— by Major General (Ret.) K. Ch. Konstantinidis.
If one were to define loquacity, one might call it an incontinence of speech—a veritable “diarrhea of words.” The chatterbox is the sort of person who, upon meeting anyone, will respond to whatever is said by claiming ignorance of the matter himself—while asserting that *he* knows everything and that the other person will learn if only they listen to him. And if the other person attempts to reply, he cuts them off, saying: “Don’t forget what you wanted to say,” or “I’m glad you reminded me,” or “It’s good for someone to speak up now and then,” or “I left that out,” or “You grasped the subject quickly,” or “Be careful whether you agree with me.” He finds such pretexts to ensure that the person he has encountered never gets a chance to catch their breath. Having exhausted individuals one by one, he is even capable of putting to flight an entire group of people who had gathered to attend to their own affairs. He even intrudes upon schools and wrestling arenas, disrupting the children’s lessons by talking incessantly to the instructors and teachers. If people say they need to leave, he is capable of walking them all the way home. If asked to recount what happened at the Assembly, he does not stop there; instead, he goes on to describe the orators’ debate during the archonship of Aristophon,¹ or the battle against the Lacedaemonians under Lysander,² or even a speech he himself delivered to great acclaim. And as he tells these stories, he interjects criticisms of the crowd, causing his listeners to either forget what he is saying, grow drowsy, or simply walk away in the middle of it all. When serving as a judge alongside others, he prevents them from deliberating; at the theater, he blocks the view of the spectators around him. When dining with others, he won’t let them eat, claiming that it is hard for a chatterbox to stay silent—that his tongue slips as if moving through water and he simply cannot stop, even though he appears more talkative than the very swallows. Yet he bears it good-naturedly when teased—even by his own children, who, when they want to fall asleep, say to him: “Daddy, tell us something so we can drift off.” COMMENTARY
1. The verbal clash between the orators: This refers to the famous trial “On the Crown” (*Peri Stephanou*), which took place during the archonship of Antiphon.
2. The change of the democratic regime: This refers to the shift from democracy to oligarchy—specifically, the establishment of the Thirty Tyrants in Athens in 404 BC, following the demand of the Spartan general Lysander.
3. The modern “chatterbox”: Today, the Internet could be viewed as the “chatterbox”; like an incessant torrent, it conveys information day and night without pause. Modern individuals are bombarded daily with a vast volume of information—often contradictory or even false—to such an extent that they frequently find themselves unable to form a comprehensive picture or make a calm, well-founded decision.
4. The Laconians and the value of silence. At the opposite end of the spectrum from the chatterbox stand the Laconians, who taught their children that “silence is better than speaking”—meaning that remaining silent is preferable to talking, provided, of course, that one has nothing important to say. From this attitude stems the famous phrase: “To be Laconian is to philosophize.” Economy of speech does not imply a poverty of thought; on the contrary, silence often signifies self-restraint, wisdom, and respect for one’s interlocutor.
5. Pythagoras and silence. In his renowned school, Pythagoras upheld a fundamental principle: “Observe – Listen – Be silent.” Silence was not merely the absence of speech; it was a stage of apprenticeship: first you observe, then you listen, and only when you have understood do you speak.
6. The semiotics of power. Leaders, kings, and powerful figures often employ semiotics. Without always resorting to words, they can convey their stance or intention through a gesture, a glance, or a simple nod. In the age of imagery we live in, many concepts are expressed through symbols (such as traffic signs, digital indicators, and abbreviations) to minimize the use of written language. Some of these are ambiguous—much like the oracles of the Pythia—leaving room for varying interpretations.
7. Discourse and modern politics: Instead of engaging in dialogue and attempting to persuade through reasoned argument, today’s politicians often clash—sometimes even resorting to insults—whether in Parliament or on television. When such confrontations escalate excessively, it can even lead to physical altercations within Parliament, unfolding before a public that gets a free front-row seat to a real-life wrestling match—a phenomenon not unknown in other countries, such as Turkey.
8. From words to deeds: Most people limit themselves to mere talk. Only a small number possess the gift, determination, and practical mindset to translate words into action and innovation. For the true value of one’s words is measured not by how much one speaks, but by whether one can put those words into practice.
9. Does this remind us of anything?
And, truly, does this chatterbox remind us of anyone from modern times?
Someone who says one thing and then another, who contradicts himself, who speaks incessantly and makes grand promises, yet often struggles to turn words into deeds?
Perhaps, after all, from Theophrastus’s day to the present, human nature hasn’t changed all that much.
The mediums, venues, and methods of communication have changed; yet verbosity, the urge to always have the last word, and the difficulty of truly listening to others remain enduring human traits.
10. And now, how will we communicate with AI?
Will we be able to control it, or will our own creation ultimately destroy and devour us? (26/9/26)
Major General (Ret.) Konstantinos Konstantinidis
Author – Member of the Society of Greek Writers
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