Trying to Deter the Criminals Among Us

Cicero, Letters to Brutus 23.10-11

“That’s plenty said about honors. Now we need to talk a bit about punishments. I have truly understood from your letters that you want to be praised for the clemency you have shown to those you have conquered. Well, I think that everything you do is done wisely! But, speaking for myself, I consider forgiving the punishment of crimes–which is what pardoning really is–is tolerable in other matters, but insidious in this war. There has been no civil war in our state to my knowledge that did not present some kind of future constitution regardless of which side won.

But in this conflict, I can’t be sure about what order the state will have if we win, but there surely won’t be any at all if we lose. This is why I advocated for harsh punishments for Antony and Lepidus too, not in as much for the sake of vengeance as to deter the other criminals among us from attacking the state right now and to offer a clear example for the future so that no one will be inspired to imitate such madness.”

Satis multa de honoribus. nunc de poena pauca dicenda sunt. intellexi enim ex tuis saepe litteris te in iis quos bello devicisti clementiam tuam velle laudari. existimo equidem nihil a te nisi sapienter. sed sceleris poenam praetermittere (id enim est quod vocatur ignoscere), etiam si in ceteris rebus tolerabile est, in hoc bello perniciosum puto. nullum enim bellum civile fuit in nostra re publica omnium quae memoria mea fuerunt, in quo bello non, utracumque pars vicisset, tamen aliqua forma esset futura rei publicae: hoc bello victores quam rem publicam simus habituri non facile adfirmarim, victis certe nulla umquam erit. dixi igitur sententias in Antonium, dixi in Lepidum severas, neque tam ulciscendi causa quam ut et in praesens sceleratos civis timore ab impugnanda patria deterrerem et in posterum documentum statuerem ne quis talem amentiam vellet imitari. 

Relief with the punishment of Ixion (2nd century) in the Side Archaeological Museum (Side, Turkey).

How Fast A Rotten Foundation Falls

Epictetus, Discourses 2.15 (Go here for the full text)

“If you put down a rotten foundation, already falling apart, not even a little shack can be built upon it, and the greater and more forceful thing you build upon it, the faster it will fall to the ground.

So you are depriving this dear person of life without any reason, a citizen of the very same state, both the larger one and the local one. Then, as you commit an act of murder and destroy another human being who did no wrong, you claim that “you have to stick to what was decided!”  If it ever occurred to you to kill me, would you have to stick to your decisions then?

That kind of a person is scarcely persuaded to change his mind. But it is impossible to transform others today. So, now, I think I understand that proverb that used to confuse me, that “you can’t persuade or break a fool!”

May I never have a wise fool as a friend, there’s nothing harder to deal with. He says, “I have decided.” Well, people who are out of their minds decided too. But just as much as they believe that what isn’t true is solid, that’s how much hellebore they need to drink.”

ἂν δὲ σαπρὸν ὑποστήσῃ καὶ καταπῖπτον, οὐκ οἰκοδομημάτιον, ὅσῳ δ᾿ ἂν πλείονα καὶ ἰσχυρότερα ἐπιθῇς, τοσούτῳ θᾶττον κατενεχθήσεται. ἄνευ πάσης αἰτίας ἐξάγεις ἡμῖν ἄνθρωπον ἐκ τοῦ ζῆν φίλον καὶ συνήθη, τῆς αὐτῆς πόλεως πολίτην καὶ τῆς μεγάλης 11καὶ τῆς μικρᾶς· εἶτα φόνον ἐργαζόμενος καὶ ἀπολλύων ἄνθρωπον μηδὲν ἠδικηκότα λέγεις ὅτι τοῖς κριθεῖσιν ἐμμένειν δεῖ. εἰ δ᾿ ἐπῆλθέν σοί πώς ποτ᾿ ἐμὲ ἀποκτεῖναι, ἔδει σε ἐμμένειν τοῖς κριθεῖσιν;

