.12-13
10.9, 19.4, 28.10, *Ia.8,
*XXIIb.2
2.9
5.3, 20.1, XIIIa.6
66.15

XPV

need
it is necessary, must, ought

XPOvoc

time

give way
spot

XIXb.7-8
25.8, 34.6
34.8, VIb.5-6
XXIIIa.6
VIIIb.13, X b . l l , XVIb.10
XXIIa.10
XXIIa.8-9
88.4-5
62.2
IIIb.2
7.9, 14.2, *15.8, 17.2, 21.8,
64.1- 2, 65.2, 70.7, *71.11,
*87N.2, lb. 13, Ha.9, *Va.2,
Vb.5-6, *Vb.l2, XIVb.6,
T2.6.5
39.13
40.1, 51.8, 79.8, *87N. 1,
84.5-6, XIVa. 7
58.12, Vb.7, XXIVa.10,
T14.end.4, T14.end.7
2.4
XIIb.6

-*

censure
censure
pretend
soul, heart

33.5-6
Ha. 12
65.13
39.14, XVIb.3, XXb.9-10

purchase

XVIIIb.4-5

rejoice
difficult
be ingratiating
graciously
gratitude
vain
upset
handling
scorn
train a chorus
employ, handle, make use of

165

166

Philodemus On Frank

wjuOuu

benefit

Cxt>e\ia

benefit

Criticism
32.8-9,53.10-11, 54.5,
59.5-6, 59.6-7
20.4,49.5, *VIIIb.l4,
XVIIb. 10-11

INDEX VERBORUM
ENGLISH-GREEK
abide
abjectly
able, be
absent, be
abundant
abundantly
abuse
accept
accolade
accommodating
accommodation
accompany
accomplish
accuse
accuser
accustomed, be
acknowledge
acknowledge as one's own
acquaintance
act
act (v.)
act in secret
action
adapt
add
address, one should
administer
admit
admonish
admonish, one must
admonishment
admonition
advance
advantageous, be
advice
advise
afar, from.
affection

jugVw, 4>opsm
veksvBpix

vvap,m
reip.1
ica8'

vrspoXrjv

KvmvofAm

woSsxofim,

rpocbxopm,

rpochaava

VfiPOC
cvp.

repi(pEpp,spoc

cvpxspicpop

Vo/xat,

mpaKokovm
hawp&TTm,

vo), Tcpyop,ca,
mirtuQfim

Karijyopoc
oUkx

oimwm
yvpipoc

wp&jfia
rpTTU
XotOpctLorpayu
spyov, irporyfia
<t>app.fa

vpacri&riii
rpocayopsvTsov
oiKovop.su
Taplrjpi
VOVSTSV),

vovOeru

VOVQETOV

vovOeTrjcia,
vovGsTsia

vovOgrrjcic

rpomva
cvficppu)

wapapseic
rapmvw

wppmsv
(pihocTopyia

167

Tspaivw

168
afflict
age-mate
aggressively
agitating
agree
alienated, be
allow
amazed, be
analogous
analogously
anger
anger, without
angrily
angry, be
annoyance
annoyance, with
annoyed, be
apply
approach
approach (v.)
appropriate, be
appropriately
argument
arrogant
art
artistry
ascribe
ascribed, to be
ashamed, be
ask in return
assent
assistance
assisting
assume
assumption
attack
attain
attempt
attention, pay
attentive
attuned, must be
avaricious
avoid
avoided, to be
aware of, be
awareness
back off
bad
bad friend

Philodemus On Frank

Criticism

mm

&
,

-,
opyv
^
-
,

, , ,

&

, '

Index Verborum: English-Greek

badly
barbarian language, in a
base
baseness
be
be attached
be present
be there
bear, one must
bear with
bearable
befall
begin
beginning
belief
believe
belong
bemused, be
benefit
benefit (v.)
bereave
best
bestial, be
better
birth
bitter
bitterly
bitterness
blame
blame (v.)
blameworthy
boaster
body
boldly
book
bring forward
bring in
bring up
bring up
brother
burst
calculate, unable to
call
call back
call (upon)
calmly
can
capacity
careful, be

