Regit

William Blake, Albion Rose (Glad day; The dance of Albion), ca. 1794 (2)
William Blake, Albion Rose (ca. 1796)

This is part 2 of 3. Part 1 is here. Part 3 is here.

An cuiquam genitos, nisi caelo, credere fas est
esse homines? proiecta iacent animalia cuncta
in terra vel mersa vadis, vel in aere pendent,
omnibus una quies venter<que Venusque voluptas,
mole valens sola corpus> censumque per artus,
et, quia consilium non est, et lingua remissa.
unus in inspectus rerum viresque loquendi
ingeniumque capax variasque educitur artes
hic partus, qui cuncta regit: secessit in urbes,
edomuit terram ad fruges, animalia cepit
imposuitque viam ponto, stetit unus in arcem
erectus capitis victorque ad sidera mittit
sidereos oculos propiusque aspectat Olympum
inquiritque Iovem; nec sola fronte deorum
contentus manet, et caelum scrutatur in alvo
cognatumque sequens corpus se quaerit in astris.
(Manilius, Astr. 4.896-910)

Are we to believe that man is born of aught but heaven? All the other animals lie prostrate on the earth or submerged in water, or else hover in the air; all alike have only sleep and food and sex for their delights; the strength of an animal is measured only by its size and its value by its limbs, and since it has no intelligence it lacks speech, too. The breed of man, who rules all things, is alone reared equal to the inquiry into nature, the power of speech, breadth of understanding, the acquisition of various skills: he has left the open air for city-life, tamed the land to yield him its fruits, made the beasts his slaves, and laid a pathway on the sea; he alone stands with the citadel of his head raised high and, triumphantly directing to the stars his star-like eyes, looks ever more closely at Olympus and inquires into the nature of Jove himself; nor does he rest content with the outward appearance of the gods, but probes into heaven’s depths and, in his quest of a being akin to his own, seeks himself among the stars. (tr. George Patrick Goold)

Pervidimus

My God, it's full of stars

This is part 1 of 3. Part 2 is here. Part 3 is here.

Sed quid tam tenui prodest ratione nitentem
scrutari mundum, si mens sua cuique repugnat
spemque timor tollit prohibetque a limine caeli?
“conditur en” inquit “vasto natura recessu
mortalisque fugit visus et pectora nostra,
nec prodesse potest quod fatis cuncta reguntur,
cum fatum nulla possit ratione videri.”
quid iuvat in semet sua per convicia ferri
et fraudare bonis, quae nec deus invidet ipse,
quosque dedit natura oculos deponere mentis?
perspicimus caelum, cur non et munera caeli?
<mens humana potest propria discedere sede>
inque ipsos penitus mundi descendere census
seminibusque suis tantam componere molem
et partum caeli sua per nutricia ferre
extremumque sequi pontum terraeque subire
pendentis tractus et toto vivere in orbe
[quanta et pars superet rationem discere noctis.]
iam nusquam natura latet; pervidimus omnem
et capto potimur mundo nostrumque parentem
pars sua perspicimus genitique accedimus astris.
an dubium est habitare deum sub pectore nostro
in caelumque redire animas caeloque venire,
utque sit ex omni constructus corpore mundus
aëris atque ignis summi terraeque marisque
hospitium menti totum quae infusa gubernet,
sic esse in nobis terrenae corpora sortis
sanguineasque animas animo, qui cuncta gubernat
dispensatque hominem? quid mirum, noscere mundum
si possunt homines, quibus est et mundus in ipsis
exemplumque dei quisque est in imagine parva?
(Manilius, Astr. 4.866-895)

