Saturday, October 20, 2018

 

The Religion of Peace

Euripides, Bacchae 417-433 (on  Dionysus; tr. David Kovacs):
The god, Zeus's son,
rejoices in the feast,
he loves wealth-giving
Peace, the goddess who rears boys to manhood.
Equally both to the rich
and to the lowly he has given
the painless joy of wine.
He hates the man who does not make this his aim,
by day and through the sweetness of night
to live a life of bliss,
and to keep his heart and his thoughts wise,
far from men of excess.
What the simple folk believe and practice
that shall I accept.

ὁ δαίμων ὁ Διὸς παῖς
χαίρει μὲν θαλίαισιν,
φιλεῖ δ᾿ ὀλβοδότειραν Εἰρήναν,
κουροτρόφον θεάν.        420
ἴσαν δ᾿ ἔς τε τὸν ὄλβιον
τόν τε χείρονα δῶκ᾿ ἔχειν
οἴνου τέρψιν ἄλυπον·
μισεῖ δ᾿ ᾧ μὴ ταῦτα μέλει,
κατὰ φάος νύκτας τε φίλας        425
εὐαίωνα διαζῆν,
σοφὰν δ᾿ ἀπέχειν πραπίδα φρένα τε
περισσῶν παρὰ φωτῶν·
τὸ πλῆθος ὅ τι τὸ φαυλότερον ἐνόμισε χρῆ-        430
ταί τε, τόδ᾿ ἂν δεχοίμαν.
Diodorus Siculus 3.64.7 (on Dionysus; tr. C.H. Oldfather):
He also instructed all men who were pious and cultivated a life of justice in the knowledge of his rites and initiated them into his mysteries, and, furthermore, in every place he held great festive assemblages and celebrated musical contests; and, in a word, he composed the quarrels between the nations and cities and created concord and deep peace where there had existed civil strifes and wars.

καταδεῖξαι δὲ καὶ τὰ περὶ τὰς τελετὰς καὶ μεταδοῦναι τῶν μυστηρίων τοῖς εὐσεβέσι τῶν ἀνθρώπων καὶ δίκαιον βίον ἀσκοῦσι, πρὸς δὲ τούτοις πανταχοῦ πανηγύρεις ἄγειν καὶ μουσικοὺς ἀγῶνας συντελεῖν, καὶ τὸ σύνολον συλλύοντα τὰ νείκη τῶν ἐθνῶν καὶ πόλεων ἀντὶ τῶν στάσεων καὶ τῶν πολέμων ὁμόνοιαν καὶ πολλὴν εἰρήνην κατασκευάζειν.
Roman copy of Cephisodotus' statue of Peace holding the infant Wealth (Munich, Glyptothek 219):


Friday, October 19, 2018

 

Martin Staemmler

Christopher B. Krebs, A Most Dangerous Book: Tacitus's Germania from the Roman Empire to the Third Reich (New York: W.W. Norton & Company, 2011), p. 224:
Blood and soil are precisely the topic of People and Race, an educational booklet written by the professor of philology Martin Staemmler.
Staemmler was a professor of pathology, not philology.

Labels:


 

Curses

Sam Wolfson, "Cursed: witches are planning a public hexing of Brett Kavanaugh," The Guardian (October 16, 2018):
A coven of witches will gather in an occult bookstore in Brooklyn, New York, on Saturday to place a hex on the supreme court justice Brett Kavanaugh. Tickets to the event, which cost $10, with half the proceeds going to women's and LGBT charities, have already sold out.
Whatever side of the political divide you're on, here, for free, as a public service, are some curses to use against whomever you happen to hate:

 

These Are the Only Ones Who Really Live

Augustine, Sermon 345.1 (tr. Edmund Hill):
And the rich above all have to hear this, because when the poor look at them, they grumble, sigh, praise them, envy them, would love to be on their level, lament that they are so much below it, and among their praises of the rich they frequently say this sort of thing: "These are the only ones, these the only ones who really live."

Et maxime hoc divites audire debent, quos quando pauperes intuentur, murmurant, gemunt, laudant, invident, aequari optant, impares se esse dolent, et inter laudes divitum hoc plerumque dicunt: Soli sunt isti, isti soli vivunt.

 

Faith of Our Fathers, Living Still

Euripides, Bacchae 201-203 (tr. E.T Coleridge):
The faith we inherited from our fathers, old as time itself, no reasoning shall cast down; no! though it were the subtlest invention of wits refined.

πατρίους παραδοχάς, ἅς θ᾽ ὁμήλικας χρόνῳ
κεκτήμεθ᾽, οὐδεὶς αὐτὰ καταβαλεῖ λόγος,
οὐδ᾽ εἰ δι᾽ ἄκρων τὸ σοφὸν ηὕρηται φρενῶν.
Livy 39.15.2-3 (against the introduction of Bacchic rites in 186 B.C.; tr. J.C. Yardley):
Citizens: never has there been a meeting for which this formal prayer to the gods that we make together has been not only so appropriate but also so necessary, since it reminds you that these are the deities whom your ancestors ordained that you should venerate, worship and address in prayer—not those that besot men's minds with depraved foreign beliefs and as if with infernal stimuli drive them to all manner of criminal and immoral acts.

Nulli umquam contioni, Quirites, tam non solum apta sed etiam necessaria haec sollemnis deorum comprecatio fuit, quae vos admoneret hos esse deos quos colere venerari precarique maiores vestri instituissent, non illos qui pravis et externis religionibus captas mentes velut furialibus stimulis ad omne scelus et ad omnem libidinem agerent.
Related posts:

 

Walls

Simon Worrall, "Building walls may have allowed civilization to flourish," National Geographic (October 5, 2018), an interview with David Frye, author of Walls: A History of Civilization in Blood and Brick (New York: Scribner, 2018)
Let's go back in time to the first walls. Who built them and why?

The first walls were city walls and they originated with the very first cities, like Jericho, the city of the Bible, which was first constructed sometime in the tenth millennium B.C., as many as 12,000 years ago. It was a walled city and, subsequently, nearly all cities in the ancient world were walled.

The first border walls aren't found until the late 2000s B.C., in Mesopotamia. Security is why they were built. There were two different lifestyles developing: a lifestyle of the people I call wallers, who are workers who build things and identify themselves by their civilian occupations. They sought to secure themselves by building structures that would protect them even when they were sleeping at night. Outside the walls, you have a very different sort of society, people inured to the dangers of living in an un-walled world. Non-wallers were peoples we generally refer to historically as barbarians, like the Huns, the Goths, or the Mongols. They were viewed with fear by the wall-builders. And that's what inspired the construction of the early walls.

You write, "No invention in human history played a greater role (than walls) in creating and shaping civilization." Some people might vote for writing or gunpowder. Make your case.

I would make the case that there would be no writing and nothing as complex as gunpowder without first the construction of walls. The ancient human need for security is one of the fundamentals of life and has to be achieved before we can achieve other things. It was walls that gave people the security to sit and think. It's hard to imagine a novel being written in a world in which every man is a warrior. Until a society achieves security, it can't think about anything except the dangers all around it. As a consequence its culture will be limited.

Thursday, October 18, 2018

 

Request from the Front Lines

Letter from the decurion Masclus to his commanding officer Flavius Cerialis (Vindolanda Tablets III, 628 = inv. no. 93.1544, excerpt; tr. Alan K. Bowman and J. David Thomas):
My fellow soldiers have no beer. Please order some to be sent.

ceruesam commilitiones
non habunt quam
rogo iubeas mitti
On habunt see J.N. Adams, "The New Vindolanda Writing-Tablets," Classical Quarterly 53.2 (November, 2003) 530-575 (at 544-545).

