That is a gorgeous format. What software did you use? That's exactly the kind of thing I had in mind.
Thank you!
I use Apache OpenOffice. I dusted off my NRSV and tried to replicate it exactly. The strangest thing I had to learn is that making the first number of the paragraph two-lines tall is called a "Drop Case", and that's standard in Office 365 as well. The other tiny numbers are "Superscripts", and the title is kept in a single column, versus the double-columned body.
The format is definitely gorgeous. The only real apprehension I have is to the use of headings. No doubt at all they are useful, but in getting rid of the issues that come from extreme segmentation, it would be good not to introduce another potential source of prejudice to the texts with our selection of headings that might make sense to us but might not ring exactly true ---- but which in any case were not in the original.
Probably on balance some kind of headings are appropriate, but it probably makes sense to be very conservative in labeling.
Of course anyone putting together their own format can and should make any design decisions that they feel is appropriate. I'm making this post not to criticize anything I see in the mockup but mainly to be sure that this aspect gets the discussion it deserves too.
Same issues go with the letters to Herodotus and Pythocles. They cry out for some kind of organizational headings, but we face the same decisions. Not really suggesting this but perhaps the formats some of the older books use where they put italicized headings in the right or left margin, which isolates them from the text?
Sort of like this from Bailey's Lucretius:
For what it is worth, I recently came across this "side-note" formatting popularized by someone named Tufte that apparently has a following, and can also be implemented in web formats:
Apparently a lot of the steam behind Tufte-style formatting is that "sidenotes" are easier to reference without losing one's place in the text than are footnotes or endnotes. Makes sense.
Tufte's the Big Dog when it comes to data visualization.
Thanks for letting me know that as I shall now try to read further into it.
"Data visualization" is a term that seems closely related to what we need to do to effectually drive home the big picture lessons.
In a sucker for chapter and verse. I was going to suggest chapter numbers instead of headers so we could have things like Principle Doctrines 2:5 but that's just me. The idea of marginal topics is a nice idea.
I really like the idea of using the Chapter:Verse designation if we can organize it appropriately. Groupings will risk subjectivity since they were not part of the original format, but I think they can be helpful to students (no different than translators of the Bible grouping things together for coherence).
I think Don is probably noticing some of the same linguistic devices that lead to natural groupings that I am. For example, KD 9-11 all being with conditional statements related to pleasure "If... then...". The same is true of 23-25 (I am not proposing that these should necessarily be grouped together, but they employ the same rhetorical structure).
I like grouping 27 and 28 together because they explicitly deal with friendship.
The last 10 dealing with Justice might justify being their own group, but, even so, 36 and 37 have the same structure.
I am curious to see how everyone would group these if tasked to do so.
I decided to correlate the Kyriai Doxai excerpts from Diogenes of Oenoanda's inscription to see what order they appear there as far as we can tell.
The excerpts from Kyriai Doxai that appear in the inscription appear to be in the following order:
PD1
PD2
PD6 & PD8 (combined)
PD3
PD5
PD4
In trying to see any parallels with the Vatican Sayings, here is the correlated list again from there:
VS = KD
1 = 1
2 = 2
3 = 4
5 = 5
6 = 25
8 = 15
12 = 17
13 = 27
20 = 29
22 = 19
49 = 12
50 = 8
72 = 13
Note that PD1 and PD2 are ALWAYS first!
PD4, PD13, PD25, PD29 are separated in each list, so they must be considered separate sayings.
Interesting that PD6 & PD8 are combined in Oenoanda but separate in Vatican Sayings.
One must also keep in mind that not all the Oenoanda fragments have been found, too!
Without further ado...
