Don’t Work (or Rest) Too Much!

Aeneas Silvius Piccolomini, On the Education of Boys:

One must not always press on in literature and serious affairs, nor should young students be tasked with immense labors, under which they lapse under exhaustion and find themselves oppressed by the burden of their grievances, such that they understand their studies with less ready facility. Just so, plants may be nourished by seasonable applications of water, but drowned by an excess of the very same. We should remember that our life is divided into two parts: study and relaxation. Just as there is waking and sleep, war and peace, summer and winter, work days and holidays, so is leisure the condiment of labor. And so, one should neither take on too much work, or indulge in excessive leisure. For as Plato says, the enemies of learning are work and sleep.

Image result for pius ii

Non est semper litteris seriosisque rebus incumbendum, nec immensi labores sunt pueris adiiciendi, sub quibus defessi corruant et alioquin pondere molestiarum oppressi, doctrinam minus mansuete percipiant. Plantae namque cum modicis alantur aquis, quae multis suffocantur. Nosse oportet vitam nostram in duas partes esse divisam: in studium ac remissionem. Sic vigiliae somnus, pax bellum, aestas hiems, operosi festique dies, laboris condimentum est otium. Itaque nec laborem sumere nimium nec otio nimis indulgere oportet. Hostes enim disciplinarum, ut a Platone dictum est, labores atque somni.

Arrogance, More Words

Demosthenes, Third Philippic, 1

“We must speak and act to ensure that he relents from his arrogance and is punished.”

…λέγειν δεῖν καὶ πράττειν ὅπως ἐκεῖνος παύσεται τῆς ὕβρεως καὶ δίκην δώσει

 

Theophrastus, Characters 24

“Arrogance is a kind of contempt for others apart from yourself.”

ἔστι δὲ ἡ ὑπερηφανία καταφρόνησίς τις πλὴν αὑτοῦ τῶν ἄλλων

 

Cicero, Philippic 5.30

“I know the man’s insanity, his arrogance. I know the ruinous plans of the friends he has entrusted himself to.”

Novi hominis insaniam, adrogantiam; novi perdita consilia amicorum, quibus ille est deditus.

 

Sophocles, Oedipus Tyrannos 873

“Arrogance grows tyrants”

ὕβρις φυτεύει τύραννον·

Plutarch, Solon 14.2

“Solon says that he at first was hesitating to enter politics because he dreaded the greed of one party and the arrogance of the other.”

ἀλλ᾿ αὐτός φησιν ὁ Σόλων ὀκνῶν τὸ πρῶτον ἅψασθαι τῆς πολιτείας καὶ δεδοικὼς τῶν μὲν τὴν φιλοχρηματίαν, τῶν δὲ τὴν ὑπερηφανίαν.

Lucian, Wisdom of Nigrinus 23

“I believe that ass-kissers are much worse than those they flatter and that they are nearly totally to blame for the arrogance they create in others.”

Ἐγὼ μέντοι γε πολὺ τῶν κολακευομένων ἐξωλεστέρους τοὺς κόλακας ὑπείληφα, καὶ σχεδὸν αὐτοὺς ἐκείνοις καθίστασθαι τῆς ὑπερηφανίας αἰτίους·

 

Aeschylus, Prometheus Bound, 436-438

“Don’t imagine I am silent because
Of self-regard or arrogance—I having been eating
My own heart with my thoughts
As I see myself abused in this way.”

μήτοι χλιδῇ δοκεῖτε μήτ᾿ αὐθαδίᾳ
σιγᾶν με· συννοίᾳ δὲ δάπτομαι κέαρ
ὁρῶν ἐμαυτὸν ὧδε προυσελούμενον.

 

Isocrates, On the Peace 119

“If you go through these things and those like them, you will discover that a lack of control and arrogance are the cause of our suffering while careful thought has produced our success.”

ἢν γὰρ ταῦτα καὶ τὰ τοιαῦτα διεξίητε πρὸς ὑμᾶς αὐτούς, εὑρήσετε τὴν μὲν ἀκολασίαν καὶ τὴν ὕβριν τῶν κακῶν αἰτίαν γιγνομένην, τὴν δὲ σωφροσύνην τῶν ἀγαθῶν.