Ἐκεῖνος μὲν οὖν μόγις μετεπείσθη. τῶν δὲ νῦν τινας οὐκ ἔστι μεταθεῖναι. ὥστε μοι δοκῶ ὃ πρότερον ἠγνόουν νῦν εἰδέναι, τί ἐστι τὸ ἐν τῇ συνηθείᾳ λεγόμενον· μωρὸν οὔτε πεῖσαι οὔτε ῥῆξαι ἔστιν. μή μοι γένοιτο φίλον ἔχειν σοφὸν μωρόν. δυσμεταχειριστότερον οὐδέν ἐστιν. “κέκρικα.” καὶ γὰρ οἱ μαινόμενοι· ἀλλ᾿ ὅσῳ βεβαιότερον κρίνουσι τὰ οὐκ ὄντα, τοσούτῳ πλείονος ἐλλεβόρου δέονται.

Robert Delaunay, “Fenétre Sur La Ville” 1914

Woken From Sleep By Pain

Quintus, Posthomerica 13.122-133

“….the boundless grief shook from sleep
The young children whose hearts had previously felt no pain.

People were dying all over, mixed among one another.
Some faded away seeing their death alongside dreams. And their Deaths
Took some kind of shrill joy in their pitiful passing.

They were killed by the thousands like pigs lined up
For an endless banquet for friends in a rich man’s home.

The wine that was left over in their cups was mixed with
Bloody gore and there was no one at all who could have carried
An iron weapon out of the slaughter–and so the Trojans were dying.”

οἰμωγὴ δ’ ἀταλάφρονας ἔκβαλεν ὕπνου
νηπιάχους τῶν οὔ πω ἐπίστατο κήδεα θυμός.
Ἄλλοι δ’ ἀμφ’ ἄλλοισιν ἀπέπνεον· οἳ δ’ ἐκέχυντο
πότμον ὁμῶς ὁρόωντες ὀνείρασιν· ἀμφὶ δὲ λυγραὶ
Κῆρες ὀιζυρῶς ἐπεγήθεον ὀλλυμένοισιν.
οἳ δ’ ὥς τ’ ἀφνειοῖο σύες κατὰ δώματ’ ἄνακτος
εἰλαπίνην λαοῖσιν ἀπείριτον ἐντύνοντος
μυρίοι ἐκτείνοντο, λυγρῷ δ’ ἀνεμίσγετο λύθρῳ
οἶνος ἔτ’ ἐν κρητῆρσι λελειμμένος. οὐδέ τις ἦεν
ὅς κεν ἄνευθε φόνοιο φέρε στονόεντα σίδηρον,
οὐδ’ εἴ τις μάλ’ ἄναλκις ἔην. ὀλέκοντο δὲ Τρῶες·

One of a series of designs (the Trojan War) by Jean Foucquet (1415–1485) from which tapestry hangings were woven, probably at Arras in the middle of the 15th century.

Better When Things Break?

Seneca, De Beneficiis 7.3

“Look at those crystal objects, whose very  fragility increases their value!”

ideo istic crystallina, quorum accendit fragilitas pretium 

Pliny the Elder, Natural History 13.65

“It is tested by its whiteness and its color, its fragility and whether it catches fire as soon as it nears a coal, and then it should not take the imprint of a tooth but break apart into pieces instead.”

Probatur candore ac pinguedine, fragilitate, carbone ut statim ardeat, item ne dentem recipiat potiusque in micas frietur.

Boethius, Consolation of Philosophy 2.7

“I want to tell you something amazing and I am barely capable of putting the idea into words. I believe that bad luck is better for people than good. Luck always deceives when seeming to grin with the appearance of happiness–yet fortune is always faithful in showing itself to be unstable by ever changing.

Good luck deceives while bad luck instructs. The first ties up the minds of people who enjoy things that only seem good, while the other frees us with an understanding of the fragility of happiness.”