The Kyriai Doxai excerpts currently known in the inscription of Diogenes of Oenoanda
The following format is:
1. PD covered (ex. * PD1)
2. Text as it appears in the inscription translation at http://www.english.enoanda.cat/the_inscription.html
3. Greek text as it appears from https://papyri.info/dclp/865216
4. Hicks' Greek transcription (and a couple translations) from Perseus at http://www.perseus.tufts.edu/h…3Abook%3D10%3Achapter%3D1
* PD1
Fr. 29 lower margin (Epic. Sent. 1)
[The blessed and imperishable being] neither experiences troubles itself nor causes it to another, [so that it is not affected by feelings either anger or of favour; for it is to the weak that such emotions belong.]
fragment 29NF207 column margin
[τὸ μακάριον καὶ ἄφθαρ]τ̣ον οὔτε αὐτὸ πράγματα ἔχει οὔτε̣ ̣ἄ̣λ̣λ̣ῷ̣ ̣π̣α̣ρέχ[ει], ὥστε οὔτ̣᾿ ὀργαῖς vac. 1 οὔτε χάρισιν συνέχεται· ἐν ἀσθεν̣[εῖ γὰρ πᾶν τὸ τοιοῦτον]
Hicks
Τὸ μακάριον καὶ ἄφθαρτον οὔτε αὐτὸ πράγματα ἔχει οὔτε ἄλλῳ παρέχει, ὥστε οὔτε ὀργαῖς οὔτε χάρισι συνέχεται: ἐν ἀσθενεῖ γὰρ πᾶν τὸ τοιοῦτον.
NOTE: No scholion in Diogenens O's inscription (or one that survives)
* PD2
Fr. 30 lower margin (Epic. Sent. 2)
[Death] is nothing to us; for what has been dissolved is without sensation, [and what is without sensation is nothing to us.]
fragment 146 column 1
[ὁ θάνατος οὐδὲν]
[πρὸς ἡμᾶς· ἡ ψυχὴ γάρ,]
[ἐμεὶ τάχιστα ἥκομεν]
[εἰς τὰ τέρματα ἀμετα-]
5[κείνητα βέβ]αιά θ' ἅ ε̣σ̣-
[τιν τὸ πέρ]ας φυσικο̣ῦ
[βίου, διαλύε]ται. vac. 1
vac. 1
HICKS
Ὁ θάνατος οὐδὲν πρὸς ἡμᾶς: τὸ γὰρ διαλυθὲν ἀναισθητεῖ: τὸ δ᾽ ἀναισθητοῦν οὐδὲν πρὸς ἡμᾶς.
* PD6 & PD8
Fr. 32 lower margin (Epic. Sent. 6, 
[For the purpose of gaining security from men government and kingship are a natural good, so long as] this end can be procured [from them].
No pleasure is intrinsically bad; but the] means for achieving some pleasures [involve disturbances] that are far, [outweigh the pleasures.]
fragment 38 column margin
[ἕνεκα τοῦ θαρρεῖν ἐξ ἀνθρώπων ἦν κατὰ φύσιν ἀρχῆς καὶ βασιλείας ἀγαθόν, ἐξ ὧν ἄν ποτε οἷός τ'] ᾖ τοῦτο παρασκευ[άζε]σ̣θ̣α̣ι̣. vac. 1 [οὐδεμία ἡδ]ονὴ καθ' ἑαυτὴν κα̣[κόν· ἀλλὰ τὰ] π̣οιητικὰ ἐνίω̣ν ἡδ̣ο̣νῶν πο̣λλ[α]πλ[α]σ̣ί̣[ους ὀχλήσεις ἐπιφέρει τῶν ἡδονῶν].
HICKS
[ϝι.] Ἕνεκα τοῦ θαρρεῖν ἐξ ἀνθρώπων, ἦν κατὰ φύσιν [ἀρχῆς καὶ βασιλείας] ἀγαθόν, ἐξ ὧν ἄν ποτε τοῦθ᾽ οἷός τ᾽ ᾖ παρασκευάζεσθαι.
[ϝιιι.] Οὐδεμία ἡδονὴ καθ᾽ ἑαυτὸ κακόν: ἀλλὰ τὰ τινῶν ἡδονῶν ποιητικὰ πολλαπλασίους ἐπιφέρει τὰς ὀχλήσεις τῶν ἡδονῶν.