 

Dictators on Their Pedestals

Winston Churchill, broadcast to the United States (October 16, 1938):
You see these dictators on their pedestals, surrounded by the bayonets of their soldiers and the truncheons of their police. On all sides they are guarded by masses of armed men, cannons, aeroplanes, fortifications, and the like — they boast and vaunt themselves before the world, yet in their hearts there is unspoken fear. They are afraid of words and thoughts: words spoken abroad, thoughts stirring at home — all the more powerful because forbidden — terrify them. A little mouse of thought appears in the room, and even the mightiest potentates are thrown into panic. They make frantic efforts to bar out thoughts and words; they are afraid of the workings of the human mind. Cannons, aeroplanes, they can manufacture in large quantities; but how are they to quell the natural promptings of human nature, which after all these centuries of trial and progress has inherited a whole armoury of patent and indestructible knowledge?

Dictatorship — the fetish worship of one man — is a passing phase. A state of society where men may not speak their minds, where children denounce their parents to the police, where a businessman or small shopkeeper ruins his competitor by telling tales about his private opinions — such a state of society cannot long endure if brought into contact with the healthy outside world. The light of civilised progress with its tolerances and co-operation, with its dignities and joys, has often in the past been blotted out. But I hold the belief that we have now at last got far enough ahead of barbarism to control it, and to avert if, if only we realise what is afoot and make up our minds in time. We shall do it in the end. But how much harder our toil for every day's delay!

 

Use It or Lose It

Hippocrates, In the Surgery 20 (tr. E.T. Withington):
(Remember) that use strengthens, disuse debilitates.

Ὅτι χρῆσις κρατύνει, ἀργίη δὲ τήκει.

 

A Disgraced Member of the Royal Family

Peter Parsons, City of the Sharp-Nosed Fish: Greek Lives in Roman Egypt (London: Weidenfeld and Nicolson, 2007), p. 69, with notes on pp. 232-233:
More widely dispersed were imperial portraits, painted (like the mummy portraits) in coloured wax on wooden panels, a form of secular icon.35 Such perhaps were the 'little images' of Caracalla and his deified father Severus and his mother Julia Domna dedicated (according to an official survey) in many temples in the city of Oxyrhynchos and in the surrounding villages; each entry puts this dedication first, and then the accumulated offerings of the faithful ('1 purple throw, rotted and useless; 1 bronze folding mirror; 1 bronze platter; 2 statuettes of Zeus and Hera ...').36 No mention of Geta here: because these images were made before his public career, or after his disgrace? or because he had been brushed out? One group portrait still survives, painted in lively colours on a wooden disk 12 inches in diameter: Julia Domna with fashionable coiffure, Severus a crowned and bearded figure of godlike benevolence, in front the two sons: the podgy adolescent on the right survives intact, diadem and all; his brother to the left (and this must be Geta) has the face scratched out. Indeed, scratching out was not enough. The face is covered with a green-brown deposit which (according to the original publication) gives off a bad smell when moistened. It seems that a loyal hand daubed the disgraced prince with animal excrement.37

35 Colours and wax for imperial images in the early fourth century: 55.3791–2.

36 12.1449 (BL 1; 7; 9; 11) (lines 1–17 = SP 2.405).

37 On this tondo (Staatliche Museen zu Berlin, Preussischer Kulturbesitz, Antikensammlung 31329) see Heinen (1991). Reproduced here as ill. 20.
Id., illustration 20:

20. Damnatio Memoriae. Emperor Septimius Severus and family, Greek style: painting on wood. The face of the younger son, Geta (lower left), was scratched out and daubed over after he was murdered by his brother Caracalla (see pages 68-70).

Wednesday, October 17, 2018

 

Gagged and Muzzled

Winston Churchill, speech at Théâtre des Ambassadeurs, Paris (September 24, 1936):
How could we bear, nursed as we have been in a free atmosphere, to be gagged and muzzled; to have spies, eavesdroppers, and delators at every corner; to have even private conversation caught up and used against us by the secret police and all their agents and creatures; to be arrested and interned without trial; or to be tried by political or party courts for crimes hitherto unknown to civil law?

 

Blessings of Dionysus

Euripides, Bacchae 378-385 (tr. William Arrowsmith):
These blessings he gave:
the sacred company's dance and song,
laughter to the pipe
and the loosing of cares
when the shining wine is poured
at the feast for the gods,
and the wine bowl casts its sleep
on feasters crowned with ivy.

              ὃς τάδ᾽ ἔχει,
θιασεύειν τε χοροῖς
μετά τ᾽ αὐλοῦ γελάσαι        380
ἀποπαῦσαί τε μερίμνας,
ὁπόταν βότρυος ἔλθῃ
γάνος ἐν δαιτὶ θεῶν, κισ-
σοφόροις δ᾽ ἐν θαλίαις ἀν-
δράσι κρατὴρ ὕπνον ἀμφιβάλλῃ.        385
The same, in Gilbert Murray's very free version:
    For his kingdom, it is there,
    In the dancing and the prayer,
In the music and the laughter,
    In the vanishing of care,
And of all before and after;
In the Gods' high banquet, when
    Gleams the grape-blood, flashed to heaven;
Yea, and in the feasts of men
Comes his crownèd slumber; then
    Pain is dead and hate forgiven!
Valdis Leinieks, The City of Dionysos: A Study of Euripides' Bakchai (Stuttgart: Β.G. Teubner, 1996), pp. 222-223:
Wine is a form of nourishment. Dionysos provides it (οἴνωι, 142; οἴνου, 707) miraculously to his worshipers along with milk and honey when they are hungry. The main function of wine (ἀμπέλου ῥοῆς, 281; βότρυος...γάνος, 382-383; ἄμπελον, 772; οἴνου, 423), however, is medicinal. It brings forgetfulness of pain (λήθην τῶν...κακών, 282; ἄλυπον, 423; παυσίλυπον, 772) and induces sleep (ὕπνον, 282, 385). As a positive force wine brings joy (γάνος, 261, 383; χάριν, 535; τέρψιν, 423; τερπνόν, 774). By expelling pain and bringing joy wine contributes to the enjoyment of the simple and unambitious life.

 

Classics versus Mathematics

Cecil Torr (1857-1928), Small Talk at Wreyland: Second Series (Cambridge: Cambridge University Press, 1921), pp. 77-78:
Looking back on my eight years of Harrow and Cambridge and judging them by results, I find that Classics have supplied me with a mass of interesting and amusing facts to think about, whereas Mathematics only taught me how to think on abstract things. Hardly any Mathematics linger in my mind. Sometimes, when I am going to sleep, I think of Space and wonder whether it is circumnavigated by the curves that go away to Negative Infinity and come back again from Positive Infinity, as if the two Infinities met. Sometimes I snap at people for saying Two and Two make Four as if it were an axiom, instead of being a result attained by rigid proof. And I sometimes lose my temper when they talk of what would happen if there were a Fourth Dimension. I tell them they can get a Fourth Dimension by putting Tetrahedrals for Cartesians, and it makes no more difference than putting Centigrade for Fahrenheit and thereby getting 15° of cold instead of 5° of heat.

Until I went to Harrow, I had a tutor at home, and he taught me to read Virgil as anyone reads Dante, not stopping over every word to consider it as grammar. But this did not assist me there. "Optative Future used where Indicative Future would be required in Direct Oration." That is my note on Aeschylos, Persae, 360. I remember that my mind was far away at Athens, watching the gusts of passion sweep across the audience when the play recalled the battle they had fought at Salamis seven years before. And my mind came back to Harrow with a jerk at hearing the suave voice of Dr Butler addressing me by name, repeating this, and recommending me to note it down.
Hat tip: Eric Thomson.