Mirum est quod dicere gestio, eoque sententiam verbis explicare vix queo. Etenim plus hominibus reor adversam quam prosperam prodesse fortunam. Illa enim semper specie felicitatis cum videtur blanda, mentitur; haec semper vera est, cum se instabilem mutatione demonstrat. Illa fallit, haec instruit, illa mendacium specie bonorum mentes fruentium ligat, haec cognitione fragilis felicitatis absolvit.

image of "fragile" sticker in english and chinese with broken stem glass on it

Escape Politics and Have Lunch on Your Own Time

Plutarch, On Exile 604d

“There’s that quote of Diogenes when he said, “Aristotle has lunch on Philip’s schedule, but Diogenes does it on his own time,” since there’s no political affair or officer, or leader to trouble the daily habits of his life.

For this reason, you will discover that few of the wisest and most thoughtful people have been buried in their own countries–and that most of them did this by choice, raising an anchor on their own and finding a new safe harbor for their lives, either leaving Athens or retreating there.”

τὸ τοῦ Διογένους “Ἀριστοτέλης ἀριστᾷ ὅταν δοκῇ Φιλίππῳ, Διογένης, ὅταν Διογένει,” μήτε πραγματείας, μήτε ἄρχοντος, μήτε ἡγεμόνος τὴν συνήθη δίαιταν περισπῶντος.

Διὰ τοῦτο τῶν φρονιμωτάτων καὶ σοφωτάτων ὀλίγους ἂν εὕροις ἐν ταῖς ἑαυτῶν πατρίσι κεκηδευμένους, οἱ δὲ πλεῖστοι, μηδενὸς ἀναγκάζοντος, αὐτοὶ τὸ ἀγκύριον5 ἀράμενοι, μεθωρμίσαντο τοὺς βίους καὶ μετέστησαν οἱ μὲν εἰς Ἀθήνας, οἱ δὲ ἐξ Ἀθηνῶν.

Bonaventura Peeters the Elder, “Dutch Ferry Boats in a Fresh Breeze”

A Universe of Change

Diogenes Laertius, Hippasos [Lives of the Philosophers, 8.6] 

“Hippasos of Metapontum was also a Pythagorean. He used to say that the time of the transformation of the universe is specific and that the Everything is bounded and always moving.

Demetrius says that he left no written text in his work People of the Same Name. There were two Hippases. This one and another one who wrote five books about the constitution of the Lakonians. He was also Lakonian.”

Ἵππασος Μεταποντῖνος καὶ αὐτὸς Πυθαγορικός. ἔφη δὲ χρόνον ὡρισμένον εἶναι τῆς τοῦ κόσμου μεταβολῆς καὶ πεπερασμένον εἶναι τὸ πᾶν καὶ ἀεικίνητον.
Φησὶ δ᾿ αὐτὸν Δημήτριος ἐν Ὁμωνύμοις μηδὲν καταλιπεῖν σύγγραμμα. γεγόνασι δ᾿ Ἵππασοι δύο, οὗτός τε καὶ ἕτερος γεγραφὼς ἐν πέντε βιβλίοις Λακώνων πολιτείαν· ἦν δὲ καὶ αὐτὸς Λάκων.

Heraclitus, On the Universe 79

“Time is a child playing games with dice. The kingdom is a child’s”

Αἰὼν παῖς ἐστι παίζων πεσσεύων· παιδὸς ἡ βασιληίη.

Plato, Parmenides 162c

“Certainly, then, what does not exist moves since it goes through a change from being to not being.”

καὶ κινούμενον ἄρα τὸ οὐκ ὂν ἓν πέφανται, ἐπείπερ καὶ μεταβολὴν ἐκ τοῦ εἶναι ἐπὶ τὸ μὴ εἶναι ἔχον.

Arrian’s Discourses of Epicetus [=Stobaeus IV. 44, 66]

“Everything heeds and serves the Universe: the land, the sea, the sun, and the rest of the stars, along with the earth’s plants and animals. Our body obeys it too whether in sickness or health, in youth and old age, when the Universe wants, through all our other changes as well.