* PD10
Fr. 33 lower margin (Epic. Sent. 10)
[If the things which are productive of pleasures for debauchees dispelled the minds’ fears about celestial phenomena and death and pains, and moreover taught the limit of desires] and of pains, we should have no reason to [censure such people], since they would be seated [with pleasures from every side] and [would] not [experience either mental] or physical pain —[pain which is the evil.]
fragment 33NF128 column margin
[εἰ τὰ ποιητικὰ τῶν περὶ τοὺς ἀσώτους ἡδονῶν ἔλυε τοὺς φόβους τῆς διανοίας τούς τε περὶ μετεώρων καὶ θανάτου καὶ ἀλγηδόνων, ἔτι τε τὸ πέρας τῶν ἐπιθυμιῶν καὶ] τ̣ῶν ἀλγηδόνων ἐδίδασκ̣ε, οὐκ ἄν ποτε εἴχομεν ὅ τι̣ [μεμψαίμεθα αὐτοῖς], π̣αντα[χό]θεν ἐκπλη̣ρ[ο]υ̣μ̣έν̣[οι]ς τ̣ῶ̣[ν ἡδο]ν̣[ῶν καὶ οὔτε τὸ λυπούμεν]ο̣[ν ο]ὔ̣τ̣[ε] τ̣ὸ̣ ἀλγο̣ῦ̣[ν ἔχουσιν, ὅπερ ἐστὶ τὸ κακόν.]
HICKS
[χ.] Εἰ τὰ ποιητικὰ τῶν περὶ τοὺς ἀσώτους ἡδονῶν ἔλυε τοὺς φόβους τῆς διανοίας τούς τε περὶ μετεώρων καὶ θανάτου καὶ ἀλγηδόνων, ἔτι τε τὸ πέρας τῶν ἐπιθυμιῶν ἐδίδασκεν, οὐκ ἄν ποτε εἴχομεν ὅ τι ἐμεμψάμεθα αὐτοῖς, πανταχόθεν εἰσπληρουμένοις τῶν ἡδονῶν καὶ οὐδαμόθεν οὔτε τὸ ἀλγοῦν οὔτε τὸ λυπούμενον ἔχουσιν, ὅ περ ἐστὶ τὸ κακόν.
* PD3
Fr. 34 lower margin (Epic. Sent. 3)
[The quantitative limit of pleasure is the] removal of all pain. [Whoever experiences pleasure, so long as it continues, cannot ever be troubled] by pain of body or of mind or [of both together].
fragment 40 column margin
[ὅρος τοῦ μεγέθους τῶν ἡδονῶν ἡ τοῦ ἀλγ]οῦντος ἅπαντος ὑπεξαίρεσις. [οἷς δ' ἂν τὸ ἡδόμενον ἐνῇ, καθ' ὃν ἂν χρόνον ᾖ, οὐκ ἂν ἔτι ὀχλοῖν]το τῷ ἀλγοῦντι ἢ λυπουμένῳ ἢ σ̣υ̣[ναμφοτέρῳ.]
HICKS
[ιιι.] Ὅρος τοῦ μεγέθους τῶν ἡδονῶν ἡ παντὸς τοῦ ἀλγοῦντος ὑπεξαίρεσις. ὅπου δ᾽ ἂν τὸ ἡδόμενον ἐνῇ, καθ᾽ ὃν ἂν χρόνον ᾖ, οὐκ ἔστι τὸ ἀλγοῦν ἢ τὸ λυπούμενον ἢ τὸ συναμφότερον.
* PD13
Fr. 35 lower margin (Epic. Sent. 3)
There would be [no] advantage [in securing protection against our fellow-men so long s phenomena above and below the earth and in general whatever happens in the boundless universe were matters of suspicion].
fragment 41 column margin
[οὐθὲ]ν ἦν ὄφελο[ς τὴν κατὰ ἀνθρώπους ἀσφάλειαν κατασκευάζεσθαι τῶν ἄνωθεν ὑπόπτων καθεστώτων καὶ τῶν ὑπὸ γῆς καὶ ἁπλῶς τῶν ἐν τῷ ἀπείρῳ].
HICKS
[χιιι.] Οὐθὲν ὄφελος ἦν τὴν κατ᾽ ἀνθρώπους ἀσφάλειαν κατασκευάζεσθαι τῶν ἄνωθεν ὑπόπτων καθεστώτων καὶ τῶν ὑπὸ γῆς καὶ ἁπλῶς τῶν ἐν τῷ ἀπείρῳ.
