XI. HIPPIAS 1. Plato Hipp. min. 363 B: περὶ ἐκείνου οὖν ἡδέως ἄν, εἰ βουλομένῳ ἐστὶν Ἱππίᾳ, ἀναπυθοίμην, ὅπως αὐτῷ δοκεῖ περὶ τοῖν ἀνδροῖν τούτοιν (de Achille et Ulixe), πότερον ἀμείνω φησὶν εἶναι, ἐπειδὴ καὶ ἄλλα πολλὰ καὶ παντοδαπὰ ἡμῖν ἐπιδέδεικται καὶ περὶ ποιητῶν τε ἄλλων καὶ περὶ Ὅμήρου. – … Ἱππ. καὶ γὰρ ἂν δεινὰ ποιοίην... εἰ Ὀλυμπίαζε μὲν εἰς τὴν τῶν Ἑλλήνων πανήγυριν... ἀεὶ ἐπανιὼν οἴκοθεν ἐξ Ἤλιδος εἰς τὸ ἱερὸν παρέχω ἐμαυτὸν καὶ λέγοντα, ὅ τι ἄν τις βούληται, ὧν ἄν μοι εἰς ἐπίδειξιν παρεσκευασμένον ᾖ, καὶ ἀποκρινόμενον τῷ βουλομένῳ, ὅ τι ἄν τις ἐρωτᾷ, νῦν δὲ τὴν Σωκράτους ἐρώτησιν φύγοιμι. Ad loci interpretationem quod attinet, adeundus est W. O. Friedel, De sophistarum studiis Homericis. Diss. Hal. I 157 sq. De Hippiae dictione Philostr. vit. soph. p. 210.12 K.: ἡρμήνευε δὲ οὐκ ἐλλιπῶς ἀλλὰ περιττῶς καὶ κατὰ φράσιν ἐς ὀλίγα καταφεύγων τῶν ἐκ ποιητικῆς ὀνόματα (κατὰ φύσιν traditur). V. Plato Protag. 337 C, Athenaeus 506 f ἐν δὲ τῷ Μενεξένῳ οὐ μόνον Ἱππίας ὁ Ἠλεῖος χλευάζεται, ἀλλὰ καὶ ὁ Pαμνούσιος Ἀντιφῶν καὶ ὁ {μουσικὸς} Λάμπρος.
2. Plato Phaedr. 267 B de Prodicο: ηὑρηκέναι ἔφη, ὧν δεῖ, λόγων τέχνην· δεῖν δὲ οὔτε μακρῶν οὔτε βραχέων, ἀλλὰ μετρίων. – … Σω. Ἱππίαν δὲ οὐ λέγομεν; οἶμαι γὰρ ἂν σύμψηφον αὐτῷ καὶ τὸν Ἠλεῖον ξένον γενέσθαι. Artiore quodam vinculo Prodicum Hippiamque fuisse conexos docent etiam Schol. in Hermog. W VII 9, 9 sq.: λέγουσιν αὐτὴν (sc. ῥητορικὴν) σοφιστικὴν καὶ ὁρίζονται οὕτως· λόγων ἰσχὺς περὶ τοῦ δοκοῦντος πιθανοῦ. τούτου δὲ τὴν πρόφασιν Πρόδικον καὶ Ἱππίαν φασὶ δεδωκέναι (v. supra B VIII 2).
3. Schol. in Platonis Gorg. 497 C (p. 913, 29 ed. Tur.): τὰ σμικρά τε καὶ στενά· οὕτως ἀπέσκωπτον οἱ σοφιστικοὶ ῥήτορες τοὺς διαλεκτικοὺς λόγους· καὶ Ἱππίας γοῦν περιτμήματα αὐτοὺς ἐκάλεσεν.
4. Χen. mem. IV 4, 6: (Σω.) οὐ μόνον ἀεὶ τὰ αὐτὰ λέγω, ἀλλὰ καὶ περὶ τῶν αὐτῶν, σὺ δʼ ἴσως διὰ τὸ πολυμαθὴς εἶναι περὶ τῶν αὐτῶν οὐδέποτε τὰ αὐτὰ λέγεις. – Ἀμέλει, ἔφη (sc.Ἱππίας), πειρῶμαι καινόν τι λέγειν ἀεί.
