Vulva eiecto partu melior quam edito; eiecticia vocatur illa, haec porcaria. primiparae suis optima, contra effetis. a partu, praeterquam eodem die suis occisae, livida ac macra; nec novellarum suum praeter primiparas probatur, potiusque veterum, dum ne effetarum, nec biduo ante partum aut post partum aut quo eiecerint die. proxima ab eiecticia est occisae uno die post partum; huius et sumen optimum, si modo fetus non hauserit; eiecticiae deterrimum.
(Pliny the Elder, Nat. Hist. 11.210-211)
Sow’s paunch is a better dish after a miscarriage than after a succesful delivery; in the former case it is called ‘miscarryings’ and in the latter ‘farrowings.’ That of a sow farrowing for the first time is best, and the contrary with those exhausted with breeding. After farrowing the paunch is a bad colour and lacking in fat, unless the sow was killed the same day; nor is that of young sows thought much of, except from those farrowing for the first time, and the paunch of old sows is preferable provided they are not quite worn out, and not killed on the actual day of farrowing or the day before or the day after. The paunch next best to miscarryings is that of a sow slaughtered the day after farrowing; also its paps are the best, provided it has not yet suckled the litter; the paps of a sow that has had a miscarriage are the worst. (tr. Harris Rackham)
Idem Celsus eodem libro ait etiam suppellecticarios et ceteros hoc genus servos contineri, id est ministeria, quibus instructus erat in eo fundo (extra ea quae libertatem acceperunt), et qui rure morari solebant.
si instructum fundum legasset, ea paedagogia, quae ibi habebat, ut, cum ibi venisset, praesto essent in triclinio, legato continentur.
contubernales quoque servorum, id est uxores, et natos, instructo fundo contineri verum est.
instructo autem fundo et bibliothecam et libros, qui illic erant, ut quotiens venisset uteretur, contineri constat. sed si quasi apotheca librorum utebatur, contra erit dicendum.
(Ulpian, Dig. 126.96.36.199-34)
Celsus also says, in the same Book, that slaves who have care of the furniture and other slaves of this kind are included; that is to say, household slaves, who are employed on the land, with the exception of those who have received their freedom, and who are accustomed to reside in the country.
If a testator should devise land already provided with the means of cultivation, young slaves who are being instructed in the service of the table, and whom the testator was accustomed to have there, whenever he came, are embraced in the legacy.
The members of the slaves’ families, that is, their wives and children, are undoubtedly included in the devise of land with its equipment.
Where land with its equipment is devised, it is well established that the library, and any books upon the premises, which the head of the household made use of whenever he came, are included. If, however, a warehouse should be used for the storage of the books, the contrary opinion must be held. (tr. Samuel P. Scott)
Πάλιν τοίνυν τὸ μὲν παρ’ ἄνδρα πεφοιτηκέναι λόγων προχέοντα κάλλος εὐδαίμονος φοιτητοῦ, τὸ δὲ μὴ ὁπόσον ἄξιον, ἀλλ’ ὁπότε μὲν ἀφωσιούμην φοιτᾶν, κινοῦντος δὲ ἤδη πρὸς μαθήσεις ἔρωτος οὐκ ἔχειν τὸν μεταδώσοντα θανάτῳ σβεσθέντος τοῦ ῥεύματος, τουτὶ δὲ ἀθλίου. ποθῶν μὲν τοίνυν τὸν οὐκέτ’ ὄντα, χρώμενος δὲ τοῖς οὖσιν, εἰδώλοις γέ τισι σοφιστῶν, ὥσπερ οἱ τοῖς ἐκ κριθῶν ἄρτοις ἀπορίᾳ γε τοῦ βελτίονος, ἐπειδὴ ἤνυτον οὐδέν, ἀλλ’ ἦν κίνδυνος ἡγεμόσι τυφλοῖς ἑπόμενον εἰς βάραθρον ἀμαθίας πεσεῖν, τοῖς μὲν χαίρειν εἶπον, παύσας δὲ τὴν μὲν ψυχὴν τοῦ τίκτειν, τὴν δὲ γλῶτταν τοῦ λέγειν, τὴν δὲ χεῖρα τοῦ γράφειν ἓν ἔδρων μόνον, μνήμῃ τὰ τῶν παλαιῶν ἐκτώμην συνὼν ἀνδρὶ μνημονικωτάτῳ τε καὶ οἵῳ τῶν παρ’ ἐκείνοις καλῶν ἐμπείρους ἀπεργάζεσθαι νέους. καὶ οὕτω δή τι αὐτῷ προσεκείμην ἀκριβῶς, ὥστ’ οὐδ’ ἀπαλλαττομένου τῶν νέων ἀπηλλαττόμην, ἀλλὰ καὶ δι’ ἀγορᾶς ἐν χεροῖν τε ἡ βίβλος, καὶ ἔδει τι τὸν ἄνδρα καὶ πρὸς ἀνάγκην λέγειν, ἣν ἐν τῷ παραχρῆμα μὲν δῆλος ἦν δυσχεραίνων, χρόνοις δὲ ἐν ὑστέροις ἐπῄνει.