Tuesday, October 16, 2018

 

You Be the Judge

Tacitus, Germania 3.4 (tr. Maurice Hutton):
I have no intention of furnishing evidence to establish or refute these assertions: everyone according to his temperament may minimise or magnify their credibility.

quae neque confirmare argumentis neque refellere in animo est: ex ingenio suo quisque demat vel addat fidem.
This should be the official policy of Google, Facebook, Twitter, and other companies who now censor Internet content under the guise of "fact checking" and "policing hate speech." Either that, or they should follow Chairman Mao's advice:
Let a hundred flowers bloom, and a hundred schools of thought contend.

 

Big Chief

Ian Morris, Foragers, Farmers, and Fossil Fuels: How Human Values Evolve (Princeton: Princeton University Press, 2015), p. 35, with note on p. 272:
!Kung men have been seen to undermine upstarts by sarcastically calling them "Big Chief" and ostentatiously ignoring them, and similar behavior is common all over the world. Among Paliyan foragers in South India, Hadza in Tanzania, and Ngukurr in Australia, for instance, ambitious men are regularly brought down by mockery of their pretensions.48

If laughter fails, foragers can escalate their disapproval. Ostracism is a popular technique, and often grows directly out of mockery. A common first step, recorded in several societies, is for people to pretend that they cannot hear or understand what the upstart is saying, howling with laughter as he gets angrier and angrier. If this still does not work, an upstart might be physically expelled from the group for a while, or the other members of the group might themselves decamp, leaving the offending party to scurry after them.

48. Examples taken from Boehm 1999, p. 75.
Boehm 1999 = Christopher Boehm, Hierarchy in the Forest: The Evolution of Egalitarian Behavior (Cambridge: Harvard University Press, 1999)

 

A Great Treasure

Winston Churchill, speech at Théâtre des Ambassadeurs, Paris (September 24, 1936):
We must recognise that we have a great treasure to guard; that the inheritance in our possession represents the prolonged achievement of the centuries; that there is not one of our simple uncounted rights today for which better men than we are have not died on the scaffold or the battlefield.

 

Religion Without Ethics

Lewis Richard Farnell, The Cults of the Greek States, Vol. V (Oxford: Clarendon Press, 1909), pp. 238-239:
As to the moral question, so natural to the modern mind, it is almost irrelevant here; and to understand the reality of much ancient religion we must free ourselves from some modern preconceptions. As the highest flight of religion rises above mere morality, so a religion may be most powerful in its appeal and yet remain directly non-moral. In the Bakchai of Euripides, the unconcerned reply of the prophet to Pentheusd, 'Dionysos does not constrain women to be chaste,' expresses truthfully the attitude of this religion to morality, so far as the public cults reflect it. Those of the traditional Hellenic divinities were mainly ethical; but Dionysos in his public functions left morality alone, offering no new ethical gospel...

d l. 314.

Monday, October 15, 2018

 

Research

John Burnet (1863-1928), "Form and Matter in Classical Teaching," Essays and Addresses (London: Chatto & Windus, 1929), pp. 29-45 (at 35-38):
The great scholars of the past never talked about research at all, though they did an amount of it that casts our efforts wholly into the shade. All their work was subordinated to one end, the enjoyment of the things themselves. Nothing is more striking in the lives of these great men than the way in which they read and re-read the whole of ancient literature for the sheer joy of it. They did not dally with the handmaids like Penelope's suitors; it was the image of Antiquity in its strength and beauty they really cared for, and the rest of their work was but the brightening of the glass through which we behold it, and the removal of excrescences from the surface of the image itself.

But nowadays learning has become a trade, and the trail of βαναυσία is over it all. There are posts to be won and reputations to be made with the least possible expenditure of time and trouble, and the easiest thing to do is to imitate a little piece of the great men's scaffolding. You need not trouble about the plan of the building, indeed, there need not be a building at all, if only the scaffolding is sufficiently elaborate. Scholarship in the old-fashioned sense is a thing of slow growth; it implies ripe knowledge and a trained judgment. 'Research,' on the other hand, is certainly laborious, but, in its lower forms, it requires little knowledge and makes few calls upon the higher powers of the mind. That is why we hear most talk of it in the newer American and colonial universities, where there is not yet any great tradition of scholarship. It is the desire to get results without the processes which alone can give them value, that is at the bottom of the whole movement. I propose now to show you how the thing is done.

By common consent, the constitution of an author's text is the highest aim that a scholar can set before himself. It is also one of the most difficult things in the world. Most people, however, are quite ignorant of the difference between a real recension and the production of a readable text that will pass muster. So much has been done already, that the production of a respectable text is not really very difficult. Up to a certain point, a sort of rough common sense, a sort of ἄγροικος σοφία, will acquit itself tolerably well in a task of this kind. Of course you do not trouble to collate MSS or to study the tradition of your author's text. You take for granted that a certain MS is 'the best,' and you follow that as closely as you dare, on the plea that you believe in 'objective criticism.' You need not go beyond the critical apparatus of the latest German edition. Indeed, you need not go so far. To most people, textual criticism is a mystery altogether, and they will respect you if you reprint the Teubner text with a selection of readings from Bekker or Dindorf at the bottom of the page. The risk of detection is very slight indeed. Even good scholars seldom know much about the text of more than one or two authors, and a few judicious compliments in the preface will probably silence the two or three men who could expose you if they thought it worth while. Even if one of them does say any thing, that can always be put down to professional jealousy and brazened out somehow.

This kind of thing is being done every day, and it is directly encouraged by loose talk about 'research.' But there are lower depths still. A man who knows little more than the Greek alphabet can count prepositions by the fireside. Of course it is dry work, but there are universities which will give you a doctor's degree for it, you will be accounted a truly scientific philologist, and you will be entitled to look down upon the man who can only write Latin prose or Greek iambics, though he may have a thousand times more knowledge and skill than you have. This is a pretty pass for classical scholarship to come to, but every one who has ever felt it his duty to read through what is facetiously called the literature of a subject knows that the picture I have drawn is not exaggerated.

It is to be observed also that the people who talk most about 'research' are not those who have done any. It is a word which is most often on the lips of people who say they would do it if they were 'encouraged,' that is to say, practically, if they were paid for it in advance. It is this which has vulgarized the word and made it offensive to many people. We hear of the 'endowment of research,' 'research scholarships,' and the like, as if it was all a question of money. But true research can never be fostered in that way. I don't suppose that any of the greatest discoveries have ever been paid for at all, and I am sure that they have all been made by men who had no thought of being paid for them. Let a man get his living by performing some definite social service like teaching, and keep his research work free from contamination by the thought of promotion or gain.
The word has been debased much further in our day, when people look things up on Google and call it research.

 

Foolishness

Euripides, Bacchae 369 (Teiresias on Pentheus; tr. David Kovacs):
His talk is folly and he's a fool.

μῶρα γὰρ μῶρος λέγει.
In Gilbert Murray's version:
Blind words and a blind heart!

 

Puns

E.R. Dodds, commentary on Euripides, Bacchae, 2nd ed. (Oxford: Clarendon Press, 1960), pp. 116-117 (on line 367):
Examples of such tragic 'punning' (ἐτυμολογεῖν) are many, especially in Aesch. and Eur. (cf. Kranz, Stasimon 287 ff., Platnauer on IT. 32). Elmsley, who collected and discussed them (on Bacch. 508), found the practice ψυχρόν. The Greeks did not, because they kept something of the primitive feeling that the connexion between a person and his name is significant, not accidental, φύσει not νόμῳ—names are for them, in Norden's words, 'visible pictures of invisible realities'. To us a pun is trivial and comic because it calls attention to the irrelevant; but the Greek felt that it pointed to something deeply relevant.