 

Seneca, De Ira 31

“So, either arrogance or an ignorance of affairs makes people inclined to rage.”

Itaque nos aut insolentia iracundos facit aut ignorantia rerum

Cicero, De Inventione 43

“Hatred emerges from arrogance; arrogance comes from pride.”

Ex arrogantia odium, ex insolentia arrogantia

 

Seneca the Elder, Suasoriae 6.3

“You will see eyes burning with cruelty and arrogance at the same time. You won’t see the face of a man but one of civil war”

Videbis ardentes crudelitate simul ac superbia oculos; videbis illum non hominis sed belli civilis vultum

Publilius Syrus, 109

“Arrogance’s bragging turns quickly to shame”

Cito ignominia fit superbi gloria.

 

Marcus Aurelius, Meditations 33

“Accept without being arrogant; give in without reluctance.”

Ἄτύφως μὲν λαβεῖν, εὐλύτως δὲ ἀφεῖναι

arrogant cicero

Vergil: Better Than Philosophers

Leonardo Bruni, de Studiis et Litteris (22):

But come on, let’s not attribute everything to Homer and the Greeks. Just consider how much we should value the wisdom of our own Vergil, when he reveals those words as if from an oracle or one of nature’s secret recesses:

In the first place, the inward spirit nourishes the sky and the stars and the clear fields and the shining orb of the Moon and the Titan stars, and the mind poured through the limbs drives on the entire mass and mixes itself in a huge body. From there come the races of humans and herds, and the lives of the birds, and the monsters which Pontus bears under the marble sea. Those seeds possess a fiery strength and a celestial origin…

and so forth. When we read this, what philosopher do we not despise? Who ever wrote in such stark and knowledgeable terms about the nature of the soul?

Age vero, ne cuncta ad Homerum Graecosque referamus, Maronis nostril sapientia quam multi facienda est! Cum tamquam ex oraculo quodam adytoque naturae illa revelat:

Principio caelum ac terras camposque liquentis

lucentemque globum lunae Titaniaque astra

spiritus intus alit, totamque infusa per artus

mens agitat molem et magno se corpore miscet.

inde hominum pecudumque genus vitaeque volantum

et quae marmoreo fert monstra sub aequore pontus.

igneus est ollis vigor et caelestis origo

seminibus

et reliqua. Quae cum legimus, quem philosophum non contemnimus? Aut quis umquam de natura animi tam enucleate scienterque locutus est?

Abundant Citation of Poets

Leonardo Bruni de Studiis et Litteris XX

“I would also have her read and understand the poets. For, who among the most learned men do we see without this knowledge? Aristotle certainly loaded his works with citations of Homer, Hesiod, Pindar, Euripides, and the other poets; he held them in memory and brought them forth with such great ease that he appears to have been no less studious of poetry than he was of philosophy. Even among Plato there is the most frequent citation of poets; they occur in him everywhere – nay, are even brought in needlessly – and he often shores up his own authority by reference to theirs. I have spoken thus far about the Greeks, but what about our authors? Does Cicero appear to have been insufficiently versed in poetry, because he was not content simply to cite Ennius, Pacuvius, Accius, and our other poets, but even translated Greek poems into Latin and published entire books of them? What about Seneca? Sure, he was a hard and severe man, but did he himself not write poems and on occasion gush forth with verses? I don’t even bother to mention Augustine, Jerome, Lactantius, and Boethius; their writings make sufficiently clear just how much poetry they knew.”

