Toxaris vel amicitia

Mnesippos What do you say, Toxaris? Do you Scythians sacrifice to Orestes and Pylades, and believe in them as gods?

Toxaris We sacrifice to them, certainly; still we do not hold them to be gods, but good men.

Mnesippos But is it customary with you to sacrifice to good men, too, when they die, just as you do to the gods?

Toxaris Not only that, but we keep feast-days and holidays in their honor.

Mnesippos What do you hope to get from them? Surely you don't offer sacrifice for the sake of getting the good-will of dead men.

Toxaris It is no harm to have even the dead on your side. But we also consider that we act for the advantage of the living by keeping the great and good in mind, and for this reason we honor the dead. For it is our belief that by these means many of our people will conceive a desire to be such men as these were.

Mnesippos You are right about that. But what was it you found so admirable in Orestes and

But if it is not for these achievements that you honor Orestes and Pylades, tell me, Toxaris, what else they ever did for your good, in return for which you have now reversed your former judgment and sacrifice to them, bringing victims to those who once came extremely near being victims themselves. It seems absurdly inconsistent with the past.

Toxaris And yet, Mnesippos, those were noble deeds, though you laugh at them. Just think, they were only two men, and yet they dared this gallant adventure; sailed all this distance from home and ventured into the Pontos, unknown as yet to the Greeks, except those who manned the Argo in the expedition against Kolchis, and they were not frightened by the stories about this sea or its name of "The Inhospitable," gained for it, I suppose, by the savage tribes on its shores. And when they were captured they took the affair in such a courageous way that they were not contented merely to make their escape, but when they had first taken their revenge and carried off the statue of Artemis, then they sailed away. Now, are not these wonderful achievements, and really worthy of divine honor from any one who gives bravery his approval? Still, it is not because we see these traits in Orestes and Pylades that we deem them heroes.

Mnesippos Do go on and tell of something else they did, really divine and godlike. As far as their voyage and their journey into foreign lands are concerned, I could show you a great many more godlike among the merchants, particularly the Phoenicians, who not only sailed into the Pontos and as far as the Maiotis and the Bosporos, but to every point in Greek or barbarian wa- These people make an annual round of ters.

Toxaris Now listen, my amazing friend, and observe how much more candidly we barbarians judge good men than you Greeks. In Argos and Mykenai there is not even a noble tomb to be seen of Orestes and Pylades, but in our country there is shown a temple raised to them in common, as was natural since they were comrades, and sacrifices are offered to them and all other honors. The fact that they were foreigners, not Scythians, does not in the least prevent their being adjudged good men. For we do not ask whence noble and good people come, and we bear them no grudge for working good deeds, even if they are not our friends. On the contrary we applaud their acts, and adopt them as countrymen on the strength of them. But what we chiefly wondered at and praised in these men was this, that they seemed to us to be the noblest pair of friends in the world, and authorized to lay down for the rest of mankind the principle that friends must share all fortunes, and thus win the reverence of the best of the Scythians.

Our ancestors inscribed an account of their sufferings with each other, or for each other, on a

In this picture we can see best how much tenderness they showed for each other in the struggle with the Scythians. For the artist has depicted each careless of his own opponents, but warding off attacks on his friend, and trying to receive the missiles intended for him, thinking it nothing to

Mnesippos Toxaris, I see that the Scythians have not only been great archers, and better than other nations in warlike pursuits, but are also the most persuasive orators in the world. For though I was of the other opinion a while ago, I now think you are quite right to deify

Toxaris Whether we are juster and more pious than the Greeks in these other matters, such as our relations with our parents, is not a point that I care to dispute with you at present; but it is easy to show that Scythian friends are far truer than Greek friends, and friendship is made more of by us than by you. Now, by the gods of the Greeks, do not take it ill if I tell you some of the things I have noted in my long stay among you. You seem to me to be able to discuss friendship, it is true, better than other people, but your practice of it is by no means worthy of your preaching. In fact, you are perfectly satisfied when you have eulogized it and shown how great a good it is, and in time of need you forsake your theories and make your escape somehow

Come, now, let us do something of this sort, if it takes your fancy. Let us leave the friends of old whom you or I could count out of the question; for under that head you would be rich in them, summoning many credible poets to testify to the friendship of Achilles and Patroklos, and the camaraderie of Theseus and Peirithoos and the others, singing them in metre with the most beautiful language. But let us select a few from our contemporaries and tell their exploits-I for Scythia, you for Greece-and he who is victorious and able to produce the best friends will be openly the better man, and will proclaim his the better country, because he has won in a very noble

Mnesippos It is no joke, Toxaris, to venture single combat with a man like you for opponent, equipped with arguments so pointed and so apt. However, I will not basely leave the whole Greek cause in the lurch on such short notice and retire before you; for, seeing that so many Scythians, as your stories and ancient paintings show, of which you delivered such a vigorous account a little while ago, were worsted by two, it would be a great scandal if all the Greeks, so many nations and so many cities as they are, should lose their case by default to you. If this should happen, it would be fair to cut off, not my right hand, as your custom is, but my tongue. But shall we limit ourselves as to the number of friendly exploits, or shall he who is able to mention most have so much better chance of victory?