UPXV
vierte
,

,
-

170
caring
carping
carried away, be
cast
cast blame
catch
cause
cautiously
cease
censure
censure (v.)
chafe
chance (to, upon)
change
change (v.)
change (v. trans.)
change one's mind
changelessness
character
character, attached to
charge
charge (v.)
charlatan
chatter
cheer, good
cheerful
cheerful, be.
cheerfully
chide
child
choice
choose
circumscribe
cite
clean
cleansed, be
clear
clear, make
clearly
clothed, be
clyster
colt
colt-tamer
combine
come
come on
come together
comic poet
common trait

Philodemus On Frank Criticism

1cqSep.0viK.oc
psp.\pip.oipoc

cvpmpofim
gTipp(fi)TTCJ
Tipp.4>opai

mTaXap.0vm
atria
svhmfSc
Xif*y, Tavopat
#-yoc

(gToteca
psTaridepai
p.EToniBn]p.L
jp-wopai
fASTaiscia

Smscw, fftc, T)0OC, rporoc

4>lh&TpOTOC
8TL(piOPT]CLC
7077c

OpvXXc
sixbpocvvT)
Evqpepoc

sixppovu
iXapx
mttokoya

raie
apecw
aipeoftm, wpompsopim
TEPLSXW

m9upoc
TapotKaBapsvu
4>avEpbc

hmpapc
repL0\Kop.aL
KXVCTTIP
TXOC

vuXoppric
KEpaPPVUL
rpocerpxop.m

cwsfimTTw
KU3p.^5oyp4>oc

KOLPTTJC

Index Verborum: English-Greek

communicate
community
companion
company
compel
complete
completely
comtemptible
concealed
concern
conclude
conclusion
condition
conducive
confidence
confident, be
confront
confuse
confute
conjecture
conjecture (v.)
consequent
consider
consistently
contain
contempt
contempt, show
contemptible
contemptuous
content, be
contentiously
contentment
continual.
continually
continue
contrary, on the
contribute
control, without
conversation
converse
conversely
cook
correct
correction
courtly
cover up
crime
crash
Cynic-like

172
daintiness
dare
dawdle
dearest
declare
deed
deem
deem worthy
deep
defend
defend oneself
defense, say in one's
deficiently
deflate
deliberative
delight
demonstrate
denial
depend on
deprive
depth
deserving of
desire
desire (v.)
desist
desperate
despise
despised, must be
detect
deteriorate
determine
devoted, be
die
differ
difference
different, be
difficult
difficulty
dine together
disappointed, be
discern
disciple
disclose
discover
discredited, be
discussion, worthy of
disdain
disease
disgrace

Philodemus On Frank

Criticism

KOV.\paia
ToXuaw

eyxpovifa
<pi\TO(TOC
rpcxpspo)
spyov

Ti&Euoa
Kara^LOOi

advc
4>v\etTTU

axoXoysoficti
aTo\oyitop.ai
eXXeiroPTOK
KOXOVW

CVovKsVTlKOC
yXvKVTTic
irepi&emvvu>

r6<pacLC
evctTepei&ouai
arocTEpeo)

aBoc
Ct^LOC
einOvuia
8Ti0vp.s<j),

opsyopaL

psBicTapm

avoyvoxipoc
KCtTa<t>popw
KaTOHppOVT}TEOV

4>upaa
paiboum
rept.yp(j>)

rpocxdcxw
axodrfrcKo)
SiOKpSpU)

oLcufropd
blOHpEpO)
XaXsTc
bvcKoKov
cvvapicTau,

hmyivmsm
U.a(h)rr]C
V.T)VVU

EVplCKb)