5. Clemens Alex. Strοm. VI 15 (II 434, 21 St.): φέρε ἄντικρυς μαρτυροῦντα ἡμῖν Ἱππίαν τὸν σοφιστὴν τὸν Ἠλεῖον, ὃς τὸν αὐτὸν περὶ τοῦ προκειμένου μοι σκέμματος ἧκεν λόγον, παραστησώμεθα ὧδέ πως λέγοντα· τούτων ἴσως εἴρηται τὰ μὲν Ὀρφεῖ, τὰ δὲ Μουσαίῳ <καὶ> κατὰ βραχὺ ἄλλῳ ἀλλαχοῦ, τὰ δὲ Ἡσιόδῳ, τὰ δὲ Ὁμήρῳ, τὰ δὲ τοῖς ἄλλοις τῶν ποιητῶν, τὰ δὲ ἐν συγγραφαῖς τὰ μὲν Ἕλλησι τὰ δὲ βαρβάροις. ἐγὼ δὲ ἐκ πάντων τούτων τὰ μέγιστα καὶ ὁμόφυλα συνθεὶς τοῦτον καινὸν καὶ πολυειδῆ τὸν λόγον ποιήσομαι. Inest βραχυλογία et καινολογία, cf. 4.
6. Plato Hipp. mai. 288 C/D Σω. ἐρεῖ τοίνυν μετὰ τοῦτʼ ἐκεῖνος, σχεδόν τι εὖ οἶδα ἐκ τοῦ τρόπου τεκμαιρόμενος· ὦ βέλτιστε σύ, τί δέ; χύτρα καλὴ οὐ καλὸν ἄρα; – Ἱππ. ὦ Σώκρατες, τίς δʼ ἔστιν ὁ ἄνθρωπος; ὡς ἀπαίδευτός τις, ὃς οὕτω φαῦλα ὀνόματα ὀνομάζειν τολμᾷ ἐν σεμνῷ πράγματι. Cf. Hippiae artis loquendi imitationem apud Platonem Protag. 337 C sq.
7. Plato Hipp. mai. 282A (Hippias): εἴωθα μέντοι ἔγωγε τοὺς παλαιούς τε καὶ προτέρους ἡμῶν προτέρους τε καὶ μᾶλλον ἐγκωμιάζειν ἢ τοὺς νῦν, εὐλαβούμενος μὲν φθόνον τῶν ζώντων, φοβούμενος δὲ μῆνιν τῶν τετελευτηκότων.
8. Plato Hipp. mai. 286 A: καὶ ναὶ μὰ Δί, ὦ Σώκρατες, περί γε ἐπιτηδευμάτων καλῶν καὶ ἔναγχος αὐτόθι εὐδοκίμησα διεξιών, ἅ χρὴ τὸν νέον ἐπιτηδεύειν. ἔστι γάρ μοι περὶ αὐτῶν παγκάλως λόγος συγκείμενος, καὶ ἄλλως εὖ διακείμενος καὶ τοῖς ὀνόμασι. πρόσχημα δέ μοί ἐστι καὶ ἀρχὴ τοιάδε τις τοῦ λόγου· ἐπειδὴ ἡ Τροία ἥλω, λέγει ὁ λόγος, ὅτι Νεοπτόλεμος Νέστορα ἔροιτο, ποῖά ἐστι καλὰ ἐπιτηδεύματα, ἃ ἄν τις ἐπιτηδεύσας νέος ὢν εὐδοκιμώτατος γένοιτο. μετὰ ταῦτα δὴ λέγων ἐστὶν ὁ Νέστωρ καὶ ὑποτιθέμενος αὐτῷ πάμπολλα νόμιμα καὶ πάγκαλα. Cf. Philostratus vit. soph. p. 210, 5 K.: ἔστιν δὲ αὐτῷ καὶ Τρωικὸς διάλογος, οὗ λόγος· ὁ Νέστωρ ἐν Τροίᾳ ἁλούσῃ ὑποτίθεται Νεοπτολέμῳ τῷ Ἀχιλλέως, ἅ χρὴ ἐπιτηδεύοντα ἄνδρα ἀγαθὸν φαίνεσθαι. Cf. supra 1 adn. Isocr. 1, 12. 13, 3. Xen. anab. 2, 6, 16. 18.
9. Plato Hipp. min. 364 C: φημὶ γὰρ (Hippias) Ὅμηρον πεποιηκέναι ἄριστον μὲν ἄνδρα Ἀχιλλέα τῶν εἰς Τροίαν ἀφικομένων, σοφώτατον δὲ Νέστορα, πολυτροπώτατον δὲ Ὀδυσσέα. De heroum triadibus cf. supra A III 7, v. etiam B XIX 10.