But what avail is it to search out the secrets of the shining firmament with such subtle reasoning, if a man’s spirit resists and fear banishes confidence and bars access to the gate of heaven ? “See,” he objects, “nature is buried in deep concealment and lies beyond our mortal gaze and ken; it cannot profit us that all is governed by fate, since the rule of fate cannot by any means be seen.” What boots it to assail oneself with self-reproach, to deprive oneself of benefits ungrudged by God himself, and to renounce that mental vision which nature has bestowed? We perceive the skies, then why not the skies’ gifts too? The mind of man has the power to leave its proper abode and penetrate to the innermost treasures of the sky; to construct the mighty universe from its component seeds; to transport the offspring of heaven about the places from which it came; to make for Ocean’s farthest horizon, descend to the inverted parts of the Earth, and inhabit the whole wide world. Now nature holds no mysteries for us; we have surveyed it in its entirety and are masters of the conquered sky; we perceive our creator, of whom we are part, and rise to the stars, whose children we are. Can one doubt that a divinity dwells within our breasts and that our souls return to the heaven whence they came? Can one doubt that, just as the world, composed of the elements of air and fire on high and earth and water, houses an intelligence which, spread throughout it, directs the whole, so too with us the bodies of our earthly condition and our life-blood house a mind which directs every part and animates the man? Why wonder that men can comprehend heaven, when heaven exists in their very beings and each one is in a smaller likeness the image of God himself? (tr. George Patrick Goold)

 

 

Queraris

closeup-of-an-older-woman-s-eye

Risus eram positis inter convivia mensis,
et de me poterat quilibet esse loquax.
quinque tibi potui servire fideliter annos:
ungue meam morso saepe querere fidem.
nil moveor lacrimis: ista sum captus ab arte;
semper ab insidiis, Cynthia, flere soles.
flebo ego discedens, sed fletum iniuria vincit:
tu bene conveniens non sinis ire iugum.
limina iam nostris valeant lacrimantia verbis,
nec tamen irata ianua fracta manu.
at te celatis aetas gravis urgeat annis,
et veniat formae ruga sinistra tuae!
vellere tum cupias albos a stirpe capillos,
iam speculo rugas increpitante tibi,
exclusa inque vicem fastus patiare superbos,
et quae fecisti facta queraris anus!
has tibi fatalis cecinit mea pagina diras:
eventum formae disce timere tuae!
(Propertius 3.25)

I used to be a laughing-stock when the tables were set for the feast, and anyone could be witty at my expense. For five years I managed to serve you faithfully: now you will oft bite your nails and mourn the loss of my loyalty. Your tears move me not: it was that trick which ensnared me; always when you weep, Cynthia, you plan to deceive. I shall when I go, but wrongs outlast tears: it is you who do not allow a well-matched team to run. Farewell the threshold still tearful at my grievances, and farewell the door, never, in spite of all, shattered by my angry fists! May old age oppress you with the burden of the years you have dissembled, and may ugly wrinkles come upon your beauty. Then may you wish to tear out the white hairs by the roots now that the mirror chides you wil your wrinkles. Shut out yourself in turn, may you suffer another’s haughty scorn and, now a crone, complain that what you once did yourself is done to you. Such are the deadly curses my page prophesies for you: learn to dread the end that awaits your beauty. (tr. George Patrick Goold)

Fles

53512146-close-up-tear-on-young-woman-s-eye

Quid fles? en, nitidos turbat tibi fletus ocellos!
quid fles, o lacrimis Ursa decora tuis?
forte quod adversus te acciverit ira Camenas,
aut mihi quod tu sis non adamata putes?
crede mihi, mea lux, tantum te diligo, quantum
non magis ex animo quisquis amare queat!
tu quoque me redamas; dubium est quis vincat amore:
alter utram vincit, vincitur alter utra.
cur igitur credis vitio qui ductus iniquo
inter nos rixam dissidiumque cupit?
iuro per has lacrimas et crura simillima lacti,
perque nates mollis et femur, Ursa, tuum,
quod nunquam nisi quae te laudent carmina feci:
sic sit versiculis gratia multa meis!
ah, pereat, quaeso, tibi qui mendacia dixit!
ah, pereat falsum qui tibi cunque refert!
terge tuos fletus, sine te dissabier, Ursa;
parce mihi: luctu torqueor ipse tuo.
tandem siste tui lacrimas curaque salutem:
namque ego, te domina sospite, sospes ero.
(Antonio Beccadelli, Hermaphroditus 2.9)