8iadtWop.au
^ioXoyoc
VTspopdoi
vcr\v.a vbcoc
y

bo^ia

cvvbsirvoy

Index Verborum: English-Greek

dishearten
dishonor
dislike
disobedience
disobey
disparaging
dispassionately
dispose
disposed, be
disposition
disregard
distinction, without
distinctly
distinguish
distort
distrust
disturb
diverge
divert
do
doctor
dog, little
doubt
draw
draw away
drink
eagerness
earlier
easily, more
effective
effortlessly
eminent, be
employ
empty
enchant
encompass
encounter
encourage
end up
endure
enmity
enraged
enroll
entice
entreaty
envy
envy (v.)
epitome, by way of an
equal

, -

, ,

hoc

174
equally
err
error
error, prone to
escape notice
establish
evil
evil (n.)
evilly
exactly
examine
exceedingly
exhaustively
exhibit
exhort
expect
expectation
experience
explore
expose
external
eye
failing
failure
false modesty
fame, indifferent to
family
famous
fare well
father
fatuity
favorably
favoritism, show
fear
fear (v.)
fearless
feeling
feign
fellow-student
fine
first
fitting
fittingly
fixed
flatter
flattering
flattery
flinch

Philodemus On Frank

Criticism

, ,
, ,

, , ,

,
,

Index Verborum: English-Greek

flock
follow
folly
fondness
food
foolish
foolish, be
foolishness
foreign
foremost
foresee
foresight
forget
form
forthrightly
fortunate
frank, be
frank criticism
frank speaker
frankness
frankness, lover of
friend
friend, bad
friend, of a
friend of the bad
friend to one's friend
friendly
friendship
furious, be
gain
gather together
generally
genre
gentle
gently
give
give away
give over
give up
give way
gladly
go
go greatly beyond
go (over)
go through
goad
god
good
goodwill

, ,

'

176
goodwill, bear
graceful
graciously
grasp
gratitude
great
Greek
Greek, in
grey
grey, turn
groundless
grow accustomed
guard
guide
habits
halt
handle
handling
happen
happen by
harm
harmless
harsh
hate
haughtily
head
heal
healable
hear
heart
heart, in the
heavens
heed, pay
height, be at its
heighten
hellebore
help
help (oneself to)
helper
hide
hinder
honor
honor (v.)
human being
humble
humbly
hunter
hurt
hypothesis

Philodemus On Frank Criticism

evvo&a

'
,

, ,

, ,
,

'

Index Verborum: English-Greek

ignorance
ignorant, be
Ignore
ill, be
ill will
illustrious
image
imitate
imitation
impersonal.
important
impossible
improper
impulsive
in accord with one's character
in general
in short
inappropriately
inclined
incomparable
incurable
indicate
indifferent, be
individual character
individual trait
induce
infer
infer from signs
inflame further
inflict
inform
ingratiating, be
injury
inquire
inquire further
insinuate oneself
insolence
insolent
instruct
insubordination
insult
insult (v.)
intellect
intelligent
intelligently
intemperate
intense
intensify
intentionally

ay mm,

, tractor

KVpLOC

(')

,
,

'
,

178
interpretation of signs
interrogate
invisible
invite
involved, be
irascible
irk
irony
irritable
irritate
irritated, be very
irritation
jab
jettison
jointly
jokes, make
judge
judge right
just
just now
keep up
kind
kindness
king
kinsman
know
know beforehand
knowledge
labor
lad
large
later
laugh at
laughter
lavish
layman
laziness
leant
letter
liable, be
life
life, way of
lift up
lightly
like
like (adv.)
like (v.)
likely
liking