For this reason it is logical that what is under our control–our judgment–should not be the only thing to resist it. The Universe is powerful and strong and it has planned better on our behalf by combining us with everything else it governs. To act against these forces, moreover, is illogical and it results in little more than a useless effort all while creating pain and suffering.”

Πάντα ὑπακούει τῷ κόσμῳ καὶ ὑπηρετεῖ καὶ γῆ καὶ θάλασσα καὶ ἥλιος καὶ τὰ λοιπὰ ἄστρα καὶ τὰ γῆς φυτὰ καὶ ζῷα· ὑπακούει δὲ αὐτῷ καὶ τὸ ἡμέτερον σῶμα καὶ νοσοῦν καὶ ὑγιαῖνον, ὅταν ἐκεῖνος θέλῃ, καὶ νέαζον καὶ γηρῶν καὶ τὰς ἄλλας διερχόμενον μεταβολάς. οὐκοῦν εὔλογον καί, ὃ ἐφ᾿ ἡμῖν ἐστί, τουτέστι τὴν κρίσιν, μὴ ἀντιτείνειν μόνην πρὸς αὐτόν· καὶ γὰρ ἰσχυρός ἐστι καὶ κρείσσων καὶ ἄμεινον ὑπὲρ ἡμῶν βεβούλευται μετὰ τῶν ὅλων καὶ ἡμᾶς συνδιοικῶν. πρὸς δὲ τούτοις καὶ ἡ ἀντίπραξις μετὰ τοῦ ἀλόγου καὶ πλέον οὐδὲν ποιοῦσα πλὴν τὸ διακενῆς σπᾶσθαι καὶ περιπίπτειν ὀδύναις καὶ λύπαις ποιεῖ.

by D Sharon Pruitt

Keep Screwing Up, It’s Never Enough!

Seneca, Moral Epistles 89.18-21

“Restrain these passions–energize what is lazy in you; constrain what has gotten loose, put down what is annoying;  target your own desires and everyone else’s as much as you can. And when people say, “How long must we endure these things?” respond, “I should be asking you, “How long will you keep screwing these things up?”

Do you want the treatment to stop before the symptoms do? In fact, I am going to talk on more because you’re objecting. Medicine starts to work at the point when merely a touch from someone else causes pain. I will offer helpful words even to the unwilling. Sometimes a voice that’s not mere compliment will reach you. Hear this publicly since you’re unwilling in truth to listen alone.

Just how far will you expand your property lines? A plot of land that used to hold a whole people is now too small for a single lord. How far will you extend your plowed lands–when you aren’t happy to keep the boundary of your farms within the provinces’ borders? Famous rivers have their course through your private garden and  impressive streams–once the borders of powerful nations–belong to you from their source to the sea.

Yet this is also too small for you unless you bind up the seas with your corporate farms, unless your butler rules across the Adriatic, the Ionian, and the Aegean sea, unless those island homes of great leaders are counted among your most minor possessions. Take them as far as you want to, so that your farm is what once was named a kingdom. Make your own whatever you can, just as long as it is more than anyone else has!”

Illos conpesce, marcentia in te excita, soluta constringe, contumacia doma, cupiditates tuas publicasque quantum potes vexa; et istis dicentibus “quo usque eadem?” responde: “ego debebam dicere ‘quo usque eadem peccabitis?’” Remedia ante vultis quam vitia desinere? Ego vero eo magis dicam et, quia recusatis, perseverabo. Tunc incipit medicina proficere, ubi in corpore alienato dolorem tactus expressit. Dicam etiam invitis profutura. Aliquando aliqua ad vos non blanda vox veniat, et quia verum singuli audire non vultis, publice audite.