Sunday, October 14, 2018

 

Nature's Religion

Brabazon Newcomen Casement (1852-1910), "Nature's Religion," in R.Y. Tyrrell and Edward Sullivan, edd., Echoes from Kottabos (London: E. Grant Richards, 1906), p. 261:
To me no shrine with walls of clay,
No dome engirt with marble towers;
I worship thee in the open day
Amid the meadows and the flowers.

The shadows of the mighty trees
To me are dim religious light;
To me the murmurs of the breeze
Are voices of the infinite.
Not a great poem, but worth adding to the following collection:
Tyrrell and Sullivan attribute the poem to B.M.C., i.e. Brabazon M. Casement, but I think the author was Brabazon Newcomen Casement.

 

Preference for the Past

William Manchester, The Last Lion: Winston Spencer Churchill. Visions of Glory, 1874-1932 (1983; rpt. New York: Delta, 1989), pp. 11-12:
In a thousand little ways he revealed his preference for the past and his reluctance to part with it. Victorian expressions salted his speech: "I venture to say," "I am greatly distressed," "I rejoice," and "I pray"; so many of his memos began "Pray do," "Pray do not," or "Pray give me the facts on half a sheet of paper" that they became known among his staff as "Churchill's prayers." If it was time to leave Chartwell for London, and he wanted to know if his chauffeur was behind the wheel, he would ask: "Is the coachman on his box?" After the House of Commons snuffbox was destroyed in the Blitz, he replaced it with one from his family's ancestral home of Blenheim, explaining, "I confess myself to be a great admirer of tradition." He frankly preferred "the refinements of Louis XIV" to the modern "age of clatter and buzz, of gape and gloat." He also thought that "bad luck always pursues peoples who change the names of their cities. Fortune is rightly malignant to those who break with the customs of the past." Accordingly, Istanbul was Constantinople to him; Ankara was Angora; Sevastopol was Sebastopol; and in a directive to his minister of information dated August 29, 1941, he wrote: "Do try to blend in without causing trouble the word Persia instead of Iran." As for Cambodia and Guatemala, they didn't exist for him; he had got this far without having heard of them and saw no need to change now. He spoke of Sir Walter Raleigh, Henry VIII, and James I as though they were his contemporaries.

 

Totenmahl

Robert Garland, The Greek Way of Death (Ithaca: Cornell University Press, 1985), pp. 70-71:
The pleasures awaiting the dead in Hades are also suggested by the series of so-called 'Totenmahl' (death-feast) reliefs which would have us believe that life below was one long drinking-party. This is in striking contrast to the Homeric picture, where nobody eats or drinks except when summoned by the living to partake of an irregular sacrifice. The principal compositional features of the series include a man reclining on a klinê on the right, a table beside him laden with various kinds of food, including cakes, fruit, pomegranates and eggs, and a seated woman on his left. The exact schema, as Thönges-Stringaris (1965) notes, can be traced to a frieze from the North Palace of Assurbanipal at Nineveh. The inspiration for the series seems to derive from votive reliefs carrying representations of feasting deities and heroes, like the one of Pluto and Persephone discussed earlier in the chapter. These make their first appearance in Greece towards the end of the sixth century. The earliest Totenmahl relief appears to be a stêlê found in the Peiraios dated c. 400 B.C. (fig. 14). The series comes to an end c. 300-280 B.C. Examples have been found not only in Attika, but all over the Greek world, including Sparta, Argos, Corinth, Boeotia, Aetolia, Poteidaia, Melos, Delos, Thasos, Samos, as well as Asia Minor and Italy. They could be erected to members of both sexes, as their inscriptions prove. Other compositional features include the head of a horse in a square box in the top left-hand corner of the relief, the dead man's arms and armour suspended in the background as though hanging from a wall,

Fig. 14. A Totenmahl or 'Death feast' relief c. 400 B.C., showing the deceased as husband and wife drinking together. On the left a slave with an amphora attends. On the right a survivor watches on.
and a snake, either coiled under the table and perhaps raising its head in the direction of the food, or else entwined around a tree. Sometimes a wine-pourer attends.

What finally remains unclear is whether the figures represented on the reliefs are conceived of as enjoying in the afterlife the pleasures of earthly existence or whether they are frozen in life, caught at a characteristic moment, as it were, as their friends remembered them and as they themselves would wish to be remembered. Lending some support to the theory that they are in fact supposed to be dead is Sokrates' comment in the Republic quoted above that according to the Orphics the reward for the just in Hades is 'everlasting drunkenness' (2.363d).

Despite the emphasis on food and drink, bowels do not abound in Hades, as Vermeule (1979, 27) has sensitively observed — a point of contrast with the Egyptian notion of the afterlife, in accordance with which the dead were occasionally provided with both bathroom and lavatory so that they should feel 'perfectly at home' (Scharff 1947, 18).
Most descriptions of the afterlife seem boring to me, but I do find appealing the notion of "one long drinking-party." In Garland's figure 14 above (Athens, National Archaeological Museum, inv. 1501), note the dog under the table gnawing a bone.

 

A Strong Recommendation

William George Clarke (1821-1878), "General Education and Classical Studies," Cambridge Essays, Contributed by Members of the University (London: John W. Parker and Son, 1855), pp. 281-308 (at 293):
When a missionary catches a young savage, he does not conceive his business to be to supply him with the food he loves, and leave him to rove about in nudity, picking off the white babies of the settlement with little poisoned arrows, but to train him, against his will, to a civilized acquiescence in beef and broad-cloth, buttons and good behaviour.

An English boy is a young savage in his way, and a judicious application of force is not only not useless, but even necessary, not only not cruelty, but kindness. By force I do not mean violence; I would have them ruled by authority, not the birch. The first lesson, the most important lesson a boy has to learn, is the duty of submission to restraint, of application to a distasteful task, whose meaning and value he is only to comprehend hereafter. It would be fatal to mental discipline and powers of application to begin by inculcating the notion that each boy need only learn what he liked.
Id. (at 294):
[I]t is no valid objection to any subject to affirm that it is dry and distasteful, but on the contrary, a strong recommendation.

Saturday, October 13, 2018

 

Don't Take a Cab to Cithaeron

Euripides, Bacchae 191-192 (tr. David Kovacs):
                        CADMUS
No chariot then will take us to the mountains.

                        TEIRESIAS
No, for then the god would be less honored.

                        ΚΑΔΜΟΣ
οὔκουν ὄχοισιν εἰς ὄρος περάσομεν.

                        ΤΕΙΡΕΣΙΑΣ
ἀλλ᾿ οὐχ ὁμοίως ἂν ὁ θεὸς τιμὴν ἔχοι.
The title is adapted from E.R. Dodds, commentary on Euripides, Bacchae, 2nd ed. (Oxford: Clarendon Press, 1960), p. 90, who speaks of "taking a cab to Cithaeron." The lines bring to mind the scene I often used to see at the start of Shabbat at the lower, southern end of Fairview Avenue in Saint Paul, Minnesota, where the sidewalks were thronged with worshippers walking up the hill. It was an inspiring sight.

 

A Religious and Cultural Act

Edward Rice, Captain Sir Richard Francis Burton (New York: Charles Scribner's Sons, 1990), p. 107:
Then defecation also meant a religious and cultural act, for practices differ from those of the West. A Muslim should enter the lavatory on his left, not right, foot, and he cleanses himself with water (or sand or earth if there is no water) with his left hand. The two heirs of Europeans in India, the half-caste Anglo-Indians and the half-caste Goans of Portuguese antecedents, were divided on the issue of toilet custom. The former followed English practice and used toilet paper after defecation; the Goans washed themselves with water, using the left hand, as did other Indian communities. The Anglo-Indians derided the Goans as "washers" and the Goans castigated the Anglo-Indians as "wipers."