Philodemus On Frank

Criticism

CVflASiaXltG
kvmnpivu
doparoc
rapocKaXeo)

imxop,m
anpaxoXoc,

bpytXoc

pvrm
slpmria
BPEBLCTOC

epe0ifa

8wp8$i^opt,m
epeOicpbc, Kvicp-a

mfct4>opct
dxavrXsu}
KOIPOX

mm
arafk?
8mmoc
wprniM
rqpsu,

(pvXdrTO}

siBoc, yemc
<pl\0<pp0CVV7]
BaciXevc
rpocr\K<jiv
JLVUCKU),

oiba,

cvpotba

xpboiba
Icropia
Toveu
p.eipctKLOP
dhpbc
vcrepov
sreyyeXdu,

biayeXdia

yeXioc

TEpnrbc
iSmrrfc
dpyia
KaTap-avdapu,
STiCToXrj
b<i>\icKaPO)

Bloc, fc)if
biaiTct
Exaipu
raparXijcioc
xotparX-qciop
(piXsu
EIKQC

rvvQdvopm

Index Verborum: English-Greek

limit
listen
little by little
live
logically
long stretch
long-term
look to
look-out, be on the
loss
loss, be at a
love
love (v.)
love, be in
lover of frankness
maddened, be
madness
magnitude
maintain
make a mistake
make claims for
make use of
malediction
malign
man
manage
mark, hit the
mark, miss the
mark, missing the
mean
measure
measure out
medicine
meet with
memorize
mention
merriment
mete out
mild
mildly
minimal
mishap
mixed
mock
mockery
moderate
moderately
moderation, in
moment (critical or right)

repiypafa

xowa
a r a okiyop
em\oyicrmmc

uaKpTT)c
Tohvxpvioc

KsTo),

eiakew(a

avnoonswa
crpricic

wopm

y d x n , ryduifctc,
crpyoi,

4>i\u

po:
<f)i\ovappr)cicTiic

Ovpopai
rpoia

uysOoc

cmfim
rapxofJLoti

Xpaom
KCCTapa
\aC<pT}IJLU
ryp
oiKovop.oi

Kararvyxv}
icoTvyxvu

cTxux:
pcoc

fxerpov
ueTp
mop

Tvyxpm
bia\ap.vui
VTOUPTjClC

bixvcic
P-epiw

\r)xpbc,

memc
ehxicToc

cvp4>op
P.8LKTC
cKUp.ua

erpmc
stioc
fiSTpiox
Katpc

rpoc

CTopyr\

4>I\6TT]C

180
move
move on
multitude
music, make
must
naturally inclined, be
nature
nearby
necessarily
necessary, be
necessary, it is
necessity
need
need, be in
need, in
need (v.)
neglect
new
nicely
nobility
nobly
notice, escape
obdurate
obey
observe
obstruct
obtain
obvious
obvious that
occasional
occur
offense
offensive, be
office
offshoot
old
old age
old, grow
old man
one's own
one's own, acknowledge as
only
operation
opinion
opinion, have the
opportunity
oppose
opposed
opposite

Philodemus On Frank

Criticism

XPV

,
,

Index Verborum: English-Greek

order
orderliness
ought
outstanding
overlook
own (one's)
pained, be
painful
painful, more
painfully
pardon
parent
pass
passion
passionate for, be
peer
people
perceive
perceive in common
perceive (in oneself)
perfect
perfect (v.)
perfection
perform
persistence
persistently
person
person-tamer
persuade
philosopher
philosophy
philosophy, practice
pique
pity
place
place (v.)
pleasantly, more
please
pleasing
pleasurably
pleasurably, most
pleasure
pleasure, with
pleasurelessly
plentiful
point of departure
point out
polite
politely

mksvm
KCUOC

oxoc

wapopa
Bioc
bvvopm
bvpr\poc
kymv
TfiptXvTCiJC
cvyypur]

yovevc
Tappxoum
Ovp.bc, rciOoc
pu!
r\hiKi6TT]c
bijuoc
cwopw

cwawOepofim
cwawBevoai
TSkSlOC
TEXSIU!

reXeLrric, rkoc
mn}a fparrw
vpocKapTspricic
TpocKapTepijnKx
otvQpuiToc,
rpcuicov
v9puTobav.vT)c
reido)
4>i\co<poc
<t>L\oc(xpia
<j>L\oco<t>ui
t

