Commoda

574955_orobo_jpg23609be27c986a84762835b2b81e6e5c

Nam vitare, plagas in amoris ne iaciamur,
non ita difficile est quam captum retibus ipsis
exire et validos Veneris perrumpere nodos.
et tamen implicitus quoque possis inque peditus
effugere infestum, nisi tute tibi obvius obstes
et praetermittas animi vitia omnia primum
aut quae corpori’ sunt eius, quam praepetis ac vis.
nam faciunt homines plerumque cupidine caeci
et tribuunt ea quae non sunt his commoda vere.
multimodis igitur pravas turpisque videmus
esse in deliciis summoque in honore vigere.
atque alios alii inrident Veneremque suadent
ut placent, quoniam foedo adflictentur amore,
nec sua respiciunt miseri mala maxima saepe.
nigra “melichrus” est, inmunda et fetida “acosmos”,
caesia “Palladium”, nervosa et lignea “dorcas”,
parvula pumilio, “chariton mia,” “tota merum sal,”
magna atque inmanis “cataplexis plenaque honoris.”
balba loqui non quit—”traulizi”; muta “pudens” est;
at flagrans odiosa loquacula “lampadium” fit;
“ischnon eromenion” tum fit, cum vivere non quit
prae macie; “rhadine” verost iam mortua tussi;
at tumida et mammosa “Ceres” est “ipsa ab Iaccho,”
simula “Silena ac saturast,” labeosa “philema.”
cetera de genere hoc longum est si dicere coner.
(Lucretius, De Rerum Natura 4.1146-1170)

To keep from falling into the snare of love
is not so hard as to escape the net
once caught, and burst the knotted bonds of Venus.
Yet, even snared and tangled, you can still
get free, unless you block your own way out,
and start by ignoring every fault of mind
or body in her whom you desire and want.
For this men often do when blind with lust,
bestowing virtues where they don’t exist.
Hence we see ugly, shapeless women loved
like precious darlings, loaded with wealth and honors.
And some men mock their fellows, and bid them beg
Venus for mercy, so sick, so foul their love,
and never observe, poor fools, their own worse ills.
Sallow is “honeyed,” unkempt, unwashed, “informal”;
she stares: “a goddess!” all bone and muscle: “a fawn!”
Dumpy? “She’s exquisite! Tiny—but what a mind!”
Huge and clumsy? “Portentous! Pure dignity!”
Hare-lip? Tongue-tied? “No, lisping,” “self-effacing!”
Shameless? A hideous bore? No, “Wisdom’s lamp!”
Stringy and thin? Not long to live? “She’s dainty,
a darling!” Bad cough? One foot in the grave? No, “frail!”
Bulging? Huge-uddered? “A Ceres, suckling Bacchus!”
Pug-nosed? “A saucy nymph!” Thick-lipped? “For kissing!”
And so on and so on: the rest is long to tell.
(tr. Frank O. Copley)

Pappapappapai

guillaume guillon lethière, philoctète abandonné sur l'île de lemnos, 1798
Guillaume Guillon Lethière, Philoctète abandonné sur l’île de Lemnos (1798)

[ΝΕΟΠΤΟΛΕΜΟΣ. ΦΙΛΟΚΤΗΤΗΣ.]