Toxaris Oh dear, no. Let us agree that victory shall not lie in the number of exploits; but if yours are better and more striking than mine, though the same in number, they will, of course, wound me more vitally, and I shall give way sooner before their blows.

Mnesippos Very well. Let us agree how many are enough. Five apiece, it strikes me.

Toxaris I think so, too. But first declare, and upon oath, that you will speak the very truth. Otherwise, to invent this kind of thing is no great job, and refutation would be difficult; but if you should take your oath it would be impious not to believe you.

Mnesippos We will swear, if you do not think an oath superfluous. But which of our gods do you Or will the God of Friendship do?

Toxaris Certainly; but I will take our national oath when it is my turn to speak.

Mnesippos Then let Zeus, the God of Friendship, witness that all I shall tell you I speak either of my own knowledge or having learned from others, with all the exactitude in my power, and adding nothing of my own to the story.

[His first story celebrates the friendship of Agathokles of Samos for Deinias of Ephesos. Deinias was a very rich young man, who was surrounded by evil companions, and soon wasted his whole substance in riotous living. Thereupon Agathokles, a man of moderate means and his friend from childhood, whose good advice had made him insupportable in the heyday of Deinias's prosperity, sold the house of his fathers and handed over the proceeds to his friend. Deinias finally killed two persons in a disgraceful

Toxaris I wish you were not on oath, Mnesippos, so that I might be at liberty to disbelieve your story. By your account this Agathokles is a true Scythian in friendship. I hope you are not going to tell of any one else like him.

Mnesippos Then hear about another, Euthydikos of Chalkis. Simylos, the ship-master of Megara, told me the story, swearing that he had seen the thing with his own eyes. He said he was sailing from Italy to Athens early in the autumn, carrying passengers from various places, and among these were Euthydikos and Damon his friend, a Chalkidian like himself. They were of the same age, but Euthydikos was strong and robust, while Damon was pale and feeble and seemed to be just recovering from a long illness. Now, as far as Sicily, Simylos said, the voyage was prosperous, but when they had passed through the strait and come out into the Ionian Sea a great storm fell upon them. It would be useless to give the details-whelming waves and waterspouts and hail-storms and all the horrors of a gale. But when they were just off Zakynthos,

When Euthydikos, who happened to have his clothes off in bed, heard it, he threw himself into the sea, got hold of Damon, who had already given upall this could be seen from a distance in the bright moonlight—and swam along with him, helping to keep him above water. Those on the ship were eager to help them and full of pity for their fate, but they could no nothing, running before such a gale. One thing only was possible, and that they did; they threw overboard for them a great number of corks and some puntingpoles, so that they might swim on one of these if they chanced on it; and finally they threw over the companion - ladder bodily, which was a large one. Consider, now, in Heaven's name, what stronger proof of affection a man could give to his friend who had fallen by night into such a wild

Toxaris Were they lost, Mnesippos, or were they saved by some miracle? I am greatly alarmed about them.

Mnesippos Be comforted. They were saved, and they are in Athens at this moment, pursuing philosophy. Simylos could only tell me what he saw that night, that the one fell overboard and the other leaped after him, and that they were swimming together as far as they could be seen in the night. But the sequel I learned from Euthydikos's friends. In the first place, they came upon some of the corks and supported themselves on these, swimming with difficulty; and later, towards daybreak, they saw the companion and swam to it, and, mounted on this, they swam easily the rest of the way to Zakynthos.

After these, who are not bad specimens in my opinion, hear of a third man no whit worse than they. Eudamidas of Corinth, himself a very poor

But the heirs to whom these things were bequeathed came as soon as they heard of it, and carried out the provisions of the will. Now, Charixenes died only five days. later, and Aretaios showed himself the best of heirs by assuming both his own share and the other's. He still supports Eudamidas's mother, and the daughter he gave in marriage not long

Toxaris He, too, is a noble man. But I admire far more the confidence which Eudamidas placed in his friends. He showed that he, too, would have done likewise for them, even if the duty had not been left him by will, and would have been the first to come as the unappointed heir of such a legacy.

Mnesippos You are right. But I will tell you of a fourth, Zenothemis, the son of Charmoleos, from Marseilles. He was pointed out to me in Italy when I was there on an embassy from our government, and he was a tall, handsome man, and apparently rich. There sat beside him in his carriage a woman who was hideous in every way. Her right side, moreover, was withered, and she had lost an eye. She was altogether deformed, a revolting scarecrow. On my expressing wonder that a man so handsome and in the prime of life could endure to have such a woman

But Zenothemis, to whom he was pouring out these griefs, said to him, “Cheer up, Menekrates. You are not utterly destitute, nor will your daughter fail to find a bridegroom worthy of her race." So saying, he took him by the hand, led him to his house, and presented him with a share of his