thecommentators generally omit {dia}, in which case translate as in text. lenz reads {un koluein dia meden} (see his note ad v. 34), and translates (p. 61), "dass man die jager nicht hindern solle, in allemwas die erde hervorbrachte zu jagen," "not to hinder the huntsmen from ranging over any of the crops which spring from earth"; (but if so, we should expect {dia medenos}). sturz, s.v. {agreuein}, notes "festive," "because the hunter does not hunt vegetable products." so gail, "parce que le chasseur rien veut pas aux productions de la terre."[11] or, "set their face against night-hunting," cf. "mem." iv. vii. 4; plat. "soph." 220 d; "stranger: there is one mode of striking which is done at night, and by the light of a fire, and is called by the hunters themselves firing, or spearing by firelight" (jowett); for which see scott, "guy mannering," ch. x. it seems"night hunting was not to be practised within a certain considerable radius, whereby the proficients in that art might deprive it (lit. in order that they might not deprive) them (the young huntsmen) of their game."[12] lit. "in truth and reality (not among visionary phantoms)."[13] these words are commonly regarded as an addition; and what does {te} signify?
[14] or, "here you have the making of brave soldiers and generals. here in embryo are to be found your future soldiers and generals worthy the name."[15] {outoi aristoi}: these are prima virorum, the true aristocrats.
some people tell us it is not right to indulge a taste for hunting, lest it lead to neglect of home concerns, not knowing that those who are benefactors of their country and their friends are in proportion all the more devoted to domestic duties. if lovers of the chase pre- eminently fit themselves to be useful to the fatherland, that is as much as to say they will not squander their private means; since with the state itself the domestic fortunes of each are saved or lost. the real fact is, these men are saviours, not of their own fortunes only, but of the private fortunes of the rest, of yours and mine. yet there are not a few irrational people amongst these cavillers who, out of jealousy, would rather perish, thanks to their own baseness, than owe their lives to the virtue of their neighbours. so true is it that the mass of pleasures are but evil,[16] to which men succumb, and thereby are incited to adopt the worse cause in speech and course inaction.[17] and with what result?--from vain and empty arguments they contract emnities, and reap the fruit of evil deeds, diseases, losses, death-- to the undoing of themselves, their children, and their friends.[18] having their senses dulled to things evil, while more than commonly alive to pleasures, how shall these be turned to good account for the salvation of the state? yet from these evils every one will easily hold aloof, if once enamoured of those joys whose brief i hold, since a chivalrous education teaches obedience to laws, and renders justice familiar to tongue and ear.[19]