[ΝΕΟ.] τί δ’ ἔστιν οὕτω νεοχμὸν ἐξαίφνης, ὅτου
τοσήνδ’ ἰυγὴν καὶ στόνον σαυτοῦ ποεῖ;
[ΦΙΛ.] οἶσθ’, ὦ τέκνον;
[ΝΕΟ.] τί δ’ ἔστιν;
[ΦΙΛ.] οἶσθ’, ὦ παῖ;
[ΝΕΟ.] τί σοί;
οὐκ οἶδα.
[ΦΙΛ.] πῶς οὐκ οἶσθα; παππαπαππαπαῖ.
[ΝΕΟ.] δεινόν γε τοὐπίσαγμα τοῦ νοσήματος.
[ΦΙΛ.] δεινὸν γὰρ οὐδὲ ῥητόν· ἀλλ’ οἴκτιρέ με.
[ΝΕΟ.] τί δῆτα δράσω;
[ΦΙΛ.] μή με ταρβήσας προδῷς·
ἥκει γὰρ αὐτὴ διὰ χρόνου, πλάνης ἴσως
ὡς ἐξεπλήσθη, νόσος.
[ΝΕΟ.] ἰὼ δύστηνε σύ,
δύστηνε δῆτα διὰ πόνων πάντων φανείς.
βούλει λάβωμαι δῆτα καὶ θίγω τί σου;
[ΦΙΛ.] μὴ δῆτα τοῦτό γ’· ἀλλά μοι τὰ τόξ’ ἑλὼν
τάδ’, ὥσπερ ᾐτοῦ μ’ ἀρτίως, ἕως ἀνῇ
τὸ πῆμα τοῦτο τῆς νόσου τὸ νῦν παρόν,
σῷζ’ αὐτὰ καὶ φύλασσε. λαμβάνει γὰρ οὖν
ὕπνος μ’, ὅταν περ τὸ κακὸν ἐξίῃ τόδε·
κοὐκ ἔστι λῆξαι πρότερον· ἀλλ’ ἐᾶν χρεὼν
ἕκηλον εὕδειν. ἢν δὲ τῷδε τῷ χρόνῳ
μόλωσ’ ἐκεῖνοι, πρὸς θεῶν ἐφίεμαι
ἑκόντα μηδ’ ἄκοντα μηδέ τῳ τέχνῃ
κείνοις μεθεῖναι ταῦτα, μὴ σαυτόν θ’ ἅμα
κἄμ’, ὄντα σαυτοῦ πρόστροπον, κτείνας γένῃ.
[ΝΕΟ.] θάρσει προνοίας οὕνεκ’· οὐ δοθήσεται
πλὴν σοί τε κἀμοί· ξὺν τύχῃ δὲ πρόσφερε.
[ΦΙΛ.] ἰδού, δέχου, παῖ· τὸν φθόνον δὲ πρόσκυσον
μή σοι γενέσθαι πολύπον’ αὐτὰ μηδ’ ὅπως
ἐμοί τε καὶ τῷ πρόσθ’ ἐμοῦ κεκτημένῳ.
[ΝΕΟ.] ὦ θεοί, γένοιτο ταῦτα νῷν· γένοιτο δὲ
πλοῦς οὔριός τε κεὐσταλὴς ὅποι ποτὲ
θεὸς δικαιοῖ χὠ στόλος πορσύνεται.
(Sophocles, Philoctetes 751-781)

[NEOPTOLEMUS. PHILOCTETES.]

[NEO.] What is this sudden new thing that makes you cry out and groan so much?
[PHIL.] You know, my son!
[NEO.] What is it?
[PHIL.] You know, my boy!
[NEO.] What is the matter with you? I do not know.
[PHIL.] How can you not know? A-a-a-a-a-h!
[NEO.] The burden of the sickness is grievous!
[PHIL.] Grievous indeed, and indescribable! Come, take pity on me!
[NEO.] What shall I do?
[PHIL.] Do not take fright and betray me! It has come in person after a time, perhaps because it is weary of wandering, the sickness.
[NEO.] Ah, unlucky one! Unlucky you are found to be in every kind of trouble! Do you wish me to take hold of you and hold you?
[PHIL.] No, not that! But take my bow here, as you asked me for it earlier, and guard it and keep it, until the pain of the sickness that is now upon me shall abate; for sleep takes me, whenever this trouble is departing, and it cannot stop till then. You must leave me to sleep peacefully; and if meanwhile those people come, I beg you not to let them have it, willingly or unwillingly or in any way, in case you cause the death both of yourself and me, who am your suppliant.
[NEO.] Be assured as regareds the care that I shall take! It shall be given to no one except you and me; hand it to me, and may good luck come of it!
[PHIL.] There, take it, boy; and kiss it to avert a curse, in case it should bring trouble upon you, as things were with me and with him who had it before me.
[NEO.] O gods, grant this to us! And may our voyage be prosperous and rapid to wherever the god thinks right and our mission lies!
(tr. Hugh Lloyd-Jones)

Argon

on-off-switch

Ἤδη μοι πολιαὶ μὲν ἐπὶ κροτάφοισιν ἔθειραι,
καὶ πέος ἐν μηροῖς ἀργὸν ἀποκρέμαται·
ὄρχεις δ’ ἄπρηκτοι, χαλεπὸν δέ με γῆρας ἱκάνει.
οἴμοι· πυγίζειν οἶδα, καὶ οὐ δύναμαι.
(Strato, Anth. Gr. 12.240)

Already on my head the hairs grow white,
Between my thighs my doodle dangles too;
My balls are useless. Old age looms in sight.
Though I know how, I can no longer screw.
(tr. Daryl Hine)

 

Captivae

merry-joseph blondel, hécube et polyxène, 1814
Merry-Joseph Blondel, Hécube et Polyxène (1814)

[HECVBA. NVNTIVS.]

