Texte grec :
| [35,5] σχεδὸν δὲ τοῦτο καὶ ἐπ´ ἄλλων ἰδεῖν ἔστι γιγνόμενον· οἷον ἐπειδάν
τινες ὑπονοήσωσιν ἔχειν τινὰ τοῦτο αὐτό, ὃ τυγχάνουσι ζητοῦντες,
προσίασι καὶ ἀνερευνῶσιν· ἐὰν οὖν περιστέλλῃ καὶ μὴ
ἐθέλῃ δεικνύειν, ἔτι μᾶλλον ὑπονοοῦσιν· ἐὰν δὲ παραχρῆμα ἀποκαλύψῃ
καὶ γένηται φανερὸς οὐκ ἔχων οὐδέν, ἀπίασι, διημαρτηκέναι
νομίσαντες. πολὺ δὴ κρεῖττον τοῖς οὐ δεομένοις δόξης ἀποκαλύπτεσθαι
πρὸς τοὺς πολλοὺς καὶ φανερὸν τῷ λόγῳ ποιεῖν
αὑτὸν τοῖς δυναμένοις ξυνεῖναι {τὸν} ἄνθρωπον ὁποῖός ἐστιν. οἶμαι
γὰρ αὐτοὺς καταφρονήσειν σαφῶς {ὡς ἔγωγε νῦν πέπονθα} καὶ
οὐ ξυνήσειν ἀλλήλων ἡμᾶς, οὔτε ἐμὲ τῶν ἀκουόντων οὔτε ἐκείνους
τοῦ λέγοντος. τούτου δὲ αἴτιον ἔγωγε θείην ἂν ἐμαυτὸν μᾶλλον ἢ ὑμᾶς.
|
|
Traduction française :
| [35,5] This is virtually what you may see occurring with
other men also. For example, when certain people
suspect a man of having the very thing for which they
happen to be searching, they go up to him and put
him through a close questioning. If, then, he draws
his cloak about him and declines to uncover, they
are all the more suspicious, but if he immediately
unwraps and it becomes evident that he is concealing
nothing, they go away convinced that they have been
in error. You see, it is far better for those who are
not seeking notoriety to disclose themselves to the
people, and for a person by speaking to reveal himself
for the benefit of those who can understand what
sort of man he is. For I fancy that they will clearly
show contempt for me, to judge by the treatment
I have been receiving, and that we shall not understand
one another, neither I my audience nor they
their speaker. And the blame for this misunderstanding
I would set down to my account rather than to yours.
|
|