Poetas insuper ut et legat et intelligat, volo. Quem enim summorum virorum expertem huius cognitionis fuisse videmus? Aristoteles certe Homeri, Hesiodi, Pindari, Euripidis, ceterorumque poetarum versus frequentissime ponit tenetque omnes memoriter et facillime reddit, ut appareat illum non poetarum fere minus quam philosophorum studiosum fuisse. Apud Platonem quoque poetarum usus frequentissimus est, occuruntque illi ubique atque ultro se offerunt, auctoritateque illorum sua saepe confirmat. Dixi de Graecis. Quid autem nostri? An Cicero parum structus poetarum cognitione videtur, qui, non contentus Ennio, Pacuvio, Accio, ceterisque nostris, Graecorum insuper poemata in Latinum convertit totosque libros suos illos refersit? Quid Seneca, durus profecto vir atque severus: nonne et ipse poemata scripsit et totus interdum scaturit versibus? Mitto Augustinum, Hieronymum, Lactantium, Boethium, in quibus quanta cognitio poetarum fuerit, scripta eorum disputataque ostendunt.

Too Hard to Translate!

Carlo Aretino, 

Preface to the Batrachomyomachia, addressed to Marrasio Siculo (Part 1/2)

Recently, my sweetest Marrasio, when I had praised Homer among some youths who were most eminent and dedicated to the pursuit of the humanities, and when I had talked about how much power he had to show his genius not only in great things, (which usually offer the greatest field for speaking to the orator or the poet), but even in that war of frogs and mice which he wrote in his youth, my listeners urged me with prayers and with force to translate that poem into Latin and argued that, should I not have the strength to do it in verse, I should at least attempt to give a prose translation of it. And so, since I was in no way able to resist their entreaties, I embarked upon the project of translating it in prose. But when I had translated just a few of the verses, the whole text seemed to me so unformed and so lacking in composition that there appeared in it nothing sweet, nothing elegant, and nothing Homeric.

So I changed my plan and called upon the Muses to inspire me and sprinkle upon my lips, if not the sacred waves of Parnassus, at least the waters of the Fonte Gaia, about which you recently published the most charming elegies. I promised them a hecatomb if I should suddenly come forth a poet from a crow (as that man says). On the very next night, I dreamt that I was born upon the lap of the Muses and submerged in the Fonte Gaia. For that reason, when I awoke a little later, I flew to writing with all mental haste and translated this little work into our language. If there seems to be anything elegant in it, you should attribute it both to Homer (that most excellent poet) and especially to those waters, with which, as you say, your own poems constantly drip. But if you think that anything in the translation is poorly done, you can attribute it to me.

Frontispiece of 'Batrachomyomachia or, The Battle of Frogs and Mice', translated by George Chapman
The Crowne of all Homer’s Worckes, eh?

Nuper, suavissime Marrasi, quom apud quosdam praestantissimos iuvenes studiis humanitatis mirifice deditos Homerum summopere laudassem dixissemque eum non solum in rebus magnis, quae mediocri oratori vel poetae maximum orationis campum praestare solent, verum etiam in eo bello quod adolescens de ranis muribusque finxit quantum iam ingenio valeret ostendisse, et precibus et vi a me exegerunt ut id in Latinum converterem ac, si non valerem versu, saltem id, quoquo modo possem, soluta oratione transferrem. Itaque, cum eorum studiis nullo pacto obsistere quirem, liber omni pede id traducere aggressus sum; sed, cum perpaucos transtulissem versus, ita ea oratio incondita et incomposita mihi visa est, ut nihil suave, nihil elegans, nihil denique Homericum resonare videretur.

Itaque mutato consilio, Musas invocavi, ut mihi aliquantulum aspirarent meaque labra si non Parnasi sacris undis, saltem lymphis illius Gaii fontis, de quo nuper quam plures suavissimos elegos edidisti, aspergerent. Ac si repente ex corvo (ut inquit ille) poeta prodirem, eis hecatombem pollicitus sum. Proxima deinde nocte in somnus mihi visum est Musarum gremio sublatum in Gaio fonte esse demersum, quamobrem paulo post experrectus, alacri animo ad scribendum accessi et hoc opusculum in nostram linguam transtuli. In quo si quid elegans visum fuerit, tum Homero, omnium poetarum praestantissimo, tuo maxime illis undis, quibus tua carmina uda esse dicis, attribuito; sin autem aliquid ineptum offenderis, id a me editum esse credas.