[HEC.] Ite, ite, Danai, petite iam tuti domos;
optata velis maria diffusis secet
secura classis: concidit virgo ac puer;
bellum peractum est. quo meas lacrimas feram?
ubi hanc anilis expuam leti moram?
natam an nepotem, coniugem an patriam fleam?
an omnia an me? sola mors votum meum,
infantibus, violenta, virginibus venis,
ubique properas saeva: me solam times
vitasque, gladios inter ac tela et faces
quaesita tota nocte, cupientem fugis.
non hostis aut ruina, non ignis meos
absumpsit artus: quam prope a Priamo steti.
[NVN.] repetite celeri maria, captivae, gradu:
iam vela puppis laxat et classis movet.
(Seneca Minor, Tro. 1165-1178)

[HECUBA. MESSENGER.]

[HEC.] Go, go, you Danaans, now you can head for your homes in safety. Let the fleet spread its sails and cut through the longed-for seas without a care. A maiden and boy have fallen: the war is finished. Where shall I take my tears? Where shall I spew out this obstacle to an old woman’s death? Shall I weep for daughter or grandchild, husband or country? For my whole world, or for myself? O death, my only prayer, you come with violence to infants and to girls, everywhere you appear with savage haste; you fear me alone and shun me. Though I sought you all night amid the swords and spears and firebrands, you flee from my desire. No enemy or collapsing building, no fire consumed my body; yet how close I stood to Priam!
[MESS.] Head quickly towards the sea, you prisoners; already the ships are unfurling their sails and the fleet is moving.
(tr. John G. Fitch)

Koinōnoumen

ancient-lg
The Piraeus

Ἀπέθανον δ’ ἐνταῦθα τῶν μὲν τριάκοντα Κριτίας τε καὶ Ἱππόμαχος, τῶν δὲ ἐν Πειραιεῖ δέκα ἀρχόντων Χαρμίδης ὁ Γλαύκωνος, τῶν δ’ ἄλλων περὶ ἑβδομήκοντα. καὶ τὰ μὲν ὅπλα ἔλαβον, τοὺς δὲ χιτῶνας οὐδενὸς τῶν πολιτῶν ἐσκύλευσαν. ἐπεὶ δὲ τοῦτο ἐγένετο καὶ τοὺς νεκροὺς ὑποσπόνδους ἀπεδίδοσαν, προσιόντες ἀλλήλοις πολλοὶ διελέγοντο. Κλεόκριτος δὲ ὁ τῶν μυστῶν κῆρυξ, μάλ’ εὔφωνος ὤν, κατασιωπησάμενος ἔλεξεν· “ἄνδρες πολῖται, τί ἡμᾶς ἐξελαύνετε; τί ἀποκτεῖναι βούλεσθε; ἡμεῖς γὰρ ὑμᾶς κακὸν μὲν οὐδὲν πώποτε ἐποιήσαμεν, μετεσχήκαμεν δὲ ὑμῖν καὶ ἱερῶν τῶν σεμνοτάτων καὶ θυσιῶν καὶ ἑορτῶν τῶν καλλίστων καὶ συγχορευταὶ καὶ συμφοιτηταὶ γεγενήμεθα καὶ συστρατιῶται, καὶ πολλὰ μεθ’ ὑμῶν κεκινδυνεύκαμεν καὶ κατὰ γῆν καὶ κατὰ θάλατταν ὑπὲρ τῆς κοινῆς ἀμφοτέρων ἡμῶν σωτηρίας τε καὶ ἐλευθερίας. πρὸς θεῶν πατρῴων καὶ μητρῴων καὶ συγγενείας καὶ κηδεστίας καὶ ἑταιρίας, πάντων γὰρ τούτων πολλοὶ κοινωνοῦμεν ἀλλήλοις, αἰδούμενοι καὶ θεοὺς καὶ ἀνθρώπους παύσασθε ἁμαρτάνοντες εἰς τὴν πατρίδα, καὶ μὴ πείθεσθε τοῖς ἀνοσιωτάτοις τριάκοντα, οἳ ἰδίων κερδέων ἕνεκα ὀλίγου δεῖν πλείους ἀπεκτόνασιν Ἀθηναίων ἐν ὀκτὼ μησὶν ἢ πάντες Πελοποννήσιοι δέκα ἔτη πολεμοῦντες. ἐξὸν δ’ ἡμῖν ἐν εἰρήνῃ πολιτεύεσθαι, οὗτοι τὸν πάντων αἴσχιστόν τε καὶ χαλεπώτατον καὶ ἀνοσιώτατον καὶ ἔχθιστον καὶ θεοῖς καὶ ἀνθρώποις πόλεμον ἡμῖν πρὸς ἀλλήλους παρέχουσιν. ἀλλ’ εὖ γε μέντοι ἐπίστασθε ὅτι καὶ τῶν νῦν ὑφ’ ἡμῶν ἀποθανόντων οὐ μόνον ὑμεῖς ἀλλὰ καὶ ἡμεῖς ἔστιν οὓς πολλὰ κατεδακρύσαμεν.” ὁ μὲν τοιαῦτα ἔλεγεν· οἱ δὲ λοιποὶ ἄρχοντες καὶ διὰ τὸ τοιαῦτα προσακούειν τοὺς μεθ’ ἑαυτῶν ἀπήγαγον εἰς τὸ ἄστυ.
(Xenophon, Hell. 2.4.19-22)

