Laudator Temporis Acti

Old age, resistless foe, how do I loathe thy presence! Them too I hate, whoso desire to lengthen out the span of life, seeking to turn the tide of death aside by philtres, drugs, and magic spells,—folk that death should take away to leave the young their place, when they no more can benefit the world.

ὦ δυσπάλαιστον γῆρας, ὡς μισῶ σ᾽ ἔχων,
μισῶ δ᾽ ὅσοι χρῄζουσιν ἐκτείνειν βίον,
βρωτοῖσι καὶ ποτοῖσι καὶ μαγεύμασι        1110
παρεκτρέποντες ὀχετὸν ὥστε μὴ θανεῖν·
οὓς χρῆν, ἐπειδὰν μηδὲν ὠφελῶσι γῆν,
θανόντας ἔρρειν κἀκποδὼν εἶναι νέοις.

Just now you said: 'Can we not construct or make or create a society?' My answer to that is, no. I don't believe that you do create societies. I believe that this social engineering, in which a group of people—in this case without consulting or being understood, let alone supported, by the mass of their fellow countrymen—say to themselves: 'Let's change this society; let us implant in it something which is profoundly different and alien; then let us see how it goes', is criminal levity.

"Back to our caves," — Redeamus ad antra, — if we are really believers in tradition; your real conservatives are the cavemen.

From an edition so conceived I have come to expect five things: a survey of the available witnesses, reasons for using some rather than others, accurate collation, guidance on the difference between the best text that can be extracted from the witnesses and what the author seems likely to have written, and substantial progress in at least one of these four. Ideally, the first two should be combined in a historical account, because the value of a witness depends on the aims, resources, and abilities of whoever produced it; but it would be a luxury to dwell on the ideal when many editions still fall at one or more of the five hurdles.

The process of living seems to consist in coming to realise truths so ancient and simple that, if stated, they sound like barren platitudes.

The lawgiver would, in fact, do a better job if he divided ignorance into two: (1) 'simple' ignorance, which he would treat as the cause of trivial faults, (2) 'double' ignorance, which is the error of a man who is not only in the grip of ignorance but on top of that is convinced of his own wisdom, believing that he has a thorough knowledge of matters of which, in fact, his ignorance is total.

διχῇ μὴν διελόμενος αὐτὸ ὁ νομοθέτης ἂν βελτίων εἴη, τὸ μὲν ἁπλοῦν αὐτοῦ κούφων ἁμαρτημάτων αἴτιον ἡγούμενος, τὸ δὲ διπλοῦν, ὅταν ἀμαθαίνῃ τις μὴ μόνον ἀγνοίᾳ συνεχόμενος ἀλλὰ καὶ δόξῃ σοφίας, ὡς εἰδὼς παντελῶς περὶ ἃ μηδαμῶς οἶδεν.

O wretched sons of men! Why do you get weapons and bring slaughter on one another? Cease from that, give over your toiling, and in mutual peace keep safe your cities. Short is the span of life, so it would be best to run its course as lightly as we may, free from trouble.

                                       ὦ ταλαίπωροι βροτῶν,
τί κτᾶσθε λόγχας καὶ κατ᾽ ἀλλήλων φόνους
τίθεσθε; παύσασθ᾽, ἀλλὰ λήξαντες πόνων        950
ἄστη φυλάσσεθ᾽ ἥσυχοι μεθ᾽ ἡσύχων.
σμικρὸν τὸ χρῆμα τοῦ βίου· τοῦτον δὲ χρὴ
ὡς ῥᾷστα καὶ μὴ σὺν πόνοις διεκπερᾶν.

[M]y distrust of all lexicons and translations is increasing.

It is not unusual to discover that when we suppose ourselves to have risen superior to what generations of our predecessors found overwhelmingly significant and self-evident, we are in reality describing our own impoverishment of imagination or of vision.

As for what he got from his campaigning, he used to spend it on horses, or armour, or the ransoming of captives; but his own property he sought to increase by agriculture, which is the justest way to make money. Nor did he practise agriculture merely as a side issue, but he held that the man who purposed to keep his hands from the property of others ought by all means to have property of his own.

τὰ μὲν οὖν ἐκ τῶν στρατειῶν προσιόντα κατάνλισκεν εἰς ἵππους καὶ ὅπλα καὶ λύσεις αἰχμαλώτων, τὸν δὲ οἶκον ἀπὸ τῆς γεωργίας αὔξειν ἐπειρᾶτο δικαιοτάτῳ τῶν χρηματισμῶν, οὐδὲ τοῦτο ποιούμενος πάρεργον, ἀλλὰ καὶ πάνυ προσήκειν οἰόμενος οἰκεῖα κεκτῆσθαι τὸν ἀλλοτρίων ἀφεξόμενον.