 

For anyone interested in a contemporary translation and commentary on the Batrachomyomachia, a couple of your favorite bloggers may have something published in that line:

“Covered in Flames and Sorrowful Ash”: Martial on Vesuvius

Image result for Ancient Roman Pompeii

August 24th is, according to many, the anniversary of the eruption of Vesuvius in the Bay of Naples in 79 CE. Pliny’s account is the most famous, but Martial had his say too (Epigrams, 4.4):

“Here is Vesuvius, recently verdant with shading vines–
here the noble grape weighed made filled deep pools:
these were the hills Bacchus loved more than Nysae–
On this mountain the Satyrs not so long ago led their dance.
Here was the home Venus considered more pleasing than Sparta.
This place was famous because of its Herculean name.
All of this lies covered in flames and sorrowful ash.
Not even the gods wished for this to be their right.”

Hic est pampineis uiridis modo Vesbius umbris,
presserat hic madidos nobilis uua lacus:
haec iuga quam Nysae colles plus Bacchus amauit;
hoc nuper Satyri monte dedere choros;
haec Veneris sedes, Lacedaemone gratior illi;              5
hic locus Herculeo nomine clarus erat.
Cuncta iacent flammis et tristi mersa fauilla:
nec superi uellent hoc licuisse sibi.

 

Birthday Parties in Greece and Rome

 Several years ago I posted an absurd speculation about how to say happy birthday in Ancient Greek. Evidence from the ancient world reveals that parents held birthday sacrifices and feasts for children, communities observed birthday feasts for gods and heroes, and people arranged for their own birthday feasts as well. In addition, poetic, political, and philosophical luminaries had their birthdays celebrated after death. And, strangely enough, some people provided for their own postmortem birthday celebrations in their wills.

Valerius Maximus, Memorable Sayings and Deeds 2.12

“Truly The Thracians have earned great praise for their wisdom in celebrating birthdays by weeping and deaths with joyous cheer. Without any fine doctrines from scholars, they have penetrated the true nature of the human condition. Therefore, let life’s sweetness, native to all creatures, the very thing which compels them to act and suffer terribly, let it disappear if its end should still prove more lucky and blessed than its beginning.”

Thraciae vero illa natio merito sibi sapientiae laudem vindicaverit, quae natales hominum flebiliter, exsequias cum hilaritate celebrat, <si>4sine ullis doctorum praeceptis verum condicionis nostrae habitum pervidit. removeatur itaque naturalis omnium animalium dulcedo vitae, quae multa et facere et pati turpiter cogit, si tamen ortu eius aliquanto felicior ac beatior finis reperietur.

Porphyry, Life of Plotinus, 2.35

“And he neither revealed to anyone the month in which he was born nor the day of his birth because he did not think it right for anyone to sacrifice or have a feast on his birthday even though he sacrificed and held meals for his friends on the birthdays conventionally dedicated to Plato and Socrates—when it was necessary that the friends who were capable read aloud some argument to those who had gathered.”

οὔτε δὲ τὸν μῆνα δεδήλωκέ τινι καθ᾿ ὃν γεγέννηται, οὔτε τὴν γενέθλιον ἡμέραν, ἐπεὶ οὐδὲ θύειν ἢ ἑστιᾶν τινα τοῖς αὐτου γενεθλίοις ἠξίου, καίπερ ἐν τοῖς Πλάτωνος καὶ Σωκράτους παραδεδομένοις γενεθλίοις θύων τε καὶ ἑστιῶν τοὺς ἑταίρους, ὅτε καὶ λόγον ἔδει τῶν ἑταίρων τοὺς δυνατοὺς ἐπὶ τῶν συνελθόντων ἀναγνῶναι.

Plautus, Pseudolus 165-6

“Today is my birthday, and you all should celebrate it with me.
Put the ham, pork rind, innards and sow’s teats in the water. Can you hear me?”

nam mi hodie natalis dies est, decet eum omnis uosconcelebrare.
pernam, callum, glandium, sumen facito in aquaiaceant. satin audis?

A fancy birthday pen…

Greek Anthology, 6.227 Crinagoras of Mytilene

Procles sends this, on your birthday,
This silver newly made pen tip in its holder
With two easily dividable ends,
It moves well over a flowing page
A small gift but one from a bigger heart
A close friend for your recent ease for learning.”