Of the Thirty, Kritias and Hippomachos were killed, and of the Ten who ruled in the Peiraieus, Charmides son of Glaucon and about seventy others also died. They gathered up the arms of the dead men but did not remove the tunic of a single citizen. When this had been completed and they were giving back the dead under truce, many of the men approached one another and began to speak together. Kleokritos, the herald of the Mystery Initiates and a man with an especially beautifull voice, called for silence and then spoke: “Fellow citizens, why do you drive us out? Why do you wish to put us to death? For we have done you no wrong ever, and we have shared with you the most solemn sacred rites and sacrifices and the most beautiful festivals; we men from both sides have joined in dances together, gone to school together, served as soldiers together; we have endured many dangers in common with you by land and by sea, for our common safety and our common freedom. In the name of the gods of our fathers and our mothers, in the name of our common ancestry, our links through marriage and our bonds of friendship—in the name of all these things, which so many of us share with one another—respect the gods and men and cease from doing wrong to your country. Do not obey the Thirty, the unholiest of men, who for their own gain almost killed more Athenians in eight months than the Peloponnesians killed in ten years of war. Even though we might share with you in the government in peace as fellow citizens, these men bring us to a war against each other that is hateful to both gods and men. Know well, however, that even for these men who have just been killed by us, not only you but we, too, have wept many tears.” This was his speech, and the remaining leaders of the Thirty, affected by his words, led those who had marched out with them back to the city. (tr. Robert B. Strassler)

Potitus

heinrich leutemann, orakel van delphi

Tandem conterrita virgo
confugit ad tripodas vastisque adducta cavernis
haesit et insueto concepit pectore numen,
quod non exhaustae per tot iam saecula rupis
spiritus ingessit vati; tandemque potitus
pectore Cirrhaeo non umquam plenior artus
Phoebados irrupit Paean mentemque priorem
expulit atque hominem toto sibi cedere iussit
pectore. bacchatur demens aliena per antrum
colla ferens, vittasque dei Phoebeaque serta
erectis discussa comis per inania templi
ancipiti cervice rotat spargitque vaganti
obstantes tripodas magnoque exaestuat igne
iratum te, Phoebe, ferens. nec verbere solo
uteris et stimulis flammasque in viscera mergis:
accipit et frenos, nec tantum prodere vati
quantum scire licet. venit aetas omnis in unam
congeriem, miserumque premunt tot saecula pectus,
tanta patet rerum series, atque omne futurum
nititur in lucem, vocemque petentia fata
luctantur; non prima dies, non ultima mundi,
non modus Oceani, numerus non derat harenae.
(Lucan, Bell. Civ. 5.161-182)