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He Spends Most of His Time at Home

James Diggle, "Foreword" to C.W. Willink, Collected Papers on Greek Tragedy (Leiden: Brill, 2010), pp. viii-x (at viii):
In 1966 and 1968 two articles appeared in the Classical Quarterly, on problems of text and interpretation in Euripides' Bacchae and Hippolytus, under the authorship of 'C.W. Willink, Eton College'. In 1970 I found myself at Eton, as Examiner for the Newcastle Scholarship. I asked whether I might have the opportunity to pay my respects to the author. 'I doubt if you will see him,' I was told. 'He spends most of his time at home, writing on Euripides.'

Friday, October 12, 2018

 

The Complete Absorption of the Mind upon an Agreeable Occupation

Winston Churchill, speech at the Authors' Club, London (February 17, 1908):
The fortunate people in the world — the only really fortunate people in the world, in my mind, — are those whose work is also their pleasure. The class is not a large one, not nearly so large as it is often represented to be; and authors are perhaps one of the most important elements in its composition. They enjoy in this respect at least a real harmony of life. To my mind, to be able to make your work your pleasure is the one class distinction in the world worth striving for; and I do not wonder that others are inclined to envy those happy human beings who find their livelihood in the gay effusions of their fancy, to whom every hour of labour is an hour of enjoyment, to whom repose — however necessary — is a tiresome interlude, and even a holiday is almost deprivation. Whether a man writes well or ill, has much to say or little, if he cares about writing at all, he will appreciate the pleasures of composition. To sit at one's table on a sunny morning, with four clear hours of uninterruptible security, plenty of nice white paper, and a Squeezer pen — that is true happiness. The complete absorption of the mind upon an agreeable occupation — what more is there than that to desire? What does it matter what happens outside? The House of Commons may do what it likes, and so may the House of Lords. The heathen may rage furiously in every part of the globe. The bottom may be knocked clean out of the American market. Consols may fall and suffragettes may rise. Never mind, for four hours, at any rate, we will withdraw ourselves from a common, ill-governed, and disorderly world, and with the key of fancy unlock that cupboard where all the good things of the infinite are put away.
Id.:
Now, I am a great admirer of the Greeks, although, of course, I have to depend upon what others tell me about them, and I would like to see our educationists imitate in one respect, at least, the Greek example. How is it that the Greeks made their language the most graceful and compendious mode of expression ever known among men? Did they spend all their time studying the languages which had preceded theirs? Did they explore with tireless persistency the ancient root dialects of the vanished world? Not at all. They studied Greek. They studied their own language. They loved it, they cherished it, they adorned it, they expanded it, and that is why it survives a model and delight to all posterity. Surely we, whose mother-tongue has already won for itself such an unequalled empire over the modern world, can learn this lesson at least from the ancient Greeks and bestow a little care and some proportion of the years of education to the study of a language which is perhaps to play a predominant part in the future progress of mankind.

 

Nymph of This Place

Corpus Inscriptionum Latinarum VI (Inscriptiones urbis Romae Latinae), 5 (Inscriptiones Falsae), 3e:


I.e.:
Huius nympha loci, sacri custodia fontis,
    Dormio, dum blandae sentio murmur aquae.
Parce meum, quisquis tangis cava marmora, somnum
    Rumpere. Sive bibas sive lavere tace.
In Alexander Pope's rendering:
Nymph of the grot, these sacred springs I keep,
    And to the murmur of these waters sleep;
Ah, spare my slumbers, gently tread the cave!
    And drink in silence, or in silence lave.
Barbara Baert, "The Sleeping Nymph Revisited: Ekphrasis, Genius Loci and Silence," in Karl A.E. Enenkel and Anita Traninger, edd., The Figure of the Nymph in Early Modern Culture (Leiden: Brill, 2018), pp. 149-176 (at 153), offers a version clearly based on Pope's but with a gross misprint in the final word:
Nymph of this place, these sacred springs I keep,
And to the murmur of these waters sleep;
Ah spare my slumbers, gently tread the cave!
And drink in silence, or in silence leave.

Lucas Cranach the Elder, Sleeping Nymph

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Power of Latin

From my favorite news source, The Onion:
Report: Students Who Take Latin Have Better Chance Of Summoning Demon Later In Life

CHICAGO—Saying the classical language was a practical choice for anyone interested in awakening the dead, a new report released Thursday by the University of Chicago found that students who take Latin have a better chance of summoning a demon later in life. "According to our data, children who studied Latin in grade school were far more likely to contact, summon, and then raise a damned soul from the underworld," said classics department chair Emily Greenwood, adding that students who learned Latin tended to be more adept at chanting ancient incantations, opening up portals, and comprehending Demonic screams. "On the whole, young people who studied root languages like Latin had a much easier time communicating in tongues, and could sometimes even convince spirits to do their bidding. However, those who didn't were more prone to lag far behind their peers and often died at the hands of a bloodthirsty, vengeful succubus." Greenwood added that while knowing Latin provided students certain advantages in summoning demons, it had absolutely zero bearing on their ability to send them back to Hell when they were done.

Thursday, October 11, 2018

 

Did Socrates Call Slander the Tool of the Losers?

Kyra Haas, "No, Socrates didn't call slander the 'tool of the losers'," Politifact (October 8, 2018):
A viral image on Facebook quotes Socrates as saying, "When the debate is lost, slander becomes the tool of the losers."​

There's no evidence Socrates said that.
Joel Eidsath (per litteras) suggests that the substance of the quotation is contained in Plato's Apology. He adduces the following two passages.

Plato, Apology 21 b-d (tr. Christopher Emlyn-Jones and William Preddy):
Now consider why I say these things. It's because I'm going to tell you where my bad reputation comes from....So by examining him carefully—there's no need for me to tell you his name; he was one of the politicians who, when I investigated him, gave me this impression, fellow Athenians—and by engaging him in conversation it seemed to me that this man seemed to be wise both to a lot of other people and above all to himself, but he wasn't. Then I attempted to demonstrate to him that he thought he was wise, but wasn't. Consequently then I earned his dislike and that of many of those who were standing by....
Id. 22 e-23 a:
So as a result of this scrutiny, men of Athens, I incurred a great deal of enmity of a very harsh and grievous kind, so that from this there have arisen many slanders, and I got this label "wise."
The Greek:
Σκέψασθε δὴ ὧν ἕνεκα ταῦτα λέγω· μέλλω γὰρ ὑμᾶς διδάξειν ὅθεν μοι ἡ διαβολὴ γέγονεν....διασκοπῶν οὖν τοῦτον—ὀνόματι γὰρ οὐδὲν δέομαι λέγειν, ἦν δέ τις τῶν πολιτικῶν πρὸς ὃν ἐγὼ σκοπῶν τοιοῦτόν τι ἔπαθον, ὦ ἄνδρες Ἀθηναῖοι, καὶ διαλεγόμενος αὐτῷ—ἔδοξέ μοι οὗτος ὁ ἀνὴρ δοκεῖν μὲν εἶναι σοφὸς ἄλλοις τε πολλοῖς ἀνθρώποις καὶ μάλιστα ἑαυτῷ, εἶναι δ' οὔ· κἄπειτα ἐπειρώμην αὐτῷ δεικνύναι ὅτι οἴοιτο μὲν εἶναι σοφός, εἴη δ' οὔ. ἐντεῦθεν οὖν τούτῳ τε ἀπηχθόμην καὶ πολλοῖς τῶν παρόντων....

