[61,15] ἐδήλωσε δὲ οἶμαι τὰ περὶ τὴν Κασσάνδραν γενόμενα ἐν τῷ Ἄργει καὶ τὸν Ἀγαμέμνονα αὐτόν, ὅτι νοῦν εἶχεν ἡ Χρυσηὶς ῥυσαμένη τῶν κακῶν τούτων ἑαυτήν. οὐκοῦν τὸ μήτε ἔρωτι μήτε βασιλείᾳ μήτε τοῖς δοκοῦσιν ἐνδόξοις καὶ ἀγαθοῖς νέαν οὖσαν ἐπαίρεσθαι μηδ´ εἰς πράγματα σφαλερὰ καὶ τεταραγμένην οἰκίαν καὶ εἰς φθόνον καὶ ζηλοτυπίαν αὑτὴν προέσθαι γυναικὸς σώφρονος καὶ τῷ ὄντι ἀξίας ἱερέως εἶναι θυγατρός, παρὰ θεῷ τεθραμμένης. (Interlocutrice) Τί οὖν; ἐκ τούτων σὺ φῂς νοῦν ἔχειν αὐτὴν (16) ἡγήσασθαι τὸν Ἀγαμέμνονα; (Dion) Οὐδαμῶς· οὐδὲ γὰρ εἰκὸς ἦν λέγειν αὐτὴν τοιοῦτον οὐδὲν πρὸς ἐκεῖνον· ἀλλ´ ἀπὸ τῶν ἄλλων συνεῖναι. (Interlocutrice) Πῶς οὖν οὔ φησι χαίρουσαν αὐτὴν ὁ ποιητὴς ἀπιέναι, καθάπερ τὴν Βρισηίδα λυπουμένην; (Dion) Ὅτι καὶ τοῦτο σωφρονοῦσα ἔπραττεν, ὅπως μὴ παροξύναι τὸν Ἀγαμέμνονα μηδὲ εἰς φιλονικίαν ἀγάγοι. δηλοῖ δὲ ὅμως, ὅπου φησὶν αὐτὴν ὑπὸ τοῦ Ὀδυσσέως τῷ πατρὶ δοθῆναι παρὰ τὸν βωμόν· ὣς εἰπὼν ἐν χερσὶ τίθει, ὁ δ´ ἐδέξατο χαίρων παῖδα φίλην. οὐ γὰρ ἂν οἶμαι λυπουμένην αὐτὴν ὁ πατὴρ ἐδέχετο χαίρων· οὐδ´ ἂν φίλην εἶπε τυχόν, εἰ μὴ σφόδρα ἠγάπα τοῖς γεγονόσι τὸν πατέρα. (17) (Interlocutrice) Εἶεν· ἀλλὰ τί μᾶλλον ἡ Χρυσηὶς ταῦτα ἐλογίζετο ἃ σὺ λέγεις ἢ ὁ Χρύσης καθ´ αὑτόν; (Dion) Ὅτι τὰ περὶ τὴν Κλυταιμνήστραν εἰκὸς ἦν μᾶλλον ἐκείνην πολυπραγμονεῖν· εἰ δὲ καὶ λογιζομένου τοῦ πατρὸς ταῦτα συνεχώρει καὶ ἐπείθετο, οὐδὲ τοῦτο φαῦλον. αἱ γοῦν πολλαὶ καὶ ἀνόητοι τοὺς ἐραστὰς μᾶλλον ἀγαπῶσιν ἢ τοὺς γονέας. (Interlocutrice) Διὰ τί οὖν, εἴπερ ἦν φρόνιμος, οὐκ ἐκώλυε τὸν Χρύσην ἐν τῷ φανερῷ δεῖσθαι τοῦ Ἀγαμέμνονος, ἵνα ἧττον ἐχαλέπαινεν; (Interlocutrice) (18) (Dion) Ὅτι ᾔδει τοὺς ἐρῶντας ἰδίᾳ μὲν πάντα βουλομένους χαρίζεσθαι τῷ ἔρωτι, τὸν δὲ ὄχλον αἰδουμένους ἐνίοτε, καὶ τὰ τοῦ θεοῦ στέμματα ἕξειν τινὰ ἡγεῖτο πρὸς τὸ πλῆθος δύναμιν, ὥσπερ καὶ ἐγένετο. (Interlocutrice) Ἀλλὰ ἐκεῖνο ἐνθυμοῦμαι πῶς συνέτυχε τὸν Ἀγαμέμνονα καὶ τότε τῆς τοῦ ἱερέως θυγατρὸς καὶ ὕστερον ἐρασθῆναι τῆς Κασσάνδρας, θεοφορήτου καὶ ἱερᾶς κόρης; (Dion) Ὅτι καὶ τοῦτο σημεῖον ὑπερηφανίας καὶ τρυφῆς, τὸ μᾶλλον ἐπιθυμεῖν τῶν παρανόμων καὶ σπανίων ἢ τῶν ἑτοίμων. (Interlocutrice) Οὐκ ἀντιλέγω τὸ μὴ οὐ φρόνιμον εἶναι τὴν Χρυσηίδα, εἰ ταῦτα οὕτω γέγονε. (Dion) Σὺ δὲ πότερον ἀκούειν θέλοις ἂν ὡς γέγονεν ὄντως ἢ ὅπως καλῶς εἶχε γενέσθαι;