(Libanius, Bios 8)
Again, I was lucky as a pupil in that I attended the lectures of a teacher with a fine flow of oratory; my bad luck was that my attendance was not as regular as it should have been but occurred only in a most perfunctory fashion, and then, when my desire did spur me on to study, I found none to instruct me, for death had stopped his flow. So, though I longed for my dead teacher, I began to frequent the living, mere shadows of teachers, as men eat loaves of barley bread for want of anything better. However, when I found that I was making no progress but was running the risk of falling into the bottomless pit of ignorance through following blind guides, I had done with them. I restrained my mind from composing, my tongue from speaking, and my hand from writing, and I concentrated upon one thing only – the memorization of the works of classical authors – and studied under a man of prodigious memory who was capable of instilling into his pupils an appreciation of the excellence of the classics. I attached myself to him so wholeheartedly that I would not leave him even after class had been dismissed, but would trail after him, book in hand, even through the city square, and he had to give me some instruction, whether he liked it or not. At the time he was obviously annoyed at this importunity, but in later days he was full of praise for it. (tr. Albert Francis Norman)
Διέβαινε ποταμὸν ὀξὺν ὄντα τῷ ῥείθρῳ
κυρτὴ κάμηλος, εἶτ’ ἔχεζε. τοῦ δ’ ὄνθου
φθάνοντος αὐτὴν εἶπεν “ἦ κακῶς πράσσω·
ἔμπροσθεν ἤδη τἀξόπισθέ μου βαίνει.”
[πόλις ἄν τις εἴποι τὸν λόγον τὸν Αἰσώπου,
ἧς ἔσχατοι κρατοῦσιν ἀντὶ τῶν πρώτων.]
(Babrius, Fab. 40)
A humpbacked camel was crossing a swiftly flowing river when he defecated. Seeing that the dung was floating ahead of him, he said: “Truly, I’m in a bad way; what ought to be behind me is now going in front.” [A state in which the worst citizens are in power, instead of the best, might tell this story of Aesop’s.] (tr. Ben Edwin Perry)
Λυσσῶντι δ᾽ αὐτῷ δαιμόνων δείκνυσί τις·
οὐδεὶς γὰρ ἀνδρῶν, οἳ παρῆμεν ἐγγύθεν.
δεινὸν δ᾽ ἀύσας ὡς ὑφ᾽ ἡγητοῦ τινος
πύλαις διπλαῖς ἐνήλατ᾽, ἐκ δὲ πυθμένων
ἔκλινε κοῖλα κλῇθρα κἀμπίπτει στέγῃ.
οὗ δὴ κρεμαστὴν τὴν γυναῖκ᾽ εἰσείδομεν,
πλεκταῖσιν αἰώραισιν ἐμπεπλεγμένην.
ὁ δ᾽ ὡς ὁρᾷ νιν, δεινὰ βρυχηθεὶς τάλας,
χαλᾷ κρεμαστὴν ἀρτάνην. ἐπεὶ δὲ γῇ
ἔκειτο τλήμων, δεινά γ᾽ ἦν τἀνθένδ᾽ ὁρᾶν.
ἀποσπάσας γὰρ εἱμάτων χρυσηλάτους
περόνας ἀπ᾽ αὐτῆς, αἷσιν ἐξεστέλλετο,
ἄρας ἔπαισεν ἄρθρα τῶν αὑτοῦ κύκλων,
αὐδῶν τοιαῦθ᾽, ὁθούνεκ᾽ οὐκ ὄψοιντό νιν
οὔθ᾽ οἷ᾽ ἔπασχεν οὔθ᾽ ὁποῖ᾽ ἔδρα κακά,
ἀλλ᾽ ἐν σκότῳ τὸ λοιπὸν οὓς μὲν οὐκ ἔδει
ὀψοίαθ᾽, οὓς δ᾽ ἔχρῃζεν οὐ γνωσοίατο.