....Ἐκ ταυτησὶ δὴ τῆς ἐξετάσεως, ὦ ἄνδρες Ἀθηναῖοι, πολλαὶ μὲν ἀπέχθειαί μοι γεγόνασι καὶ οἷαι χαλεπώταται καὶ βαρύταται, ὥστε πολλὰς διαβολὰς ἀπ' αὐτῶν γεγονέναι, ὄνομα δὲ τοῦτο λέγεσθαι, σοφὸς εἶναι.
In other words, because Socrates' enemies were unsuccessful in debating him, they made slanderous accusations against him.

Wednesday, October 10, 2018

 

The Elimination of the Individual

Winston Churchill, speech at the Philomathic Society Dinner, Liverpool (November 21, 1901):
One aspect of modern life which strikes me very much is the elimination of the individual. In trade, vast and formidable combinations of labour stand arrayed against even vaster and more formidable combinations of capital, and, whether they war with each other or cooperate, the individual in the end is always crushed under.

[....]

Nothing would be worse than that independent men should be snuffed out and that there should be only two opinions in England — the Government opinion and the Opposition opinion. The perpetually unanimous Cabinet disquiets me. I believe in personality. The House of Commons depends for its popularity, and consequently for its power, on the personality of its members.

We live in an age of great events and little men, and if we are not to become the slaves of our own systems or sink oppressed among the mechanism we ourselves created, it will only be by the bold efforts of originality, by repeated experiment, and by the dispassionate consideration of the results of sustained and unflinching thought.

 

Bad Europeans

G.K. Chesterton (1874-1936), As I Was Saying, XIX: About White Fronts:
I do not want the English or anybody else to be international in the sense of cosmopolitan. Christendom has developed in a national form; and men who have no patriotism are not inside Europe but rather outside it. A Frenchman who does not love France, an Englishman who does not love England, is a bad European and not a good European.

 

Beatus Vir

Euripides, Bacchae 72-87 (tr. David Kovacs):
O blessed the man who,
happy in knowing the gods' rites,
makes his life pure
and joins his soul to the worshipful band,
performing bacchic rites upon the mountains,
with cleansings the gods approve:
he performs the sacred mysteries
of Mother Cybele of the mountains,
and shaking the bacchic wand up and down,
his head crowned with ivy,
he serves Dionysus.
On bacchants, on you bacchants!
Bring the roaring
son of a god, Dionysus,
from Phrygia's mountains to Hellas' streets,
broad for dancing! Bring Bromios!

ὦ μάκαρ, ὅστις εὐδαί-
μων τελετὰς θεῶν εἰ-
δὼς βιοτὰν ἁγιστεύει
καὶ θιασεύεται ψυ-        75
χὰν ἐν ὄρεσσι βακχεύ-
ων ὁσίοις καθαρμοῖσιν,
τά τε ματρὸς μεγάλας ὄρ-
για Κυβέλας θεμιτεύων
ἀνὰ θύρσον τε τινάσσων        80
κισσῷ τε στεφανωθεὶς
Διόνυσον θεραπεύει.
ἴτε βάκχαι, ἴτε βάκχαι,
Βρόμιον παῖδα θεὸν θεοῦ
Διόνυσον κατάγουσαι        85
Φρυγίων ἐξ ὀρέων Ἑλλάδος εἰς εὐ-
ρυχόρους ἀγυιάς, τὸν Βρόμιον.
I have two nit-picking comments on the translation. First, in lines 78-79, I don't see "Mother Cybele of the mountains" but rather "great Mother Cybele," i.e. Magna Mater. Second, at line 84, θεὸν is left untranslated — the Greek signifies not just "son of a god," but "god, son of a god."

Tuesday, October 09, 2018

 

A Law of Nature

Tacitus, Histories 4.74.2 (tr. Clifford H. Moore):
There will be vices so long as there are men...

vitia erunt, donec homines...

 

Tres Faciunt Collegium

John Scheid, The Gods, the State, and the Individual: Reflections on Civic Religion in Rome, tr. Clifford Ando (Philadelphia: University of Pennsylvania Press, 2016), pp. 67-68, with notes on p. 157:
Who says that all the people or even a large part of them ought to attend the thousand and one rites of public religion? Tres faciunt collegium: three people make a college. This Roman principle establishes that it sufficed that three persons be present in order for the collectivity concerned to have been represented, in the same way that the Jewish minyan constitutes a community empowered to act collectively. Literally meaning "number," the minyan is the quorum of ten adult males required to hold a public service.22 The Roman pontifex maximus, for his part, could not decide alone; two other pontiffs had to express the same opinion in order for his view to be valid. As Cicero explains in his speech On the Responses of the Haruspices, "what three pontiffs have decided has always seemed to the Roman people, always to the Senate, always to the immortal gods themselves sufficiently sacred, sufficiently august, sufficiently attentive to religious scruple."23 The protocols of cult celebrated at Rome and in the Roman suburbs reveal that the twelve Arval Brethren were generally not all present, though they were charged with public sacrifice. We know as well that a number of ordinary citizens were present for the rites. But if it was necessary that a minimal number of celebrants be present in order for the cultic act to be valid, the addition of a fourth or a twelfth priest mattered not at all. This point deserves emphasis. In public cult, there was no need to judge the quality of a religious act by the number of celebrants present, and no further benefit derived in proportion to the number of citizens attending a cultic act, as if there were some necessary relation between the conviction and fervor of individuals and the size of the audience. In a religion that granted primacy to the obligation and the exactitude of ritual performance, piety consisted above all in observing ritual requirements, not in going beyond them. A Roman would have been tempted to describe as superstitious any superfluity of fervor.

22. Jean-Christophe Attias and Esther Benbassa, Dictionnaire de civilisation juive (Paris: Larousse, 1997).

23. Cicero, De haruspicum responsis 12.

Monday, October 08, 2018

 

Similar Intellectual Interests

Sidonius, Letters 4.1.1 (to his cousin Probus; tr. W.B. Anderson):
A second bond between our hearts has come from the affinity of our intellectual interests, for we have the same taste in literary matters, praising or blaming the same things, and we are always at one in our approval or disapproval of any particular form of diction.

secundus nobis animorum nexus accessit de studiorum parilitate, quia idem sentimus culpamus laudamus in litteris et aeque nobis quaelibet dictio placet improbaturque.

 

A Ball Game

Gregory of Nyssa, Letters 16.1a (tr. Anna M. Silvas, with her note):
Those who play ball go about it in some such way such as this.225 Standing apart in three places, two of them take accurate aim and toss the ball one to the other, each catching it in turn from the other, while they bluff the player in the middle who is jumping up at it. By turning the face in a certain direction, and with a certain movement of the hand to the right or the left they make a show of throwing. But whatever direction they see him scurrying, they throw it to the other side instead, thwarting his expectation with a trick.

225 'i.e. the game of φαινίδα, called also ἐφετίνδα by Hesychius', ibid. 535, n. 5.

Οἷόν τι ποιοῦσιν οἱ τῇ σφαίρᾳ παίζοντες, ὅταν τριχῆ διαστάντες ἀντιπέμπωσιν ἀλλήλοις ἐν εὐστοχίᾳ τὴν βολὴν ἄλλος παρ' ἄλλου διαδεχόμενοι, διαπαίζουσι δὲ τὸν ἐν τῷ μέσῳ πρὸς αὐτὴν ἀναπηδῶντα, τῇ ἐσχηματισμένῃ τοῦ προσώπου ὁρμῇ καὶ τῇ ποιᾷ τῆς χειρὸς ἐνδείξει κατὰ τὸ δεξιὸν ἢ εὐώνυμον τὴν βολὴν προδείξαντες, ἐφ' ὅπερ <δ'> ἂν ἴδωσιν αὐτὸν ὁρμῶντα, κατὰ τὸ ἐναντίον ἀποπεμπόμενοι καὶ τὴν ἐλπίδα δι' ἀπάτης ἐψεύσαντο...