Scared at last the maiden took refuge by the tripods; she drew near to the vast chasm and there stayed; and her bosom for the first time drew in the divine power, which the inspiration of the rock, still active after so many centuries, forced upon her. At last Apollo mastered the breast of the Delphian priestess; as fully as ever in the past, he forced his way into her body, driving out her former thoughts, and bidding her human nature to come forth and leave her heart at his disposal. Frantic she careers about the cave, with her neck under possession; the fillets and garlands of Apollo, dislodged by her bristling hair, she whirls with tossing head through the void spaces of the temple; she scatters the tripods that impede her random course; she boils over with fierce fire, while enduring the wrath of Phoebus. Nor does he ply the whip and goad alone, and dart flame into her vitals: she has to bear the curb as well, and is not permitted to reveal as much as she is suffered to know. All time is gathered up together: all the centuries crowd her breast and torture it; the endless chain of events is revealed; all the future struggles to the light; destiny contends with destiny, seeking to be uttered. The creation of the world and its destruction, the compass of the Ocean and the sum of the sands—all these are before her. (tr. James Duff Duff)

Philosophōtaton

proud-dog-mom00

Ταῦτα δὲ ὑμῖν, ὦ ἄριστοι, ἕνεκα τοῦδε ἐμήκυνα, ὑποπτεύων ὑμᾶς τῶν φιλοσόφων καταγελᾶν τε καὶ καταφρονεῖν, ὅταν ἴδῃ τε ὁμοίως τοῖς πολλοῖς ἐξεχομένους τῶν υἱέων καὶ τῶν θυγατέρων· λέγω οὖν ὑμῖν ὅτι καὶ τοῦτο αὐτῶν φιλοσοφώτατον τὸ πάθος, καὶ εἰ πολλοὶ αὐτὸ ὑπομένουσιν, οὐκ ἄλλοθέν ποι αὐτὸ ὑπομένουσιν ἢ ὅτι ἡ φύσις παντὶ ἀνθρώπῳ ἴχνος τι ἐγκατέσπειρε φιλοσοφίας. ἢ οὐ φιλόσοφον πρὸς θεῶν καὶ καμιδῆ θεῖον ὀριγνᾶσθαι ἀθανασίας; ἴστε ὅτι οὐδ’ ἐν τούτῳ ἀνὴρ φιλόσοφος ὅμοιος τοῖς πολλοῖς, ἀλλὰ ταύτῃ κρείττων πολὺ καὶ ἀμείνων. καὶ ἐρῶ ὑμῖν τοὐναντίον οὗ προσδοκᾶτε· κρείττων γάρ ἐστι καὶ ἀμείνων ὅτι ὑπερβάλλει τοὺς πολλοὺς τῇ φιλοτεκνίᾳ, ἐπεὶ τούς γε σκυτοτόμους καὶ τοὺς βαλανέας καὶ τοὺς τέκτονας καὶ τοὺς χαλκοτύπους ῥᾳδίως ἔστιν ἰδεῖν ὑπερορῶντας τῆς φύσεως καὶ τὰ δεσμὰ οὐ χαλεπῶς ἀπορρηγνύντας, οἷς ἐκείνη πρὸς τὰ ἔκγονα αὐτοὺς συνεδήσατο. καὶ ὥσπερ αἱ κύνες τὰ σκυλάκια θεραπεύουσι, μέχρι ἂν δέηται τῶν μαστῶν, μικρὸν δὲ ὕστερον δάκνουσι καὶ σπαράττουσι καὶ διακρίνονται ἀπὸ τῆς θοίνης, καὶ δῆλον ποιοῦσιν ὅτε καὶ ἡνίκα αὐτὰ ἐθεράπευον, οὐκ αὐτοὶ ἐθεράπευον, ἀλλ’ ἡ φύσις τῆς ἀσθενείας τῶν νεογνῶν ζῴων ἐπεμελεῖτο, οὕτω δὲ καὶ οἱ πολλοὶ ἄνθρωποι τοὺς παῖδας ἕως μὲν ἂν ὦσι πάνυ μειράκια καὶ φθέγγηται κολοβὰ καὶ συγκεχυμένα, ὑπερασπάζονταί τε καὶ προτιμῶσιν οὐ μόνον τῶν χρημάτων, ἀλλὰ καὶ τῆς ψυχῆς. ὅταν δὲ οἱ παῖδες ἐκβαίνωσι τῶν μειρακίων, συνεκβαίνουσι καὶ οἱ πατέρες τοῦ ἔρωτος καὶ ἅμα τε εἰς ἄνδρας ἐκγράφουσι καὶ ἐχθροὺς ποιοῦνται. καὶ τηνικαῦτα αὐτοῖς οὐ μόνον ὁ ἀγρὸς τιμιώτερος τοῦ υἱέως, οὐδὲ τὸ ἀργύριον οὐδὲ τὸ χρυσίον, ἀλλὰ καὶ ὁ μάγειρος καὶ ἡ θεράπαινα, τυχὸν δὲ καὶ ὁ ἵππος καὶ τὸ χιτώνιον. καὶ ταῦτα οὔπω χαλεπά ἐστιν, ἀλλὰ καὶ μικρόν τι ἐξαμαρτάνοντα καὶ παροξύναντα εἰς δικαστήριον ἄγει τὸν παῖδα ὁ πατὴρ καὶ θανάτου τιμᾶται, καὶ οὐ δέδοικε κροτῆσαι τὴν δίκην.
(Themistius, Or. 32.361-362)