* PD5
Fr. 37 lower margin (Epic. Sent. 5)
[It is impossible to live pleasurably without living prudently] and honourably and justly, and it is impossible to live prudently and honourably and justly [without living pleasurably. If a man lacks these qualities, it is impossible for him to live pleasurably].
fragment 43 column margin
[οὐκ ἔστιν ἡδέως ζῆν ἄνευ τοῦ φρονίμ]ω̣ς̣ καὶ καλῶς κ̣αὶ δικαίως, vac. 1 οὐδὲ φρονίμως καὶ καλῶς καὶ δι̣κ̣α̣[ίως ἄνευ τοῦ ἡδέως. ὅτῳ δὲ τοῦτο· μὴ ὑπάρχει, οὐκ ἔστι τοῦτον ἡδέως ζῆν.]
HICKS
[ϝ.] Οὐκ ἔστιν ἡδέως ζῆν ἄνευ τοῦ φρονίμως καὶ καλῶς καὶ δικαίως, <οὐδὲ φρονίμως καὶ καλῶς καὶ δικαίως> ἄνευ τοῦ ἡδέως. ὅτῳ δὲ τοῦτο μὴ ὑπάρχει ἐξ οὗ ζῆν φρονίμως, καὶ καλῶς καὶ δικαίως ὑπάρχει, οὐκ ἔστι τοῦτον ἡδέως ζῆν.
* PD29
Fr. 39 lower margin (Epic. Sent. 29 = Sent. Vat. 20)
[Of the desires, some are natural and necessary; others] natural, but [not necessary]; and others neither natural nor [necessary, but the products of idle fancy.]
fragment 45 column margin
[τῶν ἐπιθυμιῶν αἱ μέν εἰσι φυσικαὶ καὶ ἀνανκαῖαι· αἱ δὲ φ]υσ̣[ι]κ̣αί γε̣ [οὐκ ἀνανκαῖαι] δ̣έ· vac. 1 αἱ δὲ οὔτε φυσικαὶ ο[ὔ]τ̣[ε ἀνανκαῖ]α̣ι, παρὰ δ̣[ὲ κενὴν δόξαν γεινόμεναι.]
HICKS
[χχιχ.] Τῶν ἐπιθυμιῶν αἱ μέν εἰσι φυσικαὶ <καὶ ἀναγκαῖαι: αἱ δὲ φυσικαὶ> καὶ οὐκ ἀναγκαῖαι: αἱ δὲ οὔτε φυσικαὶ οὔτ᾽ ἀναγκαῖαι ἀλλὰ παρὰ κενὴν δόξαν γινόμεναι. NOTE: No scholion on Diogenes' inscription
* PD25
Fr. 40 lower margin (Epic. Sent. 25)
[If you do not at all the times refer each of your actions to the natural end, but instead, when making a choice or avoidance, turn aside to adopt some other criterion, your actions will not be in conformity with your principles].
fragment 46 column margin
[εἰ μὴ παρὰ πάντα καιρὸν ἐπαν]ο̣ίσεις ἕκα[στον τῶν πραττομένων ἐπὶ τὸ τέλος τῆς φύσεως, ἀλλὰ προκαταστρέψεις εἴτε φυγὴν εἴτε δίωξιν ποιούμενος εἰς ἄλλο τι, οὐκ ἔσονταί σοι τοῖς λόγοις αἱ πράξεις ἀκόλουθοι.]
HICKS
[χχϝ.] Εἰ μὴ παρὰ πάντα καιρὸν ἐπανοίσεις ἕκαστον τῶν πραττομένων ἐπὶ τὸ τέλος τῆς φύσεως, ἀλλὰ προκαταστρέψεις εἴ τε φυγὴν εἴ τε δίωξιν ποιούμενος εἰς ἄλλο τι, οὐκ ἔσονταί σοι τοῖς λόγοις αἱ πράξεις ἀκόλουθοι.
* PD32
Fr. 43 lower margin (Epic. Sent. 32)
For [all those animals which could not make compacts not to harm one another or] be harmed, nothing is either [just or indeed unjust. And the same is true of all those peoples witch could not or would not to make compacts not to harm or not to be harmed].
fragment 50 column margin
[ὅσα τῶν ζῴων μὴ ἐδύνατο συνθήκας ποιεῖσθαι τὰς ὑπὲρ τοῦ μὴ βλάπτειν ἄλληλα μηδὲ β]λ̣άπτεσθαι, vac. 1 πρὸς̣ [τα]ῦ̣τ' οὐθέ̣ν ἐσ̣τιν̣ οὔτ̣[ε δίκαιον οὐδὲ ἄδικον. ὡσαύτως δὲ καὶ τῶν ἐθνῶν ὅσα μὴ ἐδύνατο ἢ μὴ ἐβούλετο τὰς συνθήκας ποιεῖσθαι τὰς ὑπὲρ τοῦ μὴ βλάπτειν μηδὲ βλάπτεσθαι].