 

Crime and Punishment

Homer, Odyssey 1.47 (Athena speaking about Aegisthus' death at the hands of Orestes; tr. Peter Green):
So may all others perish who commit such crimes!

ὡς ἀπόλοιτο καὶ ἄλλος, ὅτις τοιαῦτά γε ῥέζοι.
Scipio Africanus quoted this line on hearing of the death of Tiberius Gracchus. See Plutarch, Life of Tiberius Gracchus 21.4, and Diodorus 35.7.3.

 

Do Not Believe These Croakers

The attempt by some to suppress quotations from Winston Churchill makes me want to read all of his speeches and to quote extensively from them. Here are excerpts from his very first political speech, delivered at Claverton Down, Bath, on July 26, 1897:
That is like a Radical — just the slap-dash, wholesale, harum-scarum policy of the Radical. It reminds me of the man who, on being told that ventilation is an excellent thing, went and smashed every window in his house, and died of rheumatic fever. That is not Conservative policy. Conservative policy is essentially a tentative policy — a look-before-you-leap policy; and it is a policy of don't leap at all if there is a ladder. It is because our progress is slow that it is sure and constant.

[....]

There are not wanting those who say that in this Jubilee year our Empire has reached the height of its glory and power, and that now we shall begin to decline, as Babylon, Carthage, Rome declined. Do not believe these croakers but give the lie to their dismal croaking by showing by our actions that the vigour and vitality of our race is unimpaired and that our determination is to uphold the Empire that we have inherited from our fathers as Englishmen, that our flag shall fly high upon the sea, our voice be heard in the councils of Europe, our Sovereign supported by the love of her subjects, then shall we continue to pursue that course marked out for us by an all-wise hand and carry out our mission of bearing peace, civilisation and good government to the uttermost ends of the earth.

Sunday, October 07, 2018

 

Hot and Humid

Excerpt from letter by Flaubert to Louis Bouilhet (June 26, 1863), in The Letters of Gustave Flaubert 1857-1880, tr. Francis Steegmuller (Cambridge: The Belknap Press of Harvard University Press, 1982), p. 74:
I don't know whether it's hot in the Celestial Empire [Bouilhet was studying Chinese], but here the heat is one great fart-blast. Mercury plus humidity means sweat-through-clothes; underwear wringing wet; trickle-trickle between ass-cheeks; underarms, phew!; shoes hell on feet; skin scorched; air stifling, gasp-making, murderous.
The original:
Je ne sais pas si dans le Céleste Empire on a chaud. Mais ici on cassepète de chaleur, on atmosphère-habit-sue, on flanelle-mouille, on entre-fesson-coule, on aisselle-pue, on botte-gêne-pieds, on peau-cuit, on étouffe, on râle, on crève!

 

Resisting Dionysus

E.R. Dodds, ed., Euripides, Bacchae, 2nd ed. (Oxford: Oxford University Press, 1960), p. xvi:
To resist Dionysus is to repress the elemental in one's own nature; the punishment is the sudden complete collapse of the inward dykes when the elemental breaks through perforce and civilization vanishes.

Saturday, October 06, 2018

 

Holy Writ

John Chrysostom, Homilies on Eutropius 2.1 (tr. W.R.W. Stephens):
Delectable indeed are the meadow, and the garden, but far more delectable the study of the divine writings.

For there indeed are flowers which fade, but here are thoughts which abide in full bloom; there is the breeze of the zephyr, but here the breath of the Spirit: there is the hedge of thorns, but here is the guarding providence of God; there is the song of cicadae, but here the melody of the prophets: there is the pleasure which comes from sight, but here the profit which comes from study.

The garden is confined to one place, but the Scriptures are in all parts of the world; the garden is subject to the necessities of the seasons, but the Scriptures are rich in foliage, and laden with fruit alike in winter and in summer.

Let us then give diligent heed to the study of the Scriptures: for if you do this the Scripture will expel your despondency, and engender pleasure, extirpate vice, and make virtue take root, and in the tumult of life it will save you from suffering like those who are tossed by troubled waves.

The sea rages but you sail on with calm weather; for you have the study of the Scriptures for your pilot; for this is the cable which the trials of life do not break asunder.

Ἡδὺς μὲν λειμὼν καὶ παράδεισος, πολὺ δὲ ἡδύτερον τῶν θείων Γραφῶν ἡ ἀνάγνωσις.

Ἐκεῖ μὲν γάρ ἐστιν ἄνθη μαραινόμενα, ἐνταῦθα δὲ νοήματα ἀκμάζοντα· ἐκεῖ ζέφυρος πνέων, ἐνταῦθα δὲ Πνεύματος αὔρα· ἐκεῖ ἄκανθαι αἱ τειχίζουσαι, ἐνταῦθα δὲ πρόνοια Θεοῦ ἡ ἀσφαλιζομένη· ἐκεῖ τέττιγες ᾄδοντες, ἐνταῦθα δὲ προφῆται κελαδοῦντες· ἐκεῖ τέρψις ἀπὸ τῆς ὄψεως, ἐνταῦθα δὲ ὠφέλεια ἀπὸ τῆς ἀναγνώσεως.

Ὁ παράδεισος ἐν ἑνὶ χωρίῳ, αἱ δὲ Γραφαὶ πανταχοῦ τῆς οἰκουμένης· ὁ παράδεισος δουλεύει καιρῶν ἀνάγκαις, αἱ δὲ Γραφαὶ καὶ ἐν χειμῶνι καὶ ἐν θέρει κομῶσι τοῖς φύλλοις, βρίθουσι τοῖς καρποῖς.

Προσέχωμεν τοίνυν τῇ τῶν Γραφῶν ἀναγνώσει· ἐὰν γὰρ τῇ Γραφῇ προσέχῃς, ἐκβάλλει σου τὴν ἀθυμίαν, φυτεύει σου τὴν ἡδονὴν, ἀναιρεῖ τὴν κακίαν, ῥιζοῖ τὴν ἀρετὴν, οὐκ ἀφίησιν ἐν θορύβῳ πραγμάτων τὰ τῶν κλυδωνιζομένων πάσχειν.

Ἡ θάλασσα μαίνεται, σὺ δὲ μετὰ γαλήνης πλέεις· ἔχεις γὰρ κυβερνήτην τῶν Γραφῶν τὴν ἀνάγνωσιν· τοῦτο γὰρ τὸ σχοινίον οὐ διαῤῥήγνυσι τῶν πραγμάτων ὁ πειρασμός.