Um
T-KOC

TLfhjUL
"i&mv

pcud
4>0\oc

il&m
pmpt)(c
Voopri

rfc
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beiKPvp.1,

crioc
cTsitC

wapabsiKPVfii,

182
politeness
politician
portray
possessed
possible
power
powerful, be
practically
practice
practice an art
praise
praise (v.)
pray
precise, be
preconceive
predominantly
preferable
preparation
present
pretend
pretense
pretty much
prevent
private
probe
proceed
procrastination
profit
prognostication
progress
prominent
promptly
prone
properly
propose for consideration
provision
prudence
publicly
puff up
puffed up
purchase
pure, be
purge
purge (v.)
purification
purify
put
put forward
quality

Philodemus On Frank Criticism

aTcewprip.icp.bc

p.ip.eop.ai

mtdcxetoc
BVPO/MC

bvvapai
kfAWpatcrmc
ayoi
biafaXoTexvEO)
alvsac,

exaivoc

eiraimu
evxopai

dupst-Bow

rpoXauBavu
rXeovafrvTUc

KpSLTTWV
wpoicaTacmm}
bibwp.1, BTSXO), rapexu,
vpocTOiiop.ai,

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T\dcp.a

n<a\vu>
biamvEio

epxopai,

rpoBaivw

avaBoXrj
bvivapai
rpocrifieiacic

TPOKOTT)
VTEPSXUV
xpoxeipax

8VETL<p0p0C
Kara

rpbxov

bwoTtisftai
rapacKEvr}
(PPOVTJCLC

KOIVOX
SKxavvbw

avaT8Tap.evoc

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KEUOW
KaBapctc
ayvevo)

riOsfiat, T10T)P,L
xpoBdWio
woibrqc

Tpoc4>epop.ai

Index Verborum: English-Greek

quickly
reach
rear
rear the neck
reason
reason (cause)
reason (v.)
reason falsely
reasonable
reasonable argument
reasonably
rebuke
rebuke (v.)
receive
recognition
recognize
recourse
recover
reduce
reform
refrain
rejoice
rejoinder
relationship
relax
relevant
relieve
rely
remember
remind
reminder
remiss, be
remit
renew
repeat
repel
report
reproach
reproach (v.)
reprove
reputation
reputation, be eager for
reputation, desire for
reputation, fond of
repute, i l l
resemblance
resist
resolutely
resource

, "k&yoc
,

, ,

,
,

,
,
,

184
respond (with)
restore
restore fully
restrain
result
resume
return
return (v.)
reveal
revelation
revere
reverence
revile
rhythms, expert in
richness
ridicule
ridicule (v.)
ridiculous
right
rightly
rigidly
rise
risked, it must be
ruin, come to
rule
rule (v.)
run up
said, must be
sailing
salvation
save
savior
say (future)
saying
scalpel
scholar
soom
scrutinize
second
secret, act in
security
see
seek
seem
seem (the case)
seen, be
seize
seldom
selectively

Philodemus On Frank

Criticism

, ,

mrayskacroc

xayiox

,
,
,

Index Verborum: English-Greek

senseless
sententious
separation
serious
service, do a
set
set forth
setting right
shame
shameful
share
share (v.)
sharp
shout at
show
show off
shown, be
shrink from, one must
shun
shy
shy away
sick
sign
signs, infer from
signs, interpretation of
silence
silly
similarity
simile
simply
sincerely
skilled
skillfully
skim
skin, get under one's
slander
slander (v.)
slanderer
slave
slight
slip
slip (v.)
slip up
sluggish
smack of
snappish
sociability
sociable
sociably

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ri&rifii

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repLavTi^om

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crjeiooaL

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bCKOTqc
boioxtc
a-rXax

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vrxvox:

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Start TTW
vutipbc
rpocaXXu
rspupop
Koivbc, wonoc
repupEpoevoc