Why are you crying? Look, weeping has clouded your shining eyes.
Why are you crying, Ursa, beautiful in your tears?
Perhaps because you think that my anger has summoned the Muses against you,
or that you are not loved by me?
Believe me, my light, I cherish you so much
that no one can love more from the heart.
And you love me back. It’s uncertain which of us surpasses the other in love:
each surpasses the other; each is surpassed by the other.
Why then do you believe someone who is led by resentful vice
and wishes to sow quarrels and disagreements between us?
I swear by these tears and your milk-white thighs
by your soft bottom and your pussy, Ursa,
that I have never made poems except ones that praise you,
—let that be the great grace of my verse.
Ah, may he perish, I pray, who told these lies to you.
Ah, may he perish, whoever brings you false report.
Wipe away your tears and let yourself be smothered in kisses, Ursa.
Spare me: I am tortured by your grief.
Stop your tears and take care for your health.
For if you, my mistress, are well, then shall I be well.
(tr. Holt Parker)

Liberalitate

kisspng-coin-money-hands-holding-coins-image-5a7d1ea9a0d4d8.4553553715181492896588

Illud unum intellegi volumus, illius liberalitatem neque temporariam neque callidam fuisse. id ex ipsis rebus ac temporibus iudicari potest, quod non florentibus se venditavit, sed afflictis semper succurrit; qui quidem Serviliam, Bruti matrem, non minus post mortem eius quam florentem coluerit. sic liberalitate utens nullas inimicitias gessit, quod neque laedebat quemquam neque, si quam iniuriam acceperat, non malebat oblivisci quam ulcisci. Idem immortali memoria percepta retinebat beneficia; quae autem ipse tribuerat, tamdiu meminerat, quoad ille gratus erat, qui acceperat. itaque hic fecit, ut vere dictum videatur “sui cuique mores fingunt fortunam hominibus”. neque tamen ille prius fortunam quam se ipse finxit, qui cavit, ne qua in re iure plecteretur.
(Cornelius Nepos, Vita Attici 11.3-6)

I want one point to be understood, that his generosity did not depend on circumstances or on calculation. It may be concluded from the facts and circumstances themselves that he did not sell himself to the successful but always helped those in trouble. He even took care of Servilia, Brutus’ mother, no less after his death than while she prospered. He was magnanimous and pursued no feuds, since he harmed no one, and if he had received some injury, certainly preferred to forget, not to avenge. He likewise retained the kindnesses he had received in an unfading memory, while those he had himself bestowed he remembered for as long as the recipient was grateful. He so acted as to bear out the truth of the saying ‘each man’s character moulds his own fortune’. Nor did he mould his fortune before he moulded himself, and took care not to be blamed with justification in any matter. (tr. Nicholas Horsfall)

Terpnotaton

28-women-yogurt.w710.h473.2x

Κάλλιστον τὸ δικαιότατον· λῷστον δ’ ὑγιαίνειν·
πρᾶγμα δὲ τερπνότατον, τοῦ τις ἐρᾷ, τὸ τυχεῖν.
(Theognis, Eleg. 255-256)

Fairest is that which is most just, best is health, and the most pleasurable thing is to obtain what one loves. (tr. Douglas E. Gerber)

Tarassei

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Ταράσσει τοὺς ἀνθρώπους οὐ τὰ πράγματα, ἀλλὰ τὰ περὶ τῶν πραγμάτων δόγματα· οἷον ὁ θάνατος οὐδὲν δεινόν, ἐπεὶ καὶ Σωκράτει ἂν ἐφαίνετο, ἀλλὰ τὸ δόγμα τὸ περὶ τοῦ θανάτου, διότι δεινόν, ἐκεῖνο τὸ δεινόν ἐστιν. ὅταν οὖν ἐμποδιζώμεθα ἢ ταρασσώμεθα ἢ λυπώμεθα, μηδέποτε ἄλλον αἰτιώμεθα, ἀλλ’ ἑαυτούς, τοῦτ’ ἔστι τὰ ἑαυτῶν δόγματα. ἀπαιδεύτου ἔργον τὸ ἄλλοις ἐγκαλεῖν, ἐφ’ οἷς αὐτὸς πράσσει κακῶς· ἠργμένου παιδεύεσθαι τὸ ἑαυτῷ· πεπαιδευμένου τὸ μήτε ἄλλῳ μήτε ἑαυτῷ.
(Epictetus, Ench. 6)