 

A Disgusting Man

Sidonius, Letters 3.13.6 (to Apollinaris, tr. W.B. Anderson):
Also he has ears elephantine in their vastness; the two apertures are encircled by ulcerated skin, and stony knots and warts oozing with pus project along the exterior curves. Also he carries a nose that is large in its openings and constricted at its bridge, gaping wide enough to give you the creeps, yet too narrow for the sense of smell. He displays a mouth with leaden lips and the ravening jaws of a wild beast, with festering gums and yellow teeth; it is frequently befouled by a mephitic stench exhaled from the hollow seat of decaying grinders; and this stench is reinforced by meaty belching from yesterday's feast and the sewage of suppers that keep coming back upon him.

gerit et aures immanitate barrinas, quarum fistulam biforem pellis ulcerosa circumvenit saxeis nodis et tofosis umore verrucis per marginem curvum protuberantibus. portat et nasum, qui cum sit amplus in foraminibus et strictus in spina, sic patescit horrori quod angustatur olfactui. praetendit os etiam labris plumbeum rictu ferinum, gingivis purulentum dentibus buxeum, quod spurcat frequenter exhalatus e concavo molarium computrescentum mephiticus odor, quem supercumulat esculenta ructatio de dapibus hesternis et redundantum sentina cenarum.
Id. (3.13.8, with translator's note):
I say nothing of the goatish, fetid caverns of the armpits, which imprison his sides with their ramparts, so that he mortifies his neighbour's nostrils by spreading abroad the plague of a double Ampsanctus.1 I do not mention that his breasts are flaccid and depressed by a weight of fat, and hang down like a mother's paps, though for a man's breast even to protrude at all would have been disgusting enough. I say nothing of his belly curving in pendulous folds, its wrinkles, ugly in themselves, making a still uglier cover for genitals rendered doubly shameful by their impotence.

1 Le Mofete in the centre of Italy; a valley having a cave known for its unpleasant fumes (Virgil, Aen., VII.563–571).

taceo quod alarum specubus hircosis atque acescentibus latera captiva vallatus nares circumsedentum ventilata duplicis Ampsancti peste funestat. taceo fractas pondere arvinae iacere mammas quasque foedum esset in pectore virili vel prominere, has ut ubera materna cecidisse. taceo ventris inflexi pendulos casses parti genitalium, quia debili, bis pudendae turpibus rugis turpius praebere velamen.
The entire letter is amusing. See Jan Ziolkowski, "Avatars of Ugliness in Medieval Literature," Modern Language Review 79.1 (January, 1984) 1-20.

 

Discord and Anger

Tacitus, Histories 4.11.1 (my translation):
There was discord in the Senate, anger among those who were defeated.

discordia inter patres, ira apud victos.

Friday, October 05, 2018

 

One's Native Land

Sidonius, Letters 3.3.1 (to Ecdicius; tr. W.B. Anderson):
The land which has begotten one rightly claims the chief place in one's affections.

summas in adfectu partes iure sibi usurpat terra quae genuit.

 

Impermanent and Permanent

Tacitus, Annals 3.6.3 (tr. John Jackson):
Statesmen were mortal, the state eternal.

principes mortales, rem publicam aeternam esse.
Or, as Ronald Syme rendered it in Tacitus, Vol. I (1958; rpt. Oxford: Clarendon Press, 1997), p. 319:
Princes come and go, but the Commonwealth is perpetual.

Thursday, October 04, 2018

 

Natural Resources

Deuteronomy 8:7-9 (New International Version):
[7] For the Lord your God is bringing you into a good land—a land with brooks, streams, and deep springs gushing out into the valleys and hills;

[8] a land with wheat and barley, vines and fig trees, pomegranates, olive oil and honey;

[9] a land where bread will not be scarce and you will lack nothing; a land where the rocks are iron and you can dig copper out of the hills.

 

Self-Destruction

Homer, Odyssey 1.7 (tr. Peter Green):
It was through their own blind recklessness that they perished...

αὐτῶν γὰρ σφετέρῃσιν ἀτασθαλίῃσιν ὄλοντο...
According to Stephanie West ad loc., ἀτασθαλίη "denotes behavior for which men not only suffer but deserve to suffer, culpable recklessness implying a selfish disregard for the decencies of human life."

Pierre Chantraine, Dictionnaire étymologique de la langue grecque, I (Paris: Klincksieck, 1968), p. 132, s.v. ἀτάσθαλος:


Robert Beekes, Etymological Dictionary of Greek, I (Leiden: Brill, 2010), p. 161, s.v. ἀτάσθαλος (correct irresistable to irresistible and desparate to desperate):


 

False Accusations

Apollodorus, Library 3.15.3 (tr. James G. Frazer):
Cleopatra was married to Phineus, who had by her two sons, Plexippus and Pandion. When he had these sons by Cleopatra, he married Idaea, daughter of Dardanus. She falsely accused her stepsons to Phineus of corrupting her virtue, and Phineus, believing her, blinded them both.

Κλεοπάτραν δὲ ἔγημε Φινεύς, ᾧ γίνονται παῖδες ἐξ αὐτῆς Πλήξιππος καὶ Πανδίων. ἔχων δὲ τούτους ἐκ Κλεοπάτρας παῖδας Ἰδαίαν ἐγάμει τὴν Δαρδάνου. κἀκείνη τῶν προγόνων πρὸς Φινέα φθορὰν καταψεύδεται, καὶ πιστεύσας Φινεὺς ἀμφοτέρους τυφλοῖ.
φθορὰν = rape (Liddell-Scott-Jones, s.v. φθορά, sense b.4).

For other examples of such false accusations see Louis H. Feldman, "Josephus' Portrait of Joseph (Continuation)," Revue Biblique 99.3 (July 1992) 504-528 (at 523):
Hadas40 has noted the similarity between Josephus' account of Potiphar's wife's initiative in approaching Joseph and Phaedra's initiative, in the earlier version of Euripides' Hippolytus, in soliciting Hippolytus. Apparently, the Phaedra-Hippolytus theme was very popular, as we can gather from the remark of Pausanias (1.22.1) that "everybody, even a foreigner who has learnt the Greek tongue, knows about the love of Phaedra," and we may assume that Josephus and his readers would have been acquainted with it. The theme is, moreover, familiar in a number of myths—Bellerophon, Astydamia and Peleus, Demodice and Phrixus, Philonome and Cycnus, Damasippe and Hebrus, and Melanion. The popularity of this motif may be seen in its frequent appearance in the later Hellenistic novels, such as Heliodorus' Ethiopica, where we have the story of Demaenete and Cnemon.

40 Moses HADAS, Hellenistic Culture: Fusion and Diffusion (New York: Columbia University Press, 1959) 152.
Related post: Potiphar's Wife.

Wednesday, October 03, 2018

 

Lack of Books

Seneca, Letters to Lucilius 45.1 (tr. Richard M. Gummere):
You complain that in your part of the world there is a scant supply of books. But it is quality, rather than quantity, that matters; a limited list of reading benefits; a varied assortment serves only for delight. He who would arrive at the appointed end must follow a single road and not wander through many ways. What you suggest is not travelling; it is mere tramping.

Librorum istic inopiam esse quereris. Non refert, quam multos, sed quam bonos habeas; lectio certa prodest, varia delectat. Qui, quo destinavit, pervenire vult, unam sequatur viam, non per multas vagetur. Non ire istuc, sed errare est.
Related post: Non Multa Sed Multum.

 

The Wolf Also Shall Dwell with the Lamb

Edward Rice, Captain Sir Richard Francis Burton (New York: Charles Scribner's Sons, 1990), p. 401:
Isabel also had a menagerie. Her special forte was rescuing animals and also trying to convert the natives, of whatever religion, to her kind of Roman Catholicism. She had donkeys and a camel, turkeys, bull terriers, pye-dogs (once as many as fifty), lambs, pigeons and goats, a white Persian cat, a pet lamb, chickens, geese, guinea fowl, a panther so tame it would eat from one's hand, and, as Burton remarked, "other notions." Isabel spent many hours trying to train natural enemies to love each other, but the panther ate the lamb and chased the goats, one of which jumped into the river and drowned; the fowl ate the seeds and flowers in the garden, the cat killed the birds, and the dogs worried the cat, but Isabel noted that the survivors of the menagerie became "a really harmonious family."

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