10. Plato Hipp. min. 368 C/D: πρὸς δὲ τούτοις (ἔφησθα sc. Hippias) ποιήματα ἔχων ἐλθεῖν καὶ ἔπη καὶ τραγῳδίας καὶ διθυράμβους καὶ καταλογάδην πολλοὺς λόγους καὶ παντοδαποὺς συγκειμένους. καὶ περὶ τῶν τεχνῶν δὴ ὧν ἄρτι ἐγὼ ἔλεγον ἐπιστήμων ἀφικέσθαι διαφερόντως τῶν ἄλλων καὶ περὶ ῥυθμῶν καὶ ἁρμονιῶν καὶ γραμμάτων ὀρθότητος, καὶ ἄλλα ἔτι πρὸς τούτοις πάνυ πολλά, ὡς ἐγὼ δοκῶ μνημονεύειν. καίτοι τό γε μνημονικὸν ἐπελαθόμην σου, ὡς ἔοικε, τέχνημα, ἐν ᾧ σὺ οἴει λαμπρότατος εἶναι. ‘πολλῶν καὶ παντοδαπῶν λόγωνʼ collectionis titulum Συναγαωγήν servavit Athenaeus XIII 609 a.
11. Plato Hipp. mai 285 C/D: Σω. (sc. quid Lacedaemonii a Hippia discere cupiant) ἀλλὰ δῆτα ἐκεῖνα, ἃ σὺ ἀκριβέστατα ἐπίστασαι ἀνθρώπων διαιρεῖν, περί τε γραμμάτων δυνάμεως καὶ συλλαβῶν καὶ ῥυθμῶν καὶ ἁρμονιῶν. Cf. Διαλέξεις 5, 11 ἐγὼ δὲ οὐ πράγματος τοσοῦτον ποτιτεθέντος ἀλλοιοῦσθαι δοκῶ τὰ πράγματα, ἀλλʼ ἁρμονίας διαλλαγείσας· ὥσπερ Γλαῦκος καὶ γλαυκὸς καὶ Ξάνθος καὶ ξανθὸς καὶ Ξοῦθος καὶ ξουθός. ταῦτα μὲν τὴν ἁρμονίαν ἀλλάξαντα διήνεικαν, τὰ δὲ μακρῶς καὶ βραχυτέρως ῥηθέντα, Τύρος καὶ τυρός, σάκος καὶ σακός, ἅτερα δὲ γράμματα διαλλάξαντα· κάρτος καὶ κρατός, ὄνος καὶ νόος. Vide etiam Aristoph. Nub. 636 sq., Plato Crat. 424 C, Xen. mem. IV 4, 7.
12. Aristot. poet. 1461 a 21: κατὰ δὲ προσῳδίαν (sc. δεῖ διαλύειν), ὥσπερ Ἱππίας ἔλυεν ὁ Θάσιος τὸ ‘δίδομεν δέ οἱʼ καὶ ‘τὸ μὲν οὗ καταπύθεται ὄμβρῳʼ. Fuerunt, qui dubitarent, essentne haec ad nostrum Hippiam referenda (cf. Friedel p. 159 sq.).
13. Aristot. Soph. el. 4, p. 166 b 1: παρὰ δὲ τὴν προσῳδίαν ἐν μὲν τοῖς ἄνευ γραφῆς διαλεκτικοῖς οὐ ῥᾴδιον ποιῆσαι λόγον, ἐν δὲ τοῖς γεγραμμένοις καὶ ποιήμασι μᾶλλον, οἷον καὶ τὸν Ὅμηρον ἔνιοι διορθοῦνται πρὸς τοὺς ἐλέγχοντας ὡς ἀτόπως εἰρηκότα ‘τὸ μὲν οὗ καταπύθεται ὄμβρῳʼ. λύουσι γὰρ αὐτὸ τῇ προσωδίᾳ, λέγοντες τὸ ου ὀξύτερον. καὶ τὸ περὶ τὸ ἐνύπνιον τοῦ Ἀγαμέμνονος, ὅτι οὐκ αὐτὸς ὁ Ζεὺς εἶπεν ‘δίδομεν δέ οἱ εὖχος ἀρέσθαι’, ἀλλὰ τῷ ἐνυπνίῳ ἐνετέλλετο διδόναι. Cf. scholiastarum ad locum adnotationes.
14. Xen. symp. 4, 62 (ad Antisthenem): οἶδα δέ σε (sc. Καλλίαν προαγωγεύσαντα) Ἱππίᾳ τῷ Ἠλείῳ, παρʼ οὗ οὗτος καὶ τὸ μνημονικὸν ἔμαθεν. Cf. supra A V 52. Plat. Hipp. mai. 285 E (Hippias): ἅπαξ ἀκούσας πεντήκοντα ὀνόματα ἀπομνημονεύσω. Ammianus Marc. 16, 5, 8. Διαλέξεις 9: μέγιστον δὲ καὶ κάλλιστον ἐξεύρημα εὕρηται μνάμα καὶ ἐς πάντα χρήσιμον, ἐς τὰν σοφίαν καὶ ἐς τὸν βίον κτλ., quae ad Hippiam post Duemmlerum rettulit H. Gomperz p. 179.