It is not the things themselves that disturb men, but their judgements about these things. For example, death is nothing dreadful, or else Socrates too would have thought so, but the judgement that death is dreadful, this is the dreadful thing. When, therefore, we are hindered, or disturbed, or grieved, let us never blame anyone but ourselves, that means, our own judgements. It is the part of an uneducated person to blame others where he himself fares ill; to blame himself is the part of one whose education has begun; to blame neither another nor his own self is the part of one whose education is already complete. (tr. William Abbott Oldfather)

Neikea

220px-Achilles_fighting_against_Memnon_Leiden_Rijsk_Museum_voor_Oudheden

Ἀλλ’ ἄγε μηκέτι ταῦτα λεγώμεθα νηπύτιοι ὣς
ἑσταότ’ ἐν μέσσῃ ὑσμίνῃ δηϊοτῆτος.
ἔστι γὰρ ἀμφοτέροισιν ὀνείδεα μυθήσασθαι
πολλὰ μάλ’, οὐδ’ ἂν νηῦς ἑκατόζυγος ἄχθος ἄροιτο.
στρεπτὴ δὲ γλῶσσ’ ἐστὶ βροτῶν, πολέες δ’ ἔνι μῦθοι
παντοῖοι, ἐπέων δὲ πολὺς νομὸς ἔνθα καὶ ἔνθα.
ὁπποῖόν κ’ εἴπῃσθα ἔπος, τοῖόν κ᾽ ἐπακούσαις.
ἀλλὰ τί ἢ ἔριδας καὶ νείκεα νῶϊν ἀνάγκη
νεικεῖν ἀλλήλοισιν ἐναντίον ὥς τε γυναῖκας,
αἵ τε χολωσάμεναι ἔριδος πέρι θυμοβόροιο
νεικεῦσ᾽ ἀλλήλῃσι μέσην ἐς ἄγυιαν ἰοῦσαι
πόλλ’ ἐτεά τε καὶ οὐκί· χόλος δέ τε καὶ τὰ κελεύει.
ἀλκῆς δ’ οὔ μ’ ἐπέεσσιν ἀποτρέψεις μεμαῶτα
πρὶν χαλκῷ μαχέσασθαι ἐναντίον· ἀλλ’ ἄγε θᾶσσον
γευσόμεθ’ ἀλλήλων χαλκήρεσιν ἐγχείῃσιν.
(Homer, Il. 20.244-258)

Come, Achilles,
no more bragging on this way like boys,
standing here in the thick of a pitched battle.
Plenty of insults we could fling against each other,
enough to sink a ship with a hundred benches!
A man’s tongue is a glib and twisty thing…
plenty of words there are, all kinds at its command—
with all the room in the world for talk to range and stray.
And the sort you use is just the sort you’ll hear.
What do we need with wrangling, hurling insults?
Cursing each other here like a pair of nagging women
boiling over with petty, heartsick squabbles, blustering
into the streets to pelt themselves with slander,
much of it true, much not. Anger stirs up lies.
I blaze for battle—your taunts can’t turn me back,
not till we’ve fought it out with bronze. On with it—
taste the bite of each other’s brazen spears!
(tr. Robert Fagles)

Absciditur

Man holding knife, close-up, portrait

This is part 3 of 3. Part 1 is here. Part 2 is here.