τοιαῦτ᾽ ἐφυμνῶν πολλάκις τε κοὐχ ἅπαξ
ἤρασσ᾽ ἐπαίρων βλέφαρα. φοίνιαι δ᾽ ὁμοῦ
γλῆναι γένει᾽ ἔτεγγον, οὐδ᾽ ἀνίεσαν.
(Sophocles, Oed. Rex 1258-1277)
And in his fury some god showed her to him; it was none of us men who stood nearby. And with a dreadful cry, as though someone were guiding him he rushed at the double doors, forced the bolts inward from their sockets and fell into the room. There we saw the woman hanging, her neck tied in a twisted noose. And when he saw her, with a fearful roar, poor man, he untied the knot from which she hung; and when the unhappy woman lay upon the ground, what we saw next was terrible. For he broke off the golden pins from her raiment, with which she was adorned, and lifting up his eyes struck them, uttering such words as these: that they should not see his dread sufferings or his dread actions, but in the future they should see in darkness those they never should have seen, and fail to recognise those he wished to know. Repeating such words as these he lifted up his eyes and not once but many times struck them; the bleeding eyeballs soaked his cheeks, and did not cease to drip. (tr. Hugh Lloyd-Jones)
Περὶ τῶν ἐν Λακεδαίμονι ἐφόρων πολλὰ μὲν καὶ ἄλλα εἰπεῖν καλὰ ἔχω, ἃ δ᾽ οὖν προῄρημαι, ταῦτα νῦν ἐρῶ. ὅτε τις τῶν παρ᾽ αὐτοῖς καλῶν πλούσιον ἐραστὴν εἵλετο τοῦ χρηστοῦ πένητος, ἐπέβαλον αὐτῷ χρήματα, κολάζοντες ὡς ἔοικε τὴν φιλοχρηματίαν τῇ τῶν χρημάτων ζημίᾳ. ἄλλον δέ τινα ἄνδρα καλὸν κἀγαθὸν οὐδενὸς ἐρῶντα τῶν καλῶς πεφυκότων καὶ τοῦτον ἐζημίωσαν, ὅτι χρηστὸς ὢν οὐδενὸς ἤρα· δῆλον γὰρ ὡς ὅμοιον ἂν ἑαυτῷ κἀκεῖνον ἀπέφηνεν, ἴσως δ᾽ ἂν καὶ ἄλλον. δεινὴ γὰρ ἡ τῶν ἐραστῶν πρὸς τὰ παιδικὰ εὔνοια ἀρετὰς ἐνεργάσασθαι, ὅταν αὐτοὶ σεμνοὶ ὦσιν· ἐπεί τοι Λακωνικὸς καὶ οὗτος νόμος, ὅταν ἁμάρτῃ μειράκιον, τῇ μὲν ἀφελείᾳ τοῦ τρόπου καὶ τῷ νεαρῷ τῆς ἡλικίας συγγινώσκουσι, τὸν δὲ ἐραστὴν ὑπὲρ αὐτοῦ κολάζουσιν, ἐπιγνώμονας αὐτοὺς καὶ ἐξεταστὰς ὧν ἐκεῖνοι πράττουσι κελεύοντες εἶναι.
