LCL 470: 610-611
1. Ὁ4 Πινδάρου Καινεὺς εὔθυναν5 ὑπεῖχεν, ἀπιθάνως Dἄρρηκτος σιδήρῳ καὶ ἀπαθὴς τὸ σῶμα πλαττόμενος εἶτα καταδὺς ἄτρωτος ὑπὸ γῆν “σχίσας ὀρθῷ ποδὶ γᾶν” ὁ δὲ Στωικὸς Λαπίθης, ὥσπερ ἐξ ἀδαμαντίνης ὕλης ὑπ᾿ αὐτῶν τῆς ἀπαθείας κεχαλκευμένος, οὐκ ἄτρωτός ἐστιν οὐδ᾿ ἄνοσος οὐδ᾿ ἀναλγὴς6 ἄφοβος δὲ μένει καὶ ἄλυπος καὶ ἀήττητος καὶ ἀβίαστος, τιτρωσκόμενος ἀλγῶν στρεβλούμενος ἐν κατασκαφαῖς πατρίδος ἐν πάθεσι οἰκείοις.7
- 1τοῦ omitted by E and B in title; σύνοψις τοῦ omitted by E in subscription and by Catalogue of Lamprias 79.
- 2τῶν ποιητῶν οἱ στωϊκοὶ -β.
- 3λέγουσι -E (title and subscription).
- 4Ὁ -omitted by A.
- 5εὐθύνην -B.
- 6ἀνελγὴς -n; οὐδ᾿ ἀναλγὴς -omitted by B.
- 7οἰκείοις -Pohlenz (cf. Plutarch, Demosthenes xxii, 5–6 [856 a-b]); τοιούτοις -mss.
Conspectus of the Essay, “the Stoics Talk More Paradoxically Than the Poets”
1. The Caeneus of Pindar used to be taken to task for being an implausible fiction with his invulnerability to iron and his physical insensitivity and his having at last sunk down underground unwounded “as erect on his feet he split the earth asunder”a; but the Lapith of the Stoics, whom they have made out of insensitivityb as if they had forged him of steel, is not immune from wounds or disease or pain but remains fearless and undistressed and invincible and unconstrained while wounded, in pain, on the rack, in the midst of his country’s destruction, in the midst of his own private calamities. And, while the
- aPindar, frag. 167 (Bergk, Schroeder, Snell)=204 (Turyn)=150 (Bowra); for ὀρθῷ ποδί cf. B. L. Gildersleeve on Olympian xiii, 72. Concerning Caeneus, the invulnerable Lapith who was overwhelmed by the Centaurs with tree-trunks and beaten into the ground, see Acusilaus, frag. 22 (F. Jacoby, F. Gr. Hist. I A, p. 33 and a, p. 379)=frag. 40 a (i, pp. 59–60 [Diels-Kranz]); Apollonius Rhodius, Argonautica i, 57–64; Orphei Argonautica 170–174; Ovid, Metamorphoses xii, 189–209 and 459–535; Apollodorus, Epitome i, 22 (L.C.L. ii, pp. 150–151); J. T. Kakridis, Class. Rev., lxi (1947), pp. 77–80. Plutarch in Quomodo Quis . . . Sentiat Profectus 75 e refers to the earlier transformation of Caeneus from a woman and does so there too in comparison with a Stoic paradox. Cf. also Servius on Vergil, Aeneid vi, 448 (ii, p. 69, 13–18 [Thilo–Hagen]) and E. Kraggerud, Symbolae Osloenses, xl (1965), pp. 66–71.
- bThe Stoics in fact distinguished the ἀπάθεια of the sage, which is imperturbability, from the callous insensitivity of base men (S.V.F. iii, frag. 448). For what follows concerning the sage in this paragraph cf. S.V.F. iii, frags. 363, 381, 438, 567–588, 591 and the story of Persaeus in S.V.F. i, frag. 449.