15. Stob. III 42, 10: Πλουτάρχου ἐκ τοῦ <περὶ τοῦ> διαβάλλειν. Ἱππίας φησίν, ὅτι δεινόν ἐστιν ἡ διαβολία, οὕτως ὀνομάζων, ὅτι οὐδὲ τιμωρία τις κατʼ αὐτῶν γέγραπται ἐν τοῖς νόμοις ὥσπερ τῶν κλεπτῶν· καίτοι ἄριστον ὂν κτῆμα τὴν φιλίαν κλέπτουσιν, ὥστε ἡ ὕβρις κακοῦργος οὖσα δικαιοτέρα ἔστὶ τῆς διαβολῆς διὰ τὸ μὴ ἀφανὴς εἶναι. Ex conclusione apparet non de oratorum διαβολῇ, quae vocatur, esse actum, quae quidem apud iudices in aperto fiebat. Duo invidiae genera ab eodem Hippia esse distincta ibidem III 38, 32 ex Plutarcho Stobaeus memorat.
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XI. Hippias 1. Plato Hipp. min. 363 B: So that is a point about which, if it is agreeable to Hippias, I should like to ask—what he thinks about these two men, which of them he says is the better; [363c] for he has told us in his exhibition many other things of sorts about Homer and other poets. . . . Hippias - Why, Eudicus, it would be strange conduct on my part, if I, who always go up to Olympia to the festival of the Greeks from my home at Elis, and entering the sacred precinct, offer to speak on anything that anyone chooses of those subjects [363d] which I prepared for exhibition, and to answer any questions that anyone asks—should now avoid being questioned by Socrates. With respect to the interpretation of this passage, one must consult W. O. Friedel, De sophistarum studiis Homericis. Diss. Hal. I 157 f. On Hippias’ diction see Philostr. Lives of the Sophists p. 210.12 K.: ‘He would interpret not in too succinct a manner, but rather at length, and in his phrasing he would be content with a few words taken from poetry.” See Plato Protagoras 337 C; Athenaeus 506 f: ‘In the Menexenos not only Hippias is mocked, but also Antiphon of Rhamnus and Lampros.’
2. Plato Phaedr. 267 B: (Prodicus) claimed to have invented the technique of giving appropriate speeches; ‘appropriate’ means neither long nor short, but in the middle. [Socrates:] Won’t we speak of Hippias? I think, in fact, that the stranger from Elea would agree. That Prodicus and Hippias were connected somewhat more closely is attested also in the Scholium on Hermog. W VII 9, 9 f.: ‘They say that rhetoric is sophistic and define it as “The power of speeches about what is regarded as persuasive.” And they say the reason for this definition has been provided by Prodicus and Hippias.” (See B VIII 2.)
3. Scholion on Plato’s Gorgias: The small and the narrow: this is how the rhetorician who were sophists made fun of dialectics. Hippias even called them “shavings”.
4. Xenophon, Memorabilia 4.4.6: (Socrates:) Not only do I always say the same, but also on the same topics too! But you, being very learned, probably never say the same thing on the same subjects.” – (Hippias:) “I certainly try to say something fresh every time.”
5. Clemens of Alexandria, Stromateis: Let us call on as an ally the sophist Hippias of Elis, who said the same things on this present topic as I am, to bear witness directly in front by saying more or less the following words: ‘Of these things some were said by Orpheus, some by Musaeus and, to put it shortly, by different people in different contexts – some by Hesiod, some by Homer, some by all other poets, some in Greek writings, some in non-Greek ones; I shall put together the greatest ones of each kind and make this speech of mine original and variegated.’ Here we find ‘short speaking’ and ‘new speaking’, cf. 4.
6. Plato, Hippias major 288 C-D: (Socrates:) After this, then, the man will ask, I am sure, judging by his character: “You most excellent man, how about a beautiful pot? Is it, then, not beautiful?” – (Hippias:) Socrates, who is the fellow? What an uncultivated person, who has the face to mention such worthless things in a dignified matter! Cf. the imitation of Hippias’ art of speaking in Plato Protagoras 337C f.
7. Plato, Hippias major 282 A: (Hippias:) I, however, am in the habit of praising the ancients and our predecessors rather than the men of the present day, and more greatly, as a precaution against the envy of the living and through fear of the wrath of those who are dead.
