Νομᾶς

Sections

1.1 – 1.2 1.3 – 2.1 2.2 – 2.3 2.4 – 2.5 2.6 – 3.1 3.2 – 3.4 3.5 – 3.7 4.1 – 4.3 4.4 – 4.5 4.6 – 4.7 4.8 – 5.1 5.2 – 5.3 5.4 – 6.1 6.2 – 6.3 6.4 – 7.2 7.3 – 7.4 7.5 – 8.1 8.2 – 8.4 8.5 – 8.7 8.8 – 8.9 8.10 – 9.1 9.2 – 9.3 9.4 – 9.5 9.6 – 9.8 10.1 – 10.3 10.4 – 10.6 10.7 – 11.2 12.1 – 12.2 12.3 – 12.5 12.6 – 13.1 13.2 – 13.3 13.4 – 13.5 13.6 – 14.1 14.2 – 14.2 14.3 – 14.4 14.5 – 15.1 15.2 – 15.4 15.5 – 15.6 16.1 – 16.3 16.4 – 17.1 17.2 – 17.4 18.1 – 18.3 18.4 – 19.1 19.2 – 19.3 19.4 – 19.6 20.1 – 20.3 20.4 – 20.6 20.7 – 21.1 21.2 – 21.4 22.1 – 22.2 22.3 – 22.5 22.6 – 22.7

İngilizce Yunanca

8.2 and in its many expeditions and its continuous wars it found nourishment and increase of its power; and just as what is planted in the earth gets a firmer seat the more it is shaken, so Rome seemed to be made strong by its very perils. And therefore Numa, judging it to be no slight or trivial undertaking to mollify and newly fashion for peace so presumptuous and stubborn a people, called in the gods to aid and assist him.

8.3 It was for the most part by sacrifices, processions, and religious dances, which he himself appointed and conducted, and which mingled with their solemnity a diversion full of charm and a beneficent pleasure, that he won the people’s favour and tamed their fierce and warlike tempers. At times, also, by heralding to them vague terrors from the god, strange apparitions of divine beings and threatening voices, he would subdue and humble their minds by means of superstitious fears.

8.4 This was the chief reason why Numa’s wisdom and culture were said to have been due to his intimacy with Pythagoras; for in the philosophy of the one, and in the civil polity of the other, religious services and occupations have a large place. It is said also that the solemnity of his outward demeanour was adopted by him because he shared the feelings of Pythagoras about it.