I have expatiated on these matters, my good men, because I suspect that, whenever you see philosophers just as attached to their sons and daughters as the masses are, you ridicule and look down on them. So I tell you that this feeling of theirs is very philosophic. If many men experience it, they experience it only because nature has implanted it in every human being as a trace of philosophy. By the gods, is it not philosophic and entirely divine to strive for immortality? Understand that, in this, a philosopher is not like the masses; he is much superior to them and better than they are for it. I shall say something quite the opposite of what you expect: he is superior and better because he outdoes the masses in his love of his children. One can readily observe shoemakers, bath-keepers, carpenters, and smiths slighting nature and easily breaking the bonds by which she bound them to their offspring. Now bitches take care of their puppies as long as they need their mothers’ teats; but shortly after that need passes, they start biting and tearing at them and stop providing them nourishment. Their behavior clearly shows that, when they were taking care of their puppies, they were not acting on their own; rather it was nature who was looking after the weak newborn creatures. The majority of human beings treat their children just as bitches treat their puppies. As long as children are very young and their speech is halting and confused, parents dote on them and value them not only more than material wealth, but even more than their very own souls. But when children take leave of youth, their parents simultaneously take leave of their intense love for them. As soon as they enroll them in the ranks of adult men, they make them their enemies. Then they put a higher value on their land, their silver, and their gold than they do on a son—indeed, they even regard a cook, a maidservant, and maybe even a horse and a coat as things worth more than a son. This is still not hardhearted compared to what happens if a son offends or irritates his father, even in some small way: the father takes his son to court and demands that he be put to death and is not afraid to applaud the imposition of that penalty! (tr. Robert J. Penella)

Copulaverit

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Cum Hannibale nihil eo anno rei gestum est. nam neque ipse se obtulit in tam recenti vulnere publico privatoque neque lacessierunt quietum Romani; tantam inesse vim etsi omnia alia circa eum ruerent in uno illo duce censebant. ac nescio an mirabilior adversis quam secundis rebus fuerit, quippe qui cum in hostium terra per annos tredecim, tam procul ab domo, varia fortuna bellum gereret, exercitu non suo civili sed mixto ex conluvione omnium gentium, quibus non lex, non mos, non lingua communis, alius habitus, alia vestis, alia arma, alii ritus, alia sacra, alii prope di essent, ita quodam uno vinculo copulaverit eos ut nulla nec inter ipsos nec adversus ducem seditio exstiterit, cum et pecunia saepe in stipendium et commeatus in hostium agro deesset, quorum inopia priore Punico bello multa infanda inter duces militesque commissa fuerant. post Hasdrubalis vero exercitum cum duce in quibus spes omnis reposita victoriae fuerat deletum cedendoque in angulum Bruttium cetera Italia concessum, cui non videatur mirabile nullum motum in castris factum?
(Livy 28.12.1-6)

With Hannibal there was no campaigning that year. For neither did he invite attack, owing to his very recent wound, a blow national as well as personal, nor did the Romans provoke him so long as he remained inactive; such power they believed to be present in that one commander, even though everything else round him crashed. And I am inclined to think he was more marvellous in adversity than in success. For here he was, carrying on war in the enemy’s land for thirteen years, so far from home with varying fortune, having an army not made up of his own citizens but a mixture of the offscourings of all nations, men who had in common no law, no custom, no language, differing from each other in bearing, in garb, in their arms, differing as to religious rites, sacred observances, one might almost say as to their gods. Yet he somehow bound them together by a single bond, so that no outbreak ensued among the men themselves nor any mutiny against their general. Yet in the enemy’s country both money to pay them and supplies were often wanting—deficiencies which in the previous Punic war had given rise to many unspeakable acts on the part of commanders and soldiers. Certainly after the destruction of Hasdrubal’s army with its commander—and on them he had rested all his hope of victory—, when by retiring into the remote land of the Bruttii he had given up the rest of Italy, who would not find it a marvel that there was no outbreak in his camp? (tr. Frank Gardner Moore)