HICKS
[χχχιι.] Ὅσα τῶν ζῴων μὴ ἠδύνατο συνθήκας ποιεῖσθαι τὰς ὑπὲρ τοῦ μὴ βλάπτειν ἄλλα μηδὲ βλάπτεσθαι, πρὸς ταῦτα οὐθὲν ἦν δίκαιον οὐδὲ ἄδικον. ὡσαύτως δὲ καὶ τῶν ἐθνῶν ὅσα μὴ ἠδύνατο ἢ μὴ ἐβούλετο τὰς συνθήκας ποιεῖσθαι τὰς ὑπὲρ τοῦ μὴ βλάπτειν μηδὲ βλάπτεσθαι.
* PD4
Fr. 44 lower margin (Epic. Sent. 4)
[Pain in the flesh does not last continuously: extreme pain is present a very short time; pain which only just outweighs pleasure in the flesh does not last many days; and chronic illnesses] permit a preponderance of pleasure over pain in the flesh.
fragment 51 column margin
[οὐ χρονίζει τὸ ἀλγοῦν συνεχῶς ἐν τῇ σαρκί, ἀλλὰ τὸ μὲν ἄκρον τὸν ἐλάχιστον χρόνον πάρεστι, τὸ δὲ μόνον ὑπερτεῖνον τὸ ἡδόμενον κατὰ σάρκα οὐ πολλὰς ἡμέρας συμβαίνει. αἱ δὲ πολυχρόνιοι τῶν ἀρρωστιῶν πλεο]ν̣άζον ἔχουσι τὸ ἡδόμενον ἐν τῇ σαρκὶ ἤπερ τὸ ἀλγ̣[οῦν].
HICKS
[ιϝ.] Οὐ χρονίζει τὸ ἀλγοῦν συνεχῶς ἐν τῇ σαρκί, ἀλλὰ τὸ μὲν ἄκρον τὸν ἐλάχιστον χρόνον πάρεστι, τὸ δὲ μόνον ὑπερτεῖνον τὸ ἡδόμενον κατὰ σάρκα οὐ πολλὰς ἡμέρας συμμένει.212 αἱ δὲ πολυχρόνιοι τῶν ἀρρωστιῶν πλεονάζον ἔχουσι τὸ ἡδόμενον ἐν τῇ σαρκὶ ἤ περ τὸ ἀλγοῦν.
HICKS
4. Continuous pain does not last long in the flesh ; on the contrary, pain, if extreme, is present a very short time, and even that degree of pain which barely outweighs pleasure in the flesh does not last for many days together. Illnesses of long duration even permit of an excess of pleasure over pain in the flesh.
* PD16
Fr. 49 lower margin (Epic. Sent. 16, cf. Fr. 71.II.9-13)
[It is seldom that chance impedes a wise man: it is] reason [which has controlled the] greatest and most important matters, [and which controls and will control them throughout the whole course of life.]
fragment 56 column margin
[βραχέα σοφῷ τύχη παρενπείπτει, τὰ δὲ] μ̣έγιστα κ̣α̣ὶ κυριώτα̣τα ὁ λογισμὸ̣ς̣ [διῴκηκε καὶ κατὰ τὸν συνεχῆ χρόνον τοῦ βίου διοικεῖ καὶ διοικήσει.]
HICKS
[χϝι.] Βραχέα σοφῷ τύχη παρεμπίπτει, τὰ δὲ μέγιστα καὶ κυριώτατα ὁ λογισμὸς διῴκηκε καὶ κατὰ τὸν συνεχῆ χρόνον τοῦ βίου διοικεῖ καὶ διοικήσει.
Fr. 50 lower margin (from Epic. Sent. 37?)
.... and whether not ....
NOTE: I'm not convinced with this one but include it here for further research.
Again thank you for all the work spent in doing that Don!
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