Quo usque fines possessionum propagabitis? Ager uni domino, qui populum cepit, angustus est. Quo usque arationes vestras porrigetis, ne provinciarum quidem spatio contenti circumscribere praediorum modum? Inlustrium fluminum per privatum decursus est et amnes magni magnarumque gentium termini usque ad ostium a fonte vestri sunt. Hoc quoque parum est, nisi latifundiis vestris maria cinxistis, nisi trans Hadriam et Ionium Aegaeumque vester vilicus regnat, nisi insulae, ducum domicilia magnorum, inter vilissima rerum numerantur. Quam vultis late possidete, sit fundus quod aliquando imperium vocabatur; facite vestrum quicquid potestis, dum plus sit alieno.

image of cartoon triceratops from Land before Time with Latin quotations "facite vestrum quicquid potestis, dum plus sit alieno." which means "make whatever you can yours, provided it is more than someone else has"

A Little Bit of Nanno in My Life

Suda, s.v. Alcman

“Alcman, a Laconian from Messoa, contrary to Krates who mistakenly claims he was a Lydian from Sardos. The son of Damas or Titaros. He lived around the time of the 27th Olympaid [=672-668 BCE] when Alyattes’ father Ardys was the Lydian king. Alcman, who was especially lusty, was the inventor of love songs. He descended from enslaved peoples. He wrote six books, Lyric Poems and The Woman Who Dived. He was the first to try singing poems apart from hexameters. Like other Spartans, he used the Doric Dialect. There was also another Alcman. One of the lyric poets too, whom Messene produced. The plural of Alcman is Alcmanes.”

Ἀλκμάν· Λάκων ἀπὸ Μεσσόας· κατὰ δὲ τὸν Κράτητα πταίοντα Λυδὸς ἐκ Σαρδέων· λυρικός, υἱὸς Δάμαντος ἢ Τιτάρου. ἦν δὲ ἐπὶ τῆς κζ΄ Ὀλυμπιάδος, βασιλεύοντος Λυδῶν Ἄρδυος, τοῦ Ἀλυάττου πατρός· καὶ ὢν ἐρωτικὸς πάνυ εὑρετὴς γέγονε τῶν ἐρωτικῶν μελῶν. ἀπὸ οἰκετῶν δέ· ἔγραψε βιβλία ἕξ, μέλη καὶ Κολυμβώσας. πρῶτος δὲ εἰσήγαγε τὸ μὴ1 ἑξαμέτροις μελῳδεῖν. κέχρηται δὲ Δωρίδι διαλέκτῳ, καθάπερ Λακεδαιμόνιοι. ἔστι δὲ καὶ ἕτερος Ἀλκμάν, εἷς τῶν λυρικῶν, ὃν ἤνεγκεν ἡ Μεσσήνη. καὶ τὸ πληθυντικὸν Ἀλκμᾶνες.

Alcman, P. Louvr. E 3320 65-77

“So great a pile of purple
Isn’t enough to ward off danger,
Nor is that well-wrought snake
Of gold, nor the Lydian
Crown, that sweet joy of
The young women nor even
Nanno’s hair nor
Divine Areta or nor even
Sulakis and Kleêsisêra–

No! You won’t go to Ainêsimbrota to say
“If Astaphis were mine
And Philulla would look at me
Along with gorgeous Damareta and Wianthemis.
Oh, but Hagêsikhora watches me…”

οὔτε γάρ τι πορφύρας
τόσσος κόρος ὥστ᾿ ἀμύναι,
οὔτε ποικίλος δράκων
παγχρύσιος, οὐδὲ μίτρα
Λυδία, νεανίδων
ἰανογ [λ] εφάρων ἄγαλμα,
οὐδὲ ταὶ Ναννῶς κόμαι,

ἀλλ᾿ οὐ[δ᾿] Ἀρέτα σιειδής,
οὐδὲ Σύλακίς τε καὶ Κλεησισήρα,
οὐδ᾿ ἐς Αἰνησιμβρ[ό]τας ἐνθοῖσα φασεῖς·
Ἀσταφίς [τ]έ μοι γένοιτο
καὶ ποτιγλέποι Φίλυλλα
Δαμαρ[έ]τα τ᾿ ἐρατά τε ϝιανθεμίς·
ἀλλ᾿ Ἁγησιχόρα με τηρεῖ.