8. Plato, Hippias major 286 A-B: And by Zeus, Socrates, I have just lately gained reputation there by telling about noble or beautiful pursuits, recounting what those of a young man should be. For I have a very beautiful discourse composed about them, well arranged in its words and also in other respects. And the plan of the discourse, and its beginning, is something like this: After the fall of Troy, the story goes that Neoptolemus asked Nestor what the noble and beautiful pursuits were, by following which a young man would become most famous; so after that we have Nestor speaking and suggesting to him very many lawful and most beautiful pursuits. Cf. Philostratus Lives of the Sophists p. 210, 5 K.: ‘There is also a Trojan Dialogue by him, whose content is the following: In the conquered Troy Nestor teaches Neoptolemos, the son of Achilles, through which one shows himself to be a virtuous man.’ Cf. above 1 n.; Isocr. 1.12, 13.3; Xen. anab. 2.6.16 and 18.
9. Plato, Hippias minor 364 C: (Hippias:) For I say that Homer made Achilles the bravest man of those who went to Troy, and Nestor the wisest, and Odysseus the wiliest. On the groups of three heroes see above, A III 7, as well as B XIX 10.
10. Plato, Hippias minor 368 C-D: And in addition you (Hippias) said that you brought with you poems, both epics and tragedies and dithyrambs, and many writings of all sorts composed in prose; and that you were there excelling all others in knowledge of the arts of which I was speaking just now, and of the correctness of rhythms and harmonies and letters, and many other things besides, as I seem to remember; and yet I forgot your art of memory, as it seems, in which you think you are most brilliant. The title of a collection of ‘many writings of all sorts’ is transmitted as Synagoge (‘collection’) in Athenaeus XIII 609 a.
11. Plato, Hippias major 285 C-D: (Socrates:) Then perhaps (the Spartans wish to learn from you) those matters that you of all men know best how to discuss concerning the value of letters and syllables and rhythms and harmonies? Cf. Dialexeis 5.11: ‘I for my part think that meanings become different not so much through the addition of some new subject matter but through a change in accentuation, as in Glaûcus and glaukós, Xánthos and xanthós, Xoúthos and xouthós. These words change their meaning by changing the stress; others by being spoken longer or shorter, like Túros and turós, sákos and sakós; yet others through switching of letters: kartos and kratos (‘of the head’), onos and noos.’ See also Aristoph. Clouds 636 f., Plato Crat. 424 C, Xen. mem. 4.4.7.
12. Aristotle, Poetics 1461 a21: By intonation also (one must resolve); for example, the resolutions of Hippias of Thasos, his “δίδομεν δέ οἱ” and “τὸ μὲν οὗ καταπύθεται ὄμβρῳ.” Some have doubted whether these words really refer to our Hippias (cf. Friedel p. 159 f.).
13. Aristotle, Sophistic refutations 4, p. 166 b1: It is hard to phrase sentences against prosody, as far as dialectics without writing is concerned; it is easier, on the other hand, to do so in writings and poems. For example, some correct Homer’s text as a response to those who berate him for his allegedly irregular “τὸ μὲν οὗ καταπύθεται ὄμβρῳ.” They resolve it through prosody by pronouncing the ου more sharply. And regarding Agamemnon’s dream, that it was not Zeus himself who said “δίδομεν δέ οἱ εὖχος ἀρέσθαι,” but commanded the dream to give it. Cf. the notes of the scholiasts ad loc.
14. Xenophon, Symposion 4.62 (to Antisthenes): I know also that you introduced Callias to Hippias the Elean, from whom he got his memory system. Cf. above A V 52; Plat. Hipp. mai. 285 E (Hippias): ‘I can remember and repeat fifty words from hearing them once.’ Ammianus Marc. 16.5.8; Dialexeis 9: ‘Memory is said to be the most important and most honorable invention, and it is useful in every respect: wisdom, one’s life etc.’ This last passage has been restored to Hippias, after Duemmler, by H. Gomperz p. 179.
15. Stobaeus 3.42.10: From Plutarch in his book On Slander: ‘Hippias says that slander is a fearsome thing, and he calls it that because there is not even a penalty written down in the law for slanderers as there is for thieves, yet they steal the best of all possessions, friendship. Consequently, wanton violence, albeit criminal, is more just than slander because it is not hidden.’ From the last sentence it is apparent that the passage is not about the so-called slander (diabole) in the orators, which in court proceedings was done openly. In another citation from Plutarch (3.38.32) Stobaeus reports that Hippias likewise distinguished two types of envy. |