[61,15] However, to my way of thinking, what happened in Argos both to Cassandra and to Agamemnon himself revealed that Chryseïs was a sensible woman to have saved herself from these disasters. Accordingly, that neither passion nor kingly station nor these things which are deemed glorious and good turned her head, young though she was, and that she did not plunge into perilous ventures and a disordered house and envy and jealousy -- these are the marks of a prudent woman, one truly worthy of being daughter of a priest, nurtured in the house of a god. (Interlocutrice) How so ? Do you mean that these are the reasons why Agamemnon thought her wise ? (16) (Dion) By no means, for it is not likely that she said any such thing to him ; rather that he formed his judgement on the basis of her conduct in general. (Interlocutrice) Why, then, does not the poet say that she departed in gladness, just as he says that Briser, departed in sorrow ? (Dion) Because in this too she was showing her prudence, her aim being not to exasperate Agamemnon or drive him to contentiousness. However, the poet makes the situation plain in the passage in which he says she was restored by Odysseus to her father beside the altar : "Thus having said, he placed her in his arms. And he rejoicing took his darling child." For, methinks, if she were sorrowing, her father would not be receiving her " rejoicing " ; nor, perchance, would the poet have called her "darling" unless she loved her father dearly for what had taken place. (17) (Interlocutrice) Very well ; yet why did Chryseïs reason thus rather than Chryses on his own account ? (Dion) Because it was to be expected that what concerned Clytemnestra would hold greater interest for Chryseïs ; but even if it was her father who reasoned thus and she agreed with him and followed his advice, that was no trifling feat either. At any rate most women in their folly are more devoted to their lovers than to their parents. (Interlocutrice) Why, then, if she really was sensible, did she not try to prevent Chryses from appealing to Agamemnon publicly, in order that he might be less angry ? (18) (Dion) Because she knew that, though in private lovers desire in every matter to gratify their passion, they are sometimes embarrassed in the presence of the crowd, and she believed that the fillets of the god had a certain power with the people, as proved to be the case. (Interlocutrice) Still here is something that troubles me. How did it happen that Agamemnon not only fell in love with the priest's daughter at the time in question, but afterwards with Cassandra too, a divinely inspired and holy maid ? (Dion) Because this too is a sign of pride and wantonness — to desire the forbidden and rare rather than the easily obtainable. (Interlocutrice) I do not gainsay that Chryseïs was prudent, if these things took place as you claim. (Dion) Would you rather hear how they assuredly did take place, or how it would be well for them to have taken place ?