Lou Bega, Mambo no. 5

I like Angela, Pamela, Sandra and Rita
And as I continue you know they getting sweeter
So what can I do? I really beg you, my Lord
To me is flirting it’s just like sport, anything fly
It’s all good, let me dump it, please set in the trumpet

A little bit of Monica in my life
A little bit of Erica by my side
A little bit of Rita is all I need
A little bit of Tina is what I see
A little bit of Sandra in the sun
A little bit of Mary all night long
A little bit of Jessica, here I am
A little bit of you makes me your man

Roman mosaic of Egypt representing the Greek poet Alkman drinking wine. Jerash, Jordan. (late 2nd-3rd century AD)

My Only Family

Homer, Iliad 6.404-432

[Hektor] smiled when he looked on his child in silence,
But Andromache stood near him, shedding tears.
She took his hand in hers and spoke, naming him,

“Husband, you’re wasting your strength–and you don’t pity
Your infant child or unlucky wife who will soon become
Your widow. The Greeks are going to kill you soon,
All of them attacking one after another. It would be better
For me to have die once I lose you. There’ll be no comfort at all
Once you have met your fate, only pain.

I don’t have a father or queen mother,
Glorious Achilles killed my father on that day
When he sacked the well-populated city of the Kilikians,
High-towered Thebes. He murdered Eetion,
But he didn’t strip him of his weapons, since he felt shame in his heart.
Instead he burned him with all of his fancy arms
And heaped a burial mound up over him then the nymphs
Those mountain daughters of aegis-bearing Zeus, planted elm trees in it.

I had seven brothers in my home.
They all went down to Hades’ realm in a single day.
Over the oxen with their shambling feet and the white sheep.
My mother–who was queen under forested Plakos,
He lead away with the rest of their possessions,
But he released her, after accepting incalculable ransom,
Only for dark-arrowed Artemis to strike her down in her father’s halls.

So Hektor, you are my father and queen mother,
My brother too, as well as my strong husband.
Take pity on me now and stay here on the wall,
Don’t orphan your son and make a widow of your wife.”

