This is part 3 of 3. Part 1 is here. Part 2 is here.
αὐτίκ’ ἐπὴν κρατεροὺς ζεύξῃς βόας, ὦκα δὲ πᾶσαν
χερσὶ καὶ ἠνορέῃ στυφελὴν διὰ νειὸν ἀρόσσῃς,
οἱ δ’ ἤδη κατὰ ὦλκας ἀνασταχύωσι Γίγαντες
σπειρομένων ὄφιος δνοφερὴν ἐπὶ βῶλον ὀδόντων,
αἴ κεν ὀρινομένους πολέας νειοῖο δοκεύσῃς,
λάθρῃ λᾶαν ἄφες στιβαρώτερον· οἱ δ’ ἂν ἐπ’ αὐτῷ,
καρχαλέοι κύνες ὥστε περὶ βρώμης, ὀλέκοιεν
ἀλλήλους· καὶ δ’ αὐτὸς ἐπείγεο δηϊοτῆτος
ἰθῦσαι. τὸ δὲ κῶας ἐς Ἑλλάδα τοῖό γ’ ἕκητι
οἴσεαι ἐξ Αἴης τηλοῦ ποθί· νίσσεο δ’ ἔμπης,
ᾗ φίλον, ἤ τοι ἕαδεν ἀφορμηθέντι νέεσθαι.
(Apollonius of Rhodes, Arg. 3.1052-1062)
As soon as you yoke the mighty bulls and swiftly plow through all the hard field with might and main, and once those giants are sprouting up along the furrows when the snake’s teeth are sown on the darkened soil, if you spot many of them arising from the field, without being seen cast a mighty stone, and over it, like ravenous dogs over food, they will kill one another; and you yourself hasten to rush into the fray. And as far as the contest is concerned, you shall bear the fleece to Hellas—somewhere far away from Aea. All the same, go where you wish or it pleases you to travel once you have departed. (tr. William H. Race)
This is part 2 of 3. Part 1 is here. Part 3 is here.
ἔνθα δ’ ἐπεί κε θεὰν μεμνημένος ἱλάσσηαι,
ἂψ ἀπὸ πυρκαϊῆς ἀναχάζεο· μηδέ σε δοῦπος
ἠὲ ποδῶν ὄρσῃσι μεταστρεφθῆναι ὀπίσσω,
ἠὲ κυνῶν ὑλακή, μή πως τὰ ἕκαστα κολούσας
οὐδ’ αὐτὸς κατὰ κόσμον ἑοῖς ἑτάροισι πελάσσῃς.
ἦρι δὲ μυδήνας τόδε φάρμακον, ἠΰτ’ ἀλοιφῇ
γυμνωθεὶς φαίδρυνε τεὸν δέμας· ἐν δέ οἱ ἀλκὴ
ἔσσετ’ ἀπειρεσίη μέγα τε σθένος, οὐδέ κε φαίης
ἀνδράσιν, ἀλλὰ θεοῖσιν ἰσαζέμεν ἀθανάτοισιν.
πρὸς δὲ καὶ αὐτῷ δουρὶ σάκος πεπαλαγμένον ἔστω
καὶ ξίφος. ἔνθ’ οὐκ ἄν σε διατμήξειαν ἀκωκαὶ
γηγενέων ἀνδρῶν, οὐδ’ ἄσχετος ἀΐσσουσα
φλὸξ ὀλοῶν ταύρων. τοῖός γε μὲν οὐκ ἐπὶ δηρὸν
ἔσσεαι, ἀλλ’ αὐτῆμαρ· ὅμως σύγε μή ποτ’ ἀέθλου
χάζεο. καὶ δέ τοι ἄλλο παρὲξ ὑποθήσομ’ ὄνειαρ.
(Apollonius of Rhodes, Arg. 3.1037-1062)
Then, after you propitiate the goddess with due heed, withdraw from the pyre and let neither the sound of footsteps make you turn back around, nor the barking of dogs, lest you invalidate all these rites and you yourself fail to return in good order to your comrades. At dawn moisten this drug, strip, and anoint your body as with oil; and in it there will be unbounded valor and great strength, and you would think it equal not to men’s bodies but to those of the immortal gods. Moreover, along with your spear let your shield and sword be sprinkled. Then the earthborn men’s spear points will not penetrate you nor the unbearable flame shooting from the deadly oxen. Not for long, however, will you remain in this state, but for that day only. Nonetheless, you must never shrink from the contest. And I shall give you yet another piece of helpful advice. (tr. William H. Race)
This is part 1 of 3. Part 2 is here. Part 3 is here.