Nam dum statuto tempore rex Papiam tenderet, et memorati obviam ei exirent, episcopus libenter, ut ei imperatum fuerat, fecit. rex itaque omnes capere, ut Samson consilium dederat, iussit. confestim igitur Gezo Samson traditus, utroque lumine privatur, et lingua, quae in regem blasphemiam dixerat, ei absciditur. o factum bene, si sicut caecus, ita et mutus cunctis extitisset temporibus! sed o scelus, quoniam lingua abscisa loquelam non perdidit, secundum Grecorum fabulas, oculorum privatione vitam sibi protelavit, quae multis ad perniciem usque in praesentem diem esse non desiit. fabulae vero ludum, cur caeci plurimum vivant, secundum Grecorum ineptiam hic inseramus, quae talis est: Ζευς καὶ Ηρα ηρισαν περι αφροδισιῶν, της πλειονα ἐχει ηδομας εν τη συννουσῖα· και τότε Τιρεσίαν Εβρου υιον εζήτησαν. οὕτως γὰρ εν ταις αμφοτέραις φύσεσοι μεταμορφώθη, επιδι δράκοντα επατησεν. οὕτος οὔν κατα της Ηρας απεφκυνατο, καὶ Ηρα οργισθεῖσα ἐπήρωσεν ἀυτὸν, Ζευς δὲ εχαρίσατο ἀυτῶ πολοῖς ζήσαι ετεσι, και ὀσα ελεγεν μαντικα λεγειν. Zeus ke Ira irisan peri afrodision, tis pliona echi idomas en ti synnusia; ke tote Tiresian Euru yon ezitisan, utos gar en tes amfoteres fysesi metamorfothi epidi draconta epatisen. utos un cata tis Iras apefkynato, ke Ira orgisthisa epirosen auton, Zeus de echarisato auto polis zise etesi, ke osa elegen mantica legin.* haec est interpretatio: Iuppiter et Iuno contenderunt de amoribus, quis plures haberet libidines in coitu. et tunc Tiresiam Euri filium quaesiverunt. iste enim in utrisque naturis transmutatus est, quia draconem calcavit. hic ergo contra Iunonem pronuntiavit. et Iuno irata excaecavit eum. Iuppiter autem donavit ei multis vivere annis, et quanta diceret, divinando dicere. sed redeamus ad rem. Gezo, ut praediximus, membris defoedato, substantia illius diripitur. ceteri complures custodie mancipantur. Walpertus in crastinum capite truncatur, thesaurus eius infinitus diripitur; Cristina uxor illius capitur, et ut thesauros occultos tradat, diversis crucibus laniatur. crevit extunc non solum Papiae, sed et in omnes Italiae fines regis timor; neque hunc ut reges ceteros floccipendere, verum modis omnibus honorare.

* (sic!)

(Liutprand of Cremona, Antapodosis, 3.41)

For when the king headed towards Pavia at the appointed time and the aforementioned people went out toward him, the bishop obligingly did as he had been instructed; then the king ordered all to be captured, as Samson had advised. Thereupon, with Gezo quickly handed over to Samson, he was deprived of both eyes, and the tongue with which he had spoken blasphemies against the king was cut out. O, how well done if he had lived out all his time as a blind man, and mute! But—O wickedness!—he did not lose his speech with his tongue cut out, and, as in the fables of the Greeks, by the removal of his eyes he extended his life, so that until the present day he has not faltered in many wickednesses. We insert here, exactly as it is, a fable, indeed a joke, about why blind people live long, according to the clumsiness of the Greeks: Zeus and Hera disagreed about love, specifically, about who had more pleasure in sex, women or men. And then they inquired of Tiresias, son of Everes. For he had already been transformed into both genders, since he had stepped upon a dragon. He therefore pronounced against Hera, and she, angered, blinded him. So Zeus gave him the gift of living for many years and that everything he should pronounce, he should pronounce as an accurate prophecy. But let us get back to the issue. Once Gezo had been severed from his organs, as we said above, his wealth was seized; most of the other man were handed over to guards; Walpert was quickly beheaded; his boundless treasure was scattered; his wife Cristina was seized and tormented with various tortures so that she hand over the hidden treasures. From this time there grew great fear of the king not only at Pavia but throughout the territories of Italy; nor was this one treated as a nonentity, like other kings, but was honored in every way. (tr. Paolo Squatriti)

NOTE: The Greek lines are obviously full of mistakes. Here’s my attempt at reconstructing them (one verb seems to elude me):

Ζεὺς καὶ Ἥρα ἤρισαν περὶ ἀφροδισιῶν, τίς πλείονας ἔχει ἡδονὰς ἐν τῇ συνουσίᾳ· καὶ τότε Τειρεσίαν Εὐήρους υἱὸν ἐζήτησαν. οὕτως γὰρ ἐν ταῖς ἀμφοτέραις φύσεσι ἐμεταμορφώθη, ἐπειδὴ δράκοντα ἐπάτησεν. οὕτος οὖν κατὰ τῆς Ἥρας ἀπεψηφίσατο(??), καὶ Ἥρα ὀργισθεῖσα ἐπήρωσεν αὐτόν, Ζεὺς δὲ ἐχαρίσατο αὐτῷ πολλοῖς ζῆσαι ἔτεσι, καὶ ὅσα ἔλεγεν μαντικὰ λέγειν.