186
solemnly, most
son
sophistical
soul
sound
sparing, be
sparingly
speak
speak badly of
speak frankly
speak out (future)
speech
spirit
spot
stage, bring on
stamp
state
statement
status
stay
sting
sting (v.)
stinging
stop
strained
stress
strict
strictly
stride
strip
strong
strongly
strut
student
subject
submit
subordinate
subtle
subtly
succeed
success
sudden
suffer
suffer undeservedly
suffice
suitable
suitable, be
suitably

Philodemus On Frank

Criticism

csp.voTa.Ta

doc
C04>LCTIK0C

VTOKpsidofiai

cwavUac
XaXeco
overflew
imwappticia{ouau,
rappycidfa
s^epeoi

Tappycidfaum,

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6vp.be

Xmpiop
eicdyu)
CKKOTTW
dictTiOriui
4>dcic
rdyua
p.evw
Srjyubc

Mtcvm
brfKTLKOC

mvofim
ETLTeTapevoc

dmractc
6iKpt.04c
a*cpc
wspiratsu
yvp.vb<j3
lexvpbe
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ai^vikoc
dXyeu,

rdcxu

dmiwwaBm
aTcoxpdu)
UlOC
rpocfiKUi
wpoaqmPTWC

Index Verborum: English-Greek

suited, be
superiority
supplies
suppose
surmount
surpass
suspect
swagger
sweetest
swelling
sympathetically
sympathy
take
take into account
take up
talk
talk back
tame
tame human beings
tame like a colt
teach
teacher
tear
tell
ten thousand
tender
tentative, be very
terrible
terribly
test
thankful, be
thankfulness
theoretical
think
think right
think worthy
time
today
toil
tolerate
tone
tongue
topic
totally
touch upon
train a chorus
transfer
transfer (v.)
transmit

, ,

, ,
,

, ,

, ,

188
treat
treat fully
treat (medically)
treat roughly
treatment
trip, make a
trip up
trouble, give
truly
truth
truthful
try
turn away
turn away (trans.)
turn out
tyrannically
unable, be
unaccepted
unbeknownst
understand
understanding
undo
unendurable
unexamined
unexpected
unfriendly
unhesitatingly
unmovable
unrecognized, be
unspoken
untoward
untreatable
unworthy
upbraid
upbringing
upset
urge on
utter
vain
vehement
vehemently
very
vexed, be
vice
vigorously
virtue
voluntarily
vulgar
vulgarity

Philodemus On Frank

Criticism

, ,

Index Verborum: English-Greek

wage
wait for
wandering about
want
want (v.)
wanting, be
war, make
ward off
watchfulness
way
weak
weaken
weakness
welcoming (n.)
well
well disposed
well-being
wheedling
whip
whole
winged
wise
wish
withdraw
woman
word
work, hard
world
wormwood
worth
worth (adj.)
worthy
write
wrong
wrongly
young
youngster
youth

CTaviC

'

-
, ,

INDEX NOMINUM
Alexander
Apollonides
Capaneus
Cleanthes
Colotes
Democritus
Dositheus*
Epicurus
Heracles
Heraclides
Hermarchus
Idomeneus
Leonteus
Leontion
Maison*
Metrodorus
Philonides (?)
Polyaenus
Pythocles
Socrates*
Timocrates
Zeus

24.8
49.8-9,73.5
Xa.6
Vb.2-3
9.5
20.8
T2.6.7
4.10, 6.5, 9.3, 15.9, 20.9, 45.8, 49.6,
49.10, 55.5, 72.2, 73.3-4, T14.end.5
87.1-2
20.10,49.2
T2.6.7
72.2-3, T2.6.6
6.5, '17.6.5
9.3
XIIb.4
15.9-10, Vb.3-4, Via. 10-11
28.2
49.7, Via. 10, VIb.14. T14.end.4-5
6.6, 6.7, *6.12, T2.6.6
Xa.12
XXb.3
#12.6, 83.5, Xa.8, XIIa.8

191