Φράζεο νῦν, ὥς κέν τοι ἐγὼ μητίσομ’ ἀρωγήν.
εὖτ’ ἂν δὴ μετιόντι πατὴρ ἐμὸς ἐγγυαλίξῃ
ἐξ ὄφιος γενύων ὀλοοὺς σπείρασθαι ὀδόντας,
δὴ τότε μέσσην νύκτα διαμμοιρηδὰ φυλάξας,
ἀκαμάτοιο ῥοῇσι λοεσσάμενος ποταμοῖο,
οἶος ἄνευθ’ ἄλλων ἐνὶ φάρεσι κυανέοισιν
βόθρον ὀρύξασθαι περιηγέα· τῷ δ’ ἔνι θῆλυν
ἀρνειὸν σφάζειν, καὶ ἀδαίετον ὠμοθετῆσαι,
αὐτῷ πυρκαϊὴν εὖ νηήσας ἐπὶ βόθρῳ.
μουνογενῆ δ’ Ἑκάτην Περσηΐδα μειλίσσοιο,
λείβων ἐκ δέπαος σιμβλήϊα ἔργα μελισσέων.
(Apollonius of Rhodes, Arg. 3.1.1026-1036)
Listen carefully now, so that I can devise help for you. After you go to meet my father and he gives you the deadly teeth from the snake’s jaws to sow, then watch for the time when the night is divided in the middle and bathe in the streams of a tireless river; and, alone, apart from all others, clad in dark garments, dig a round pit. Slay a female sheep in it and place the unbutchered carcass on a pyre which you have carefully erected over the pit itself. Appease Hecate, the only child of Perses, as you pour from a goblet libations of the hive-held labors of bees. (tr. William H. Race)
Ea tempestate mihi imperium populi Romani multo maxume miserabile visum est. Cui cum ad occasum ab ortu solis omnia domita armis parerent, domi otium atque divitiae, quae prima mortales putant, adfluerent, fuere tamen cives, qui seque remque publicam obstinatis animis perditum irent. namque duobus senati decretis ex tanta multitudine neque praemio inductus coniurationem patefecerat neque ex castris Catilinae quisquam omnium discesserat: tanta vis morbi atque uti tabes plerosque civium animos invaserat.
(Sallust, Bell. Cat. 36.4-5)
At that time, it seems to me, the empire of the Roman people was in an especially deplorable state. Everything from the rising sun to the setting sun was dominated by and obedient to Roman arms; and at home there was abundant peace and wealth, things that humans consider most important. But nevertheless there were citizens who with unwavering hearts were intent on destroying themselves and their state. Indeed, in spite of two decrees that were passed by the Senate, no one from that great multitude of men was induced to expose the conspiracy and no one at all left the camp of Catiline. Such was the force of the disease that like a plague had invaded the minds of many citizens. (tr. William W. Batstone)
Si quis eum servum, patinam qui tollere iussus
semesos pisces tepidumque ligurrierit ius,
in cruce suffigat, Labeone insanior inter
sanos dicatur. quanto hoc furiosius atque
maius peccatum est: paulum deliquit amicus,
quod nisi concedas, habeare insuavis: acerbus
odisti et fugis ut Rusonem debitor aeris,
qui nisi, cum tristes misero venere Kalendae,
mercedem aut nummos unde unde extricat, amaras
porrecto iugulo historias captivus ut audit.
(Horace, Serm. 1.3.80-89)
If a man were to nail his slave to a cross for eating
Left-over fish and cold sauce from the dish he’d been told
To remove, sane men would call him madder than Labeo.
Well how much greater and more insane a fault is this:
When your friend has committed some slight offence,
That you’d be thought ungracious not to have pardoned,
You hate him savagely, and shun him as Ruso is shunned
By his debtor. When the unhappy Kalends come, if he can’t,
Poor wretch, rustle up principal or interest from somewhere,
He has to expose his throat, and listen to those sad Histories!
(tr. Tony Kline)
Octavius Ruso acerbus faenerator fuisse traditur, idem scriptor historiarum, ad quas audiendas significat solitum fuisse cogere debitores suos, quibus scilicet talia audire poena gravissima erat. hoc enim significat ‘porrecto iugulo’.