ἤτοι ὃ μὲν μείδησεν ἰδὼν ἐς παῖδα σιωπῇ·
᾿Ανδρομάχη δέ οἱ ἄγχι παρίστατο δάκρυ χέουσα,
ἔν τ’ ἄρα οἱ φῦ χειρὶ ἔπος τ’ ἔφατ’ ἔκ τ’ ὀνόμαζε·
δαιμόνιε φθίσει σε τὸ σὸν μένος, οὐδ’ ἐλεαίρεις
παῖδά τε νηπίαχον καὶ ἔμ’ ἄμμορον, ἣ τάχα χήρη
σεῦ ἔσομαι· τάχα γάρ σε κατακτανέουσιν ᾿Αχαιοὶ
πάντες ἐφορμηθέντες· ἐμοὶ δέ κε κέρδιον εἴη
σεῦ ἀφαμαρτούσῃ χθόνα δύμεναι· οὐ γὰρ ἔτ’ ἄλλη
ἔσται θαλπωρὴ ἐπεὶ ἂν σύ γε πότμον ἐπίσπῃς
ἀλλ’ ἄχε’· οὐδέ μοι ἔστι πατὴρ καὶ πότνια μήτηρ.
ἤτοι γὰρ πατέρ’ ἁμὸν ἀπέκτανε δῖος ᾿Αχιλλεύς,
ἐκ δὲ πόλιν πέρσεν Κιλίκων εὖ ναιετάουσαν
Θήβην ὑψίπυλον· κατὰ δ’ ἔκτανεν ᾿Ηετίωνα,
οὐδέ μιν ἐξενάριξε, σεβάσσατο γὰρ τό γε θυμῷ,
ἀλλ’ ἄρα μιν κατέκηε σὺν ἔντεσι δαιδαλέοισιν
ἠδ’ ἐπὶ σῆμ’ ἔχεεν· περὶ δὲ πτελέας ἐφύτευσαν
νύμφαι ὀρεστιάδες κοῦραι Διὸς αἰγιόχοιο.
οἳ δέ μοι ἑπτὰ κασίγνητοι ἔσαν ἐν μεγάροισιν
οἳ μὲν πάντες ἰῷ κίον ἤματι ῎Αϊδος εἴσω·
πάντας γὰρ κατέπεφνε ποδάρκης δῖος ᾿Αχιλλεὺς
βουσὶν ἐπ’ εἰλιπόδεσσι καὶ ἀργεννῇς ὀΐεσσι.
μητέρα δ’, ἣ βασίλευεν ὑπὸ Πλάκῳ ὑληέσσῃ,
τὴν ἐπεὶ ἂρ δεῦρ’ ἤγαγ’ ἅμ’ ἄλλοισι κτεάτεσσιν,
ἂψ ὅ γε τὴν ἀπέλυσε λαβὼν ἀπερείσι’ ἄποινα,
πατρὸς δ’ ἐν μεγάροισι βάλ’ ῎Αρτεμις ἰοχέαιρα.
῞Εκτορ ἀτὰρ σύ μοί ἐσσι πατὴρ καὶ πότνια μήτηρ
ἠδὲ κασίγνητος, σὺ δέ μοι θαλερὸς παρακοίτης·
ἀλλ’ ἄγε νῦν ἐλέαιρε καὶ αὐτοῦ μίμν’ ἐπὶ πύργῳ,
μὴ παῖδ’ ὀρφανικὸν θήῃς χήρην τε γυναῖκα·
λαὸν δὲ στῆσον παρ’ ἐρινεόν, ἔνθα μάλιστα
ἀμβατός ἐστι πόλις καὶ ἐπίδρομον ἔπλετο τεῖχος.
τρὶς γὰρ τῇ γ’ ἐλθόντες ἐπειρήσανθ’ οἱ ἄριστοι
ἀμφ’ Αἴαντε δύω καὶ ἀγακλυτὸν ᾿Ιδομενῆα
ἠδ’ ἀμφ’ ᾿Ατρεΐδας καὶ Τυδέος ἄλκιμον υἱόν·
ἤ πού τίς σφιν ἔνισπε θεοπροπίων ἐ¿ εἰδώς,
ἤ νυ καὶ αὐτῶν θυμὸς ἐποτρύνει καὶ ἀνώγει.

Oil painting of Hektor departing from Andromache and Astyanax
John Smibert, “Parting of Hector and Andromache ” MFA Boston 17th Century

Outlaw Wealth? Maybe Not

Seneca, Moral Epistle  87.41

“Let’s imagine that we are called to an assembly: a law is on offer concerning outlawing wealth. Would we be advocating for or against it based on our philosophical arguments? Could we use our disputations to persuade the Roman people to request and praise poverty, that fundamental cause of our own empire,  and also to fear their own wealth?

Could we make them see that they have discovered it among those they have conquered, to understand that from wealth  ambition, corruption, and strife have disrupted a city once the most sacred and moderate, that thanks to it we show off the spoils of other nations excessively; and that whatever one people have stolen from all others can be easily taken back from the one by everyone else?

It is enough to advocate for the law and to control our own actions rather than to write our way around them. Let us speak more bravely, if we can; if we cannot, more honestly.”

Putemus nos ad contionem vocatos; lex de abolendis divitiis fertur. His interrogationibus suasuri aut dissuasuri sumus? His effecturi, ut populus Romanus paupertatem, fundamentum et causam imperii sui, requirat ac laudet, divitias autem suas timeat, ut cogitet has se apud victos repperisse, hinc ambitum et largitiones et tumultus in urbem sanctissimam et temperantissimam inrupisse, nimis luxuriose ostentari gentium spolia, quod unus populus eripuerit omnibus, facilius ab omnibus uni eripi posse? Hanc satius est suadere et expugnare adfectus, non circumscribere. Si possumus, fortius loquamur; si minus, apertius. Vale.

bad choice good choice meme with woman disliking "outlawing wealth" and liking "be less ostentatious"