(Aelian, Var. Hist. 3.10)
Though I have many other good things to report of the Spartan ephors, there is one I have chosen to mention now. When one of the handsome young men in their society chose a rich lover in preference to one who was poor but of good character, they imposed a fine, punishing, it would seem, the desire for possessions by a monetary penalty. And any man of good appearance and character who did not fall in love with someone well-bred was also fined, because despite his excellence he did not love anyone. It was clear that he could have made his beloved, and perhaps even another man, similar to himself. Lovers’ affections for their beloved has a remarkable power of stimulating the virtues, if the former are themselves worthy of respect. In fact there is also a Spartan law, that when a young man commits a misdemeanour, the ephors are indulgent to a naive character and to the inexperience of youth, but they punish his lover instead, because they require lovers to watch and control what the young do. (tr. Nigel G. Wilson)
Καὶ κατέβη Σαμψων καὶ ὁ πατὴρ αὐτοῦ καὶ ἡ μήτηρ αὐτοῦ εἰς Θαμναθα. καὶ ἦλθεν ἕως τοῦ ἀμπελῶνος Θαμναθα, καὶ ἰδοὺ σκύμνος λέοντος ὠρυόμενος εἰς συνάντησιν αὐτοῦ· καὶ ἥλατο ἐπ’ αὐτὸν πνεῦμα κυρίου, καὶ συνέτριψεν αὐτόν, ὡσεὶ συντρίψει ἔριϕον, καὶ οὐδὲν ἦν ἐν ταῖς χερσὶν αὐτοῦ. καὶ οὐκ ἀπήγγειλεν τῷ πατρὶ αὐτοῦ καὶ τῇ μητρὶ αὐτοῦ ὃ ἐποίησεν. καὶ κατέβησαν καὶ ἐλάλησαν τῇ γυναικί, καὶ ηὐθύνθη ἐν ὀϕθαλμοῖς Σαμψων. καὶ ὑπέστρεψεν μεθ’ ἡμέρας λαβεῖν αὐτὴν καὶ ἐξέκλινεν ἰδεῖν τὸ πτῶμα τοῦ λέοντος, καὶ ἰδοὺ συναγωγὴ μελισσῶν ἐν τῷ στόματι τοῦ λέοντος καὶ μέλι. καὶ ἐξεῖλεν αὐτὸ εἰς χεῖρας αὐτοῦ καὶ ἐπορεύετο πορευόμενος καὶ ἐσθίων· καὶ ἐπορεύθη πρὸς τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα αὐτοῦ καὶ ἔδωκεν αὐτοῖς, καὶ ἔϕαγον· καὶ οὐκ ἀπήγγειλεν αὐτοῖς ὅτι ἀπὸ τοῦ στόματος τοῦ λέοντος ἐξεῖλεν τὸ μέλι. καὶ κατέβη ὁ πατὴρ αὐτοῦ πρὸς τὴν γυναῖκα· καὶ ἐποίησεν ἐκεῖ Σαμψων πότον ἑπτὰ ἡμέρας, ὅτι οὕτως ποιοῦσιν οἱ νεανίσκοι. καὶ ἐγένετο ὅτε εἶδον αὐτόν, καὶ ἔλαβον τριάκοντα κλητούς, καὶ ἦσαν μετ’ αὐτοῦ. καὶ εἶπεν αὐτοῖς Σαμψων “Πρόβλημα ὑμῖν προβάλλομαι· ἐὰν ἀπαγγέλλοντες ἀπαγγείλητε αὐτὸ ἐν ταῖς ἑπτὰ ἡμέραις τοῦ πότου καὶ εὕρητε, δώσω ὑμῖν τριάκοντα σινδόνας καὶ τριάκοντα στολὰς ἱματίων· καὶ ἐὰν μὴ δύνησθε ἀπαγγεῖλαί μοι, δώσετε ὑμεῖς ἐμοὶ τριάκοντα ὀθόνια καὶ τριάκοντα ἀλλασσομένας στολὰς ἱματίων.” καὶ εἶπαν αὐτῷ “Προβαλοῦ τὸ πρόβλημα, καὶ ἀκουσόμεθα αὐτό.” καὶ εἶπεν αὐτοῖς “Τί βρωτὸν ἐξῆλθεν ἐκ βιβρώσκοντος καὶ ἀπὸ ἰσχυροῦ γλυκύ;” καὶ οὐκ ἠδύναντο ἀπαγγεῖλαι τὸ πρόβλημα ἐπὶ τρεῖς ἡμέρας. (Judges 14:5-14)
Then went Samson down, and his father and his mother, to Timnath, and came to the vineyards of Timnath: and, behold, a young lion roared against him. And the Spirit of the Lord came mightily upon him, and he rent him as he would have rent a kid, and he had nothing in his hand: but he told not his father or his mother what he had done. And he went down, and talked with the woman; and she pleased Samson well. And after a time he returned to take her, and he turned aside to see the carcase of the lion: and, behold, there was a swarm of bees and honey in the carcase of the lion. And he took thereof in his hands, and went on eating, and came to his father and mother, and he gave them, and they did eat: but he told not them that he had taken the honey out of the carcase of the lion. So his father went down unto the woman: and Samson made there a feast; for so used the young men to do. And it came to pass, when they saw him, that they brought thirty companions to be with him. And Samson said unto them, I will now put forth a riddle unto you: if ye can certainly declare it me within the seven days of the feast, and find it out, then I will give you thirty sheets and thirty change of garments: But if ye cannot declare it me, then shall ye give me thirty sheets and thirty change of garments. And they said unto him, Put forth thy riddle, that we may hear it. And he said unto them, Out of the eater came forth meat, and out of the strong came forth sweetness. And they could not in three days expound the riddle. (tr. King James Version)