Texte grec :
| [72,0] ΠΕΡΙ ΤΟΥ ΣΧΗΜΑΤΟΣ.
(1) Διὰ τί ποτε οἱ ἄνθρωποι, ὅταν μέν τινα ἴδωσιν αὐτὸ μόνον
χιτῶνα ἔχοντα, οὔτε προσέχουσιν οὔτε διαγελῶσι, λογιζόμενοι τυχὸν
ὅτι ναύτης ἐστὶν ὁ ἄνθρωπος καὶ ὅτι οὐδὲν δεῖ καταγελᾶν τούτου
ἕνεκα· ὁμοίως οὐδ´ εἴ τινα ἴδοιεν γεωργοῦ στολὴν ἔχοντα ἢ ποιμένος,
ἐξωμίδα ἔχοντα ἢ διφθέραν ἐνημμένον ἢ κοσύμβην ὑποδεδυκότα
οὐ χαλεπαίνουσιν, ἀλλ´ οὐδὲ προσποιοῦνται τὴν ἀρχήν,
(2) ἡγούμενοι προσήκειν τὴν στολὴν τῷ τοιοῦτόν τι πράττοντι. τούς
γε μὴν καπήλους ἑκάστοτε ὁρῶντες πρὸ τῶν καπηλείων ἀνεζωσμένους
οὐδέποτε τωθάζουσι, καταγελῷεν δ´ ἂν τοὐναντίον, εἰ μὴ
οὕτως ἐνεσκευασμένοι εἶεν, ὡς οἰκείου τοῦ σχήματος ὑπάρχοντος
τῇ ἐργασίᾳ, ἣν μεταχειρίζονται. ἐπειδὰν δέ τινα ἴδωσιν ἀχίτωνα
ἐν ἱματίῳ κομῶντα τὴν κεφαλὴν καὶ τὰ γένεια, οὐχ οἷοί τέ εἰσι
πρὸς τούτους τὴν ἡσυχίαν ἄγειν οὐδὲ σιγῇ παρέρχεσθαι, ἀλλ´
ἐφίστανται καὶ ἐρεθίζουσι καὶ ἤτοι κατεγέλασαν ἢ ἐλοιδόρησαν καὶ
ἐνίοτε ἕλκουσιν ἐπιλαβόμενοι, ὅταν τινὰ ὁρῶσι μὴ πάνυ ἐρρωμένον
αὐτὸν μηδὲ ἄλλον μηδένα παρόντα τὸν ἐπιβοηθήσοντα, καὶ
ταῦτα εἰδότες ὅτι τοῖς καλουμένοις φιλοσόφοις ξυνήθης ἐστὶν ἡ
(3) στολὴ αὕτη καὶ τρόπον τινὰ ἀποδεδειγμένη. ὃ δὲ ἔτι τούτου
παραδοξότερον· ἔνθα γὰρ ἐνίοτε βλέπουσιν ἀνθρώπους, τοὺς μέν
τινας πίλους ἐπὶ ταῖς κεφαλαῖς ἔχοντας, ὡς νῦν τῶν Θρᾳκῶν τινες
τῶν Γετῶν λεγομένων, πρότερον δὲ Λακεδαιμόνιοι καὶ Μακεδόνες,
ἄλλους δὲ τιάραν καὶ ἀναξυρίδας, καθάπερ οἶμαι Πέρσαι τε καὶ
Βάκτριοι καὶ Παρθυαῖοι καὶ ἄλλοι πολλοὶ τῶν βαρβάρων· οἱ δὲ
ἔτι τούτων ἀτοπώτεροι εἰώθασιν ἐπιδημεῖν πτερὰ ἔχοντες ἐπὶ
ταῖς κεφαλαῖς ὀρθά, ὥσπερ Νασάμωνες—οὐκοῦν οὐδὲ τούτοις
πάνυ τι τολμῶσι πράγματα παρέχειν οὐδ´ ἐνοχλεῖν προσιόντες.
καίτοι Γέτας μὲν ἢ Πέρσας ἢ Νασάμωνας, τοὺς μὲν οὐ πολλοὺς
(4) βλέπουσι, τοὺς δὲ σπανίως ἐπιδημοῦντας· τῶν δὲ τοιούτων ἀνθρώπων
ὀλίγου νῦν μεστὰ πάντα, καὶ σχεδὸν πλείους γεγόνασι τῶν
σκυτοτόμων καὶ κναφέων καὶ τῶν γελωτοποιῶν ἢ ἄλλην ὁποίαν
βούλει τέχνην ἐργαζομένων· ὥστε καὶ ἐφ´ ἡμῶν ἴσως ῥηθῆναι
εἰκότως ὅτι πλεῖ πάντα ὁμοίως ἀκάτια καὶ πᾶσα βοῦς ἀροτριᾷ.
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Traduction française :
| [72,0] THE SEVENTY-SECOND DISCOURSE : ON PERSONAL APPEARANCE.
(1) WHY on earth is it that, whenever men see somebody
wearing a tunic and nothing more, they neither
notice him nor make sport of him ? Possibly because
they reason that the fellow is a sailor and that there
is no occasion to mock him on this account. Similarly,
if they should spy some one wearing the garb of a
farmer or of a shepherd—that is, wearing an exomis
or wrapped in a hide or muffled in a kosymba —they
are not irritated, nay, they do not even notice it to
begin with, feeling that the garb is appropriate to
the man who follows such a calling. Take our tavern-keepers
too ; though people day after day see them
in front of their taverns with their tunics belted high,
they never jeer at them but, on the contrary, they
would make fun of them if they were not so attired,
considering that their appearance is peculiarly suited
to their occupation. But when they see some one
in a cloak but no tunic, with flowing hair and beard,
they find it impossible to keep quiet in his presence
or to pass by in silence ; instead, they step up to
him and try to irritate him and either mock at him
or speak insultingly, or sometimes they catch hold
of him and try to drag him off, provided they see
one who is not himself very strong and note that no
one else is at hand to help him ; and they do this
although they know that the garb he wears is customary
with the philosophers, as they are called, yes, as
one might say, has been prescribed for them.
(3) But what is even more astounding still is this.
Here in your city from time to time are to be seen
persons, some of whom are wearing felt caps on their
heads—as to-day certain of the Thracians who are
called Getae do, and as Spartans and Macedonians
used to do in days gone by—and others wearing a
turban and trousers, as I understand Persians and
Bactrians and Parthians and many other barbarians
do ; and some, still more outlandish than these, are
accustomed to visit your city wearing feathers erect
on their heads, just as do the Nasamonians ; yet
the citizens do not have the effrontery to make any
trouble at all even for these, or to approach and
annoy them. And yet as for Getae or Persians or
Nasamonians, while some of them are seen here in
no great numbers and others rarely visit here, the
whole world to-day is virtually crowded with persons
such as I have described, yes, I might almost say
that they have grown more numerous than the shoemakers
and fullers and jesters or the workers at
any other occupation whatever. Therefore in our
day too possibly it could be said with good reason
that every catboat is under sail and every cow is
dragging a plow.
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