Ἀργύρεόν σοι τόνδε, γενέθλιον ἐς τεὸν ἦμαρ,
Πρόκλε, νεόσμηκτον †δουρατίην κάλαμον,
εὖ μὲν ἐϋσχίστοισι διάγλυπτον κεράεσσιν,
εὖ δὲ ταχυνομένην εὔροον εἰς σελίδα,
πέμπει Κριναγόρης, ὀλίγην δόσιν, ἀλλ᾿ ἀπὸ θυμοῦ
πλείονος, ἀρτιδαεῖ σύμπνοον εὐμαθίῃ.

A homemade gift….

6.326 Leonidas

“One sends you from nets, another from the air or sea,
Eupolis, these birthday gift,
But take from me a line from a Muses, which
Will remain with you always as a sign of friendship and learning.”

Ἄλλος ἀπὸ σταλίκων, ὁ δ᾿ ἀπ᾿ ἠέρος, ὃς δ᾿ ἀπὸ πόντου,
Εὔπολι, σοὶ πέμπει δῶρα γενεθλίδια·
ἀλλ᾿ ἐμέθεν δέξαι Μουσῶν στίχον, ὅστις ἐς αἰεὶ
μίμνει, καὶ φιλίης σῆμα καὶ εὐμαθίης

Birthdays ad infinitum

Select Papyri, Wills 84a (Roman Period)

“My wife, and after her death, my son Deios, will give to my slaves and freedmen [100 drachma] for a feats they will hold near my grave every year on my birthday.”

δώσει δὲ ἡ γυνή μου καὶ μετὰ τελευτὴν αὐτῆς ὁ υἱός μου Δεῖος τοῖς δούλοις μου καὶ ἀπελευθέρ[οι]ς εἰς εὐωχίαν αὐτῶν ἣν ποιήσονται πλησίον τοῦ τάφου μου κατ᾿ ἔτος τῇ γενεθλίᾳ μου

Cicero, De Finibus 2.102

“Therefore, no one has a true birthday. “But the day is observed.” And I take that as if I did not know it. But, is it right that this is still celebrated after death? And to put it in a will when he told us as if giving an oracle that nothing matters to us after death?”

Nullus est igitur cuiusquam dies natalis. ‘At habetur.’ Et ego id scilicet nesciebam! Sed ut sit, etiamne post mortem coletur? idque testamento cavebit is qui nobis quasi oraculum ediderit nihil post mortem ad nos pertinere?

Invitation to a rural birthday party

Alciphron, Letter 3.18

“When we have a feast for the birthday of my child, I invite you to come to the party, Pithakniôn—and not only you, but bring your wife, children, your worker. And, if you wish, bring your dog: she’s a good guard and she frightens away those who plot against the flocks with her loud barking.”

Τοὐμοῦ παιδίου γενέσια ἑορτάζων ἥκειν σε ἐπὶ τὴν πανδαισίαν, ὦ Πιθακνίων, παρακαλῶ, ἥκειν δὲ οὐ μόνον ἀλλ᾿ ἐπαγόμενον τὴν γυναῖκα καὶ τὰ παιδία καὶ τὸν συνέργαστρον· εἰ βούλοιο δέ, καὶ τὴν κύνα, ἀγαθὴν οὖσαν φύλακα καὶ τῷ βάρει τῆς ὑλακῆς ἀποσοβοῦσαν τοὺς ἐπιβουλεύοντας τοῖς ποιμνίοις.

Imperial Birthday appropriation

Ad. M. Caes III.9 Marcus Aurelius to Fronto

Dear best teacher,

I know that on everyone’s birthday friends make prayers for the person whose birthday it is. Nevertheless, because I love you as much as I love myself, I wish on this birthday of yours to make a prayer for myself.”

Salve mi magister optime.

Scio natali die quoiusque pro eo, quoius is dies natalis est, amicos vota suscipere; ego tamen, quia te iuxta a memet ipsum amo, volo hoc die tuo natali mihi bene precari.