Recitaverit

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Semper ego auditor tantum? numquamne reponam
vexatus totiens rauci Theseide Cordi?
impune ergo mihi recitaverit ille togatas,
hic elegos? impune diem consumpserit ingens
Telephus aut summi plena iam margine libri
scriptus et in tergo necdum finitus Orestes?
nota magis nulli domus est sua quam mihi lucus
Martis et Aeoliis vicinum rupibus antrum
Vulcani; quid agant venti, quas torqueat umbras
Aeacus, unde alius furtivae devehat aurum
pelliculae, quantas iaculetur Monychus ornos,
Frontonis platani convulsaque marmora clamant
semper et assiduo ruptae lectore columnae.
expectes eadem a summo minimoque poëta.
et nos ergo manum ferulae subduximus, et nos
consilium dedimus Sullae, privatus ut altum
dormiret. stulta est clementia, cum tot ubique
vatibus occurras, periturae parcere chartae.
(Juvenal, Sat. 1.1-18)

Shall I always be stuck in the audience? Never retaliate for being tortured so often by hoarse Cordus’ Song of Theseus? Let them get away with it, then?—this one reciting to me his Roman comedies and that one his love elegies? Let them get away with wasting my whole day on an enormous Telephus, or an Orestes written on the back when the margin at the end of the book is already full—and still not finished? No one knows his own house better than I know the grove of Mars and the cave of Vulcan near the Aeolian cliffs. What the winds are up to, which ghosts Aeacus is torturing, the origin of the other guy waltzing off with that filched golden mini-fleece, the size of the ash trees hurled by Monychus—this is the continual shriek from Fronto’s plane trees and his tormented marble and the columns shattered by the non-stop reciter. This is exactly what you can expect from the greatest and the least of poets. Well, I too have snatched my hand from under the cane. I too have given Sulla advice, to retire and enjoy a deep sleep. It’s a stupid act of mercy, when you run into so many bards everywhere, to spare paper that’s bound to be wasted anyway. (tr. Susanna Morton Braund)

 

Exaggera

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Desine ergo philosophis pecunia interdicere: nemo sapientiam paupertate damnavit. habebit philosophus amplas opes, sed nulli detractas nec alieno sanguine cruentas, sine cuiusquam iniuria partas, sine sordidis quaestibus, quarum tam honestus sit exitus quam introitus, quibus nemo ingemescat nisi malignus. in quantum vis exaggera illas: honestae sunt in quibus, cum multa sint quae sua quisque dici velit, nihil est quod quisquam suum possit dicere. ille vero fortunae benignitatem a se non summovebit et patrimonio per honesta quaesito nec gloriabitur nec erubescet. habebit tamen etiam quo glorietur, si aperta domo et admissa in res suas civitate poterit dicere ‘quod quisque agnoverit tollat.’ o magnum virum, o optime divitem, si post hanc vocem tantundem habuerit! ita dico: si tuto et securus scrutationem populo praebuerit, si nihil quisquam apud illum invenerit cui manus iniciat, audaciter et propalam erit dives.
(Seneca Minor, De Vita Beata 23.1-2)

So stop forbidding philosophers to have money. No one has sentenced wisdom to poverty. The philosopher will have ample wealth, but not wrested from anyone or dripping with another’s blood, and acquired without any harm to anyone or any filthy profiteering. Its exit will be as morally good as its entry, and no one except a stingy person would mourn for it. Pile it up as much as you wish: that wealth is morally good in which, even when there are many things that each person might wish to be called his, there is nothing that anyone can rightly call his. In fact, the philosopher will not push fortune’s generosity away from him, and he will neither boast nor blush over an estate that was gained by morally acceptable methods. He will actually have something of which he can boast, however, if he can open up his house and admit the citizenry among his possessions and say: “What each recognizes, let him take.” What a great man he is, and wealthy in the best way, if he can say this and then retain exactly the same amount! What I mean is that if he can allow the people to scrutinize his things and not lose anything or feel anxious—if no one finds anything in his house to which he can lay claim—he will be wealthy boldly and publicly.