(Porphyrius, Comm. in Hor. Serm. 1.3.86)
Octavius Ruso is said to have been a rigid moneylender and also a writer of histories. Horace means that he used to force his debtors to listen to these histories – and for them this was no doubt a very cruel punishment. That is what he means by ‘to expose his throat’. (tr. David Bauwens)
Γαῖαν παμμήτειραν ἀείσομαι, ἠϋθέμεθλον,
πρεσβίστην, ἣ φέρβει ἐπὶ χθονὶ πάνθ’ ὁπόσ’ ἐστίν,
ἠμὲν ὅσα χθόνα δῖαν ἐπέρχεται ἠδ’ ὅσα πόντον
ἠδ’ ὅσα πωτῶνται, τάδε φέρβεται ἐκ σέθεν ὄλβου.
ἐκ σέο δ’ εὔπαιδές τε καὶ εὔκαρποι τελέθουσι,
πότνια, σεῦ δ’ ἔχεται δοῦναι βίον ἠδ’ ἀφελέσθαι
θνητοῖς ἀνθρώποισιν: ὃ δ’ ὄλβιος, ὅν κε σὺ θυμῷ
πρόφρων τιμήσῃς: τῷ τ᾽ ἄφθονα πάντα πάρεστιν·
βρίθει μέν σφιν ἄρουρα φερέσβιος, ἠδὲ κατ᾽ ἀγροὺς
κτήνεσιν εὐθηνεῖ, οἶκος δ’ ἐμπίμπλαται ἐσθλῶν·
αὐτοὶ δ’ εὐνομίῃσι πόλιν κάτα καλλιγύναικα
κοιρανέουσ’, ὄλβος δὲ πολὺς καὶ πλοῦτος ὀπηδεῖ·
παῖδες δ’ εὐφροσύνῃ νεοθηλέϊ κυδιόωσιν,
παρθενικαί τε χοροῖς φερεσανθέσιν εὔφρονι θυμῷ
παίζουσαι χαίρουσι κατ’ ἄνθεα μαλθακὰ ποίης,
οὕς κε σὺ τιμήσῃς, σεμνὴ θεά, ἄφθονε δαῖμον.
χαῖρε, θεῶν μήτηρ, ἄλοχ’ Οὐρανοῦ ἀστερόεντος,
πρόφρων δ’ ἀντ’ ᾠδῆς βίοτον θυμήρε’ ὄπαζε·
αὐτὰρ ἐγὼ καὶ σεῖο καὶ ἄλλης μνήσομ’ ἀοιδῆς.
(Homeric Hymns 30)
Of Earth the universal mother I will sing, the firmly grounded, the eldest who nourishes everything there is on the land, both all that moves on the holy land and in the sea and all that flies; they are nourished from your bounty from you they become fertile in children and crops, mistress, and it depends on you to give livelihood or take it away from mortal men. He is fortunate whom your heart favors and privileges, And everything is his in abundance. His plowland is weighed down with its vital produce, in the fields he is prosperous with livestock, and his house is filled with commodities. Such men are lords in communities where law and order prevail and the women are fair, and much fortune and wealth attend them; their sons exult in youthful vigor and good cheer, and their girls in flower-decked dances delight to frolic happily through the soft meadow flowers—so it is with those whom you privilege, august goddess, bounteous deity. I salute you, mother of the gods, consort of starry Heaven: be favorable, and grant comfortable livelihood in return for my singing. And I will take heed both for you and for other singing. (tr. Martin Litchfield West)
Ξάνθος δὲ ἐν τοῖς ἐπιγραφομένοις Μαγικοῖς †, “μίγνυνται δὲ”, φησὶν, “οἱ μάγοι μητράσι καὶ θυγατράσι· καὶ ἀδελφαῖς μίγνυσθαι θεμιτὸν εἶναι· κοινάς τε εἶναι τὰς γυναῖκας, οὐ βίᾳ καὶ λάθρᾳ, ἀλλὰ συναινούντων ἀμφοτέρων, ὅταν θέλῃ γῆμαι ὁ ἕτερος τὴν τοῦ ἑτέρου.
(Clement of Alexandria Strom. 3.2.11 = Xanthus Lydus, FGH 765 F31)
Xanthus says in his book entitled Magica “The mages have sex with their mothers,” and he says that it is customary for them to have sex with their daughters and sisters too, and that the women were held in common. Such unions were not forced or secret, but were readily consented to by both parties, whenever one man wanted to marry the woman of another. (tr. Daniel Ogden)