Plautus, The Captives 175

“Since it is my birthday: I want to be asked to a dinner at your home.

quia mi est natalis dies;
propterea te uocari ad te ad cenam uolo.

Birthday Sorrow

Sulpicia, 14.1-3

“The hated birthday is here, the sad day which
Must be celebrated in annoying hicksville without Cerinthus.”

Invisvs natalis adest, qui rure molesto
et sine Cerintho tristis agendus erit.

Cicero, Letters to Atticus 3 Jan 47

“I write these things to you on my birthday, a day which I wish had never seen me or that no one else had been born from my mother afterwards. I am kept from writing more by weeping”

Haec ad te die natali meo scripsi; quo utinam susceptus non essem, aut ne quid ex eadem matre postea natum esset! plura scribere fletu prohibeor.

Image result for Ancient Greek and Roman sacrifice

Which Season is Sweetest?

Bion, fr. 2 (preserved in Stobaeus 1.8.39)

Kleodamos

Myrsôn, what do you find sweet in the spring,
The winter, fall, or summer? Which do you pray for the most?
Is it summer when everything we have worked for is done,
Or is fall sweeter, when hunger is light for men,
Or is it winter, bad for work, when because of the season
Many warm themselves delighting in laziness and relaxation—
Or, surely, is it noble spring which pleases you more?
Tell me what’s on your mind, since leisure has allowed us to chat.

Myrsos

It is not right for mortals to judge divine deeds—
For all these things are sacred and sweet. But for you, Kleodamos,
I will confess what seems sweeter to me than the rest.
I do not wish for the summer, since the sun cooks me then.
I do not wish for the Fall, since that season brings disease.
The Winter brings ruinous snow—and I have chilling fear.
I long for  Spring three times as much for the whole year,
When neither the cold nor the heat weigh upon me.
Everything is pregnant in the spring, everything grows sweet in springtime
When humans have nights and days as equal, nearly the same.”

ΚΛΕΟΔΑΜΟΣ
Εἴαρος, ὦ Μύρσων, ἢ χείματος ἢ φθινοπώρω
ἢ θέρεος τί τοι ἁδύ; τί δὲ πλέον εὔχεαι ἐλθεῖν;
ἦ θέρος, ἁνίκα πάντα τελείεται ὅσσα μογεῦμες,
ἢ γλυκερὸν φθινόπωρον, ὅκ’ ἀνδράσι λιμὸς ἐλαφρά,
ἢ καὶ χεῖμα δύσεργον—ἐπεὶ καὶ χείματι πολλοί
θαλπόμενοι θέλγονται ἀεργίᾳ τε καὶ ὄκνῳ—
ἤ τοι καλὸν ἔαρ πλέον εὔαδεν; εἰπὲ τί τοι φρήν
αἱρεῖται, λαλέειν γὰρ ἐπέτραπεν ἁ σχολὰ ἄμμιν.

ΜΥΡΣΩΝ
κρίνειν οὐκ ἐπέοικε θεήια ἔργα βροτοῖσι,
πάντα γὰρ ἱερὰ ταῦτα καὶ ἁδέα· σεῦ δὲ ἕκατι
ἐξερέω, Κλεόδαμε, τό μοι πέλεν ἅδιον ἄλλων.
οὐκ ἐθέλω θέρος ἦμεν, ἐπεὶ τόκα μ’ ἅλιος ὀπτῇ·
οὐκ ἐθέλω φθινόπωρον, ἐπεὶ νόσον ὥρια τίκτει.
οὖλον χεῖμα φέρει νιφετόν, κρυμὼς δὲ φοβεῦμαι.
εἶαρ ἐμοὶ τριπόθητον ὅλῳ λυκάβαντι παρείη,
ἁνίκα μήτε κρύος μήθ’ ἅλιος ἄμμε βαρύνει.
εἴαρι πάντα κύει, πάντ’ εἴαρος ἁδέα βλαστεῖ,
χἀ νὺξ ἀνθρώποισιν ἴσα καὶ ὁμοίιος ἀώς.

Season Words

Spring: ἔαρ, τὸ: from IE *ves-r, cf. vernal.