Serrare

AntiqueKeyToTheCityLarge1

This is part 2 of 3. Part 1 is here. Part 3 is here.

His auditis, furorem cuncti animi mitigarunt. solus Gezo in qua prius fuerat protervia manens, operam dabat, quo omnes super regem irruerent eumque morte turpissima cruciarent. verum disponente Deo, affectus eius pravus effectum habere non potuit. reversi igitur ad regem nuntii, prout viderant et audierant, enarrarunt. igitur rex Hugo haec omnia quasi pro nichilo mente subdola ducens, Papia egressus, longe alio properare festinat, missisque circumcirca libris, milites suos ad se venire praecepit. quos inter Samson praepotens comes advenerat, qui iam dicto Gezoni inimicissimus erat. is denique regem ut vidit, eum ita convenit: ‘sollicitum te equidem de urbanis rebus contra te tumultuose et moleste his diebus actis intueor; verum si me audis mihique obtemperas, suis ipsi laqueis capientur. alter enim, qui melius consilium dare possit quam ego, non facile inveniri potest; tibi vero ipsi certe nemo melius dabit. unum tamen peto, ut dum capti mea opera fuerint, Gezo cum omni sua ypostasi meis tradatur in manibus.’ quem dum dari sibi a rege audivit, adiecit: ‘Leo, Ticinensis episcopus civitatis, Walperto et Gezoni non habetur amicus; ii sane quocumque possunt ei omnimodis adversantur. scitis denique, moris esse, regi ab aliis locis Papiam tendenti cives forciores extra urbem occurrere. mandate itaque clam episcopo, ut dum tempore statuto Papiam veneritis, et ipsi nobis extra urbem obviam venerint, portas civitatis omnes serrare faciat, clavesque sibi retineat, quo dum capere eos ceperimus, nec in urbem confugere, nec ab urbe possint auxilium expectare.’ quod et factum est.
(Liutprand of Cremona, Antapodosis, 3.40-41)

Having heard these words, all the rebels mitigated their wrath. Only Gezo remained, clinging to the original wickedness, and urged that all should rush upon the king and torment him with a most dishonorable death; but truly, with God disposing it thus, his wicked desire could not take effect. Once the messengers returned to the king, they related exactly what they had seen and heard. Therefore, King Hugh mulled over all these events in his subtle mind while pretending they were insignificant. Having left Pavia, he hastened to go far away, and, having sent around written orders, he instructed his soldiers to come to him. Among them came the mighty count Samson, who was especially hostile to the aforesaid Gezo. When he saw the king, he spoke to him thus: “I observe that you are worried by the things that were done against you in the city, tumultuously and harmfully, during these past days; truly, if you listen to and obey me, they shall be caught in their own nets. Another man who could give you better advice than I could not easily be found; certainly no one will hand them over to you more skillfully. I ask only one thing: namely, that, when they have been captured by my endeavors, Gezo be given over into my hands with his whole entourage.” When he heard that Gezo would indeed be surrendered by the king, he added: “Leo, the bishop of the city of the Ticinians, is not a friend of Walpert and Gezo: clearly they oppose him by all means whenever they can. You know it to be the custom for the greater citizens to come out of the city to welcome the king arriving in Pavia from some other parts. Therefore, send a message secretly to the bishop so that, when you shall come to Pavia at the appointed time, and they shall advance toward you from the city, he have all the gateways of the city closed and keep the keys himself. In this way, when we begin to capture them, they may neither flee back into the city nor expect any help from within it.” And this was done. (tr. Paolo Squatriti)