Summer: θέρος, τὸ: from a root meaning “warm, heat”

Winter: χεῖμα, τὸ (ancient word for winter)

Fall: φθινόπωρον, τό:  from φθιν (φθίω “decay, waste, dwindle”)+ ὀπώρα (“end of summer, harvest”)

Ecclesiastes, 3 Latin Vulgate

omnia tempus habent et suis spatiis transeunt universa sub caelo
tempus nascendi et tempus moriendi tempus plantandi
et tempus evellendi quod plantatum est

 

London, British Library, MS Sloane 2435, f. 23r.

Problem of Evil, What About the Problem of Good?

Boethius, Consolation 1.90-95

“For what advantage is there of speaking about those falsely attributed works in which I am said to have agitated for Roman freedom? Their fakeness would have been obvious if it had been allowed for me to use the confession of those informers of mine, since this has the most potent influence in all of this business.

What freedom remains to be hoped for? If only some remained! I would have then responded in that phrase of Canius. When Caligula accused him of being aware of a conspiracy underway against him, Canius is reported to have said, “If I had known of it, you would not.”

Sorrow has so thoroughly weakened my senses in this matter that I complain that evil men have attempted to do evil, but I am in fact surprised that they have accomplished what they hoped to. For, while it is perhaps our special weakness as humans to desire to do the worse thing, it is nearly monstrous that whatever a criminal mind can conceive of he can do while God looks on.

This is why it is not surprising that one of your friends asked “If there is really a God, where does evil come from? Ah, but where is good from if there is not?”

Nam de compositis falso litteris quibus libertatem arguor sperasse Romanam quid attinet dicere? Quarum fraus aperta patuisset, si nobis ipsorum confessione delatorum, quod in omnibus negotiis maximas vires habet, uti licuisset. Nam quae sperari reliqua libertas potest? Atque utinam posset ulla! Respondissem  Canii verbo, qui cum a Gaio Caesare Germanici filio conscius contra se factae coniurationis fuisse diceretur: ‘Si ego,’ inquit, ‘scissem, tu nescisses.’ Qua in re non ita sensus nostros maeror hebetavit ut impios scelerata contra virtutem querar molitos, sed quae speraverint effecisse vehementer admiror. Nam deteriora velle nostri fuerit fortasse defectus, posse contra innocentiam, quae sceleratus quisque conceperit inspectante deo, monstri simile est. Unde haud iniuria tuorum quidam familiarium quaesivit: ‘Si quidem deus,’ inquit, ‘est, unde mala? Bona vero unde, si non est?’

Boethius, Consolatio Philosophiae, f.24 (289 x 218 mm), 15th century, Alexander Turnbull Library, MSR-19 (5986125942).jpg
Boethius, Consolatio Philosophiae, f.24 Alexander Turnbull Library, By National Library NZ on The Commons – 

Counting Matters: The National Latin Exam and the Politics of Record Keeping

Dani Bostick teaches high school Latin and an occasional micro-section of ancient Greek in a Virginia public school. She has published several collections of Latin mottoes online and has a strong presence as an activist for survivors of sexual violence on Twitter.

2019 has been the year of the Equity and Diversity Statement in Classics. The American Classical League released two statements this year. The March statement affirmed, “We embrace ‘all people who have an interest in the ancient world from all levels of instruction, stages of life, and backgrounds.’ Then, in May, after criticism of problematic promotional materials, the American Classical League released a statement condemning racist and white supremacist ideas and listing proposed actions to make “Classics for Everyone” a reality.

In April, also in response to criticism that exam questions sanitize slavery and sexual violence, the National Latin Exam Committee also released a statement promising to create “exams with inclusive, affirming questions and passages,” and added, “We are grateful for those who have raised concerns about diversity, inclusion, and equity and welcome future dialogue regarding ways the NLE can support these values.”

Statements must be the starting point for meaningful action, not just reactive public relations moments in response to public criticism. The first meaningful action should be answering a simple question: Who takes Latin? Without this information, it is impossible to implement and measure the effectiveness of solutions for making our field more inclusive and diverse. 

Unfortunately, the only information we have on the demographics of our field at the secondary level is the College Board data on Advanced Placement program participation. In 2018, only 6,409 students took the AP Latin exam; in 2019, only 6,117. We know from this data that only 3.5% of students who take the AP Latin exam are black. We also know that this percentage has not changed since 1999. While these data confirms what many of us know to be true about under-representation in Latin, they only tell us who is taking AP Latin. We do not have information about who is taking Latin outside of AP Latin programs. 

There is a better source for data. In 2018, 143,952 students of all levels registered for the National Latin Exam. If NLE collected information about race and ethnicity, we would have a much clearer picture of the current state of Latin. The NLE already collects information about the types of schools participating in their exam. Including a separate question for teachers about racial/ethnic enrollment at the school could also provide information about under-representation in the field. Instead, despite statements about diversity, the ACL-sponsored NLE is not including any questions related to race and ethnicity on their 2020 exam. 

As professional organizations and Classics programs at post-secondary institutions look towards the Future of Classics, the NLE would provide a valuable service to the field by collecting and publicizing this information. In response to my most recent request, I was told that the NLE Committee is concerned that answering a question about demographics would cause students of color to do poorly on the exam. This phenomenon is called a stereotype threat, and I agree that this is a problem in Classics. According to research by Claude Steele and Joshua Aronson, stereotype threat is a condition of “being at risk of confirming, as a self-characteristic, a negative stereotype about one’s social group.”  

As a practical solution to this concern, the question could be moved to a pre-registration day or to the end of the exam. Moving the exam question to the end, or refusing to ask the question altogether, does not eliminate stereotype threat in the context of the exam or the field as a whole. Which scenario would trigger more anxiety about prejudice and stereotypes: Answering a question about one’s identity or surveying the testing room as the only person of color in a nearly all-white space? Steele and Aronson affirm that the stress of being the “sole representative of a social category” can inhibit memory during academic tasks. 

There are many ways to mitigate and even eliminate stereotype threat that do not involve a ban on questions related to race and ethnicity on exams. For example, according to 2014 research from Toni Schmader and William Hall, increasing diversity can reduce stereotype threat. They wrote, “The impact of broader representation in educational and organizational environments is that group-based stereotypes begin to break down.” Ideally, a Latin student should be able to indicate a minority race or ethnicity on an NLE demographic question and feel pride instead of anxiety. Data will not make this scenario a reality, but it will make it possible to set goals with measurable outcomes. 

The NLE’s refusal to collect data in the name of marginalized students does not protect these students; rather, it perpetuates systemic injustice by hiding under-representation in the field. Who benefits from not collecting data? Gary Orfield of the Civil Rights Project of UCLA explained in a book chapter on the importance of data, “Those in power may fear the consequences of data and probably are not prepared to take action to alleviate group problems because data and tools for the assessment of progress are essential parts of serious reform strategies… Denial of problems and refusal to collect or publish data on sensitive issues are typical responses of those wanting to preserve the status quo.” Not collecting data is a deliberate, political decision to maintain the status quo. 

As long as the composition of the field is a secret, field-level conversations about diversity and will be theoretical at best and opportunistic at worst. With data, genuine commitment to equity and diversity can become measurable results.

Calls to Action: 

  1. The NLE should collect demographic data on the 2020 exam, and publicize that data in its 2020 report. If the answer sheet has been set, these data can be collected on a supplemental sheet for paper test-takers and can be added to the computer-based exam for other test-takers.
  2. As a sponsor of the NLE, the ACL should encourage the NLE to collect and release this data as a service to the field.
  3. The ACL should also continue their own efforts to “gather information about the demographics of Latin and Greek students nationwide,” as they wrote in their May 2019 statement.
  4. Professional associations that seek to foster classical studies throughout the country and through the collegiate level (e.g. SCS, CAMWS) should encourage and support the efforts of the NLE and use their data to help support diversity, equity, and inclusion in education, outreach, and publication.
  5. Teachers should collect data on their own programs and take steps to make their classrooms more inclusive if they do not mirror the demographics of their schools. 

 

Image result for us census 1820
US Census 1820, from census.gov