Surprise! Wolf Slaughters Lamb on Slight Pretext

Phaedrus, Fabula 1.1

 

“A wolf and lamb arrived at the same stream
Compelled by thirst. The wolf was standing above it,
And the lamb far below. Then with wicked jaw agape
For a bark the wolf began to argue his case:

“Why”, he asked, “did you dirty up the water that
I am drinking?” The little lamb responded in fear:

“Please, how can I have done what you have accused, wolf?
The water runs from you to my jaws.”

Rebuffed by the strength of truth, he said,
“Six months ago you maligned my name.”

The lamb responded, “But I was not yet born!”
The wolf said, “By god, then your father did me wrong.”
And he then he killed the lamb by tearing him to pieces.

This fable has been written against those men
Who oppress the innocent for trumped-up reasons.”

Wolf

 

Ad rivum eundem lupus et agnus venerant,
siti compulsi. Superior stabat lupus,
longeque inferior agnus. Tunc fauce improba
latro incitatus iurgii causam intulit;
‘Cur’ inquit ‘turbulentam fecisti mihi
aquam bibenti?’ Laniger contra timens
‘Qui possum, quaeso, facere quod quereris, lupe?
A te decurrit ad meos haustus liquor’.
Repulsus ille veritatis viribus
‘Ante hos sex menses male’ ait ‘dixisti mihi’.
Respondit agnus ‘Equidem natus non eram’.
‘Pater hercle tuus’ ille inquit ‘male dixit mihi’;
atque ita correptum lacerat iniusta nece.
Haec propter illos scripta est homines fabula
qui fictis causis innocentes opprimunt.

For more, go to mythfolklore

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You Reflect So Much Glory On Me!

Lorenzo Valla, Letter to Luchino Belbello
“Dear Luchino, you seem to progress and grow stronger in eloquence every day, even every hour! Would that the gods loved me as they do you – I really marvel both at your accurate and noble sentiments, and also at the charm of your speech. So go on, dear Luchino, so that you can be an honor to yourself, a benefit to your friends, and a profit to Pavia. Indeed, you even confer some glory upon me when you call me your teacher, and you engender a wondrous benevolence. How much do you think my favor has increased for you when I see you so learned, so eloquent, so full of humanity and of some kind of piety toward me? Indeed, I grieve that I didn’t give you an extra little polishing for a few short months and place the finishing touches on your ability.

Scarcity of time prevents me from writing much, for I am distracted by many different affairs which don’t even allow me time to breathe. But keep writing to me as elegantly as you do now: I will show your letters to all who listen to me, and they always praise and admire you in the highest terms, and agree with me when I heap the accolades on you. Farewell, my great hope!

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LAURENTIUS VALLA LUCHINO BELBELLO SALUTEM PLURIMAM DICIT.

In dies atque adeo in horas, mi Luchine, in eloquentia progredi et convalescere videris. Ita dii me ament ut te vehementer admiror, cum propter accuratas gravesque sententias, tum propter orationis venustatem. Quare perge, mi Luchine, ut et tibi honori et amicis utilitati et Papiensi reipublice emolumento esse possis. Nam mihi tu quidem et gloriam comparas, quem tuum preceptorem appellas, et miram tui benivolentiam ingeneras. Quid enim putas et quantum benivolentie mee in te accrevisse, cum videam te ita doctum, ita facundum, ita plenum humanitatis ac cuiusdam in me quasi pietatis? Doleo equidem quod te non etiam aliquot pauculis mensibus expoliam et tue facultati extremam manum imponam.

Temporis brevitas facit ut non possim multa scribere; distringor enim multis variisque occupationibus, que me respirare non sinunt. Tu tamen persevera scribere ad me eleganter, ut facis; quas tuas litteras auditoribus meis ostendam, qui te summopere laudant et admirantur et mihi te impense laudanti assentiuntur. Vale, spes magna.

The Gods Don’t Hate Those Who Suffer…

Macrobius, Saturnalia, 1. 45-46

“You can understand from the two popular lines which Epictetus wrote about himself that the gods do not completely hate those who suffer because of a range of miseries in this life, but that there are some secret causes which the curiosity of a few may be able to sense:

“I, Epictetus, was born a slave with a crippled body
both an Irus in poverty and dear to the gods.

You have, I believe, sufficient argument why the name “servant” should not be despised or taboo, since concern for a slave affected Jupiter and because it turns out that many of them are faithful, intelligent, brave, and even philosophers!”

45. cuius etiam de se scripti duo versus feruntur, ex quibus illud latenter intellegas, non omni modo dis exosos esse qui in hac vita cum aerumnarum varietate luctantur, sed esse arcanas causas ad quas paucorum potuit pervenire curiositas:

δοῦλος Ἐπίκτητος γενόμην καὶ σῶμ᾿ ἀνάπηρος,
καὶ πενίην Ἶρος καὶ φίλος ἀθανάτοις.

46. habes, ut opinor, adsertum non esse fastidio despiciendum servile nomen, cum et Iovem tetigerit cura de servo et multos ex his fideles providos fortes, philosophos etiam extitisse constiterit.

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Seneca and Epictetus: We Need Sick Days for Mental Health

Seneca, Moral Epistle 53. 9-10

“If you were sick, you would break from personal affairs and neglect your work responsibilities—you would not care enough for an client to work on his case during a brief respite from illness. No, you would work with all your mind to free yourself from sickness as soon as possible.

What then? Won’t you do the same thing now? Dismiss all obstacles and dedicate yourself to a healthy mind. No one who is distracted can achieve this. Philosophy rules her own realm: she makes the time and does not accept appointments. She is not a random assignment but a regular obligation. She is master: she is here and commands.

Alexander, to a certain state who promised him half of their possessions and lands, said “I came into Asia not with the plan of me taking what you offered but for you to have whatever I left behind.” In the same way, philosophy says to all other affairs: “I am not going to accept the time you don’t need, but you may have the time I don’t take.”

Seneca

Si aeger esses, curam intermisisses rei familiaris et forensia tibi negotia excidissent nec quemquam tanti putares cui advocatus in remissione descenderes; toto animo id ageres ut quam primum morbo liberareris. Quid ergo? non et nunc idem facies? omnia impedimenta dimitte et vaca bonae menti: nemo ad illam pervenit occupatus. Exercet philosophia regnum suum; dat tempus, non accipit; non est res subsiciva; ordinaria est, domina est, adest et iubet. [10] Alexander cuidam civitati partem agrorum et dimidium rerum omnium promittenti ‘eo’ inquit ‘proposito in Asiam veni, ut non id acciperem quod dedissetis, sed ut id haberetis quod reliquissem’. Idem philosophia rebus omnibus: ‘non sum hoc tempus acceptura quod vobis superfuerit, sed id vos habebitis quod ipsa reiecero’.

This reminds me of a passage from Epictetus:

Epictetus, Treatises Collected by Arrian, 2.15: To those who cling to any judgments they have made tenaciously

“Whenever some people hear these words—that it is right to be consistent, that the moral person is free by nature and never compelled, while everything else may be hindered, forced, enslaved, subjected to others—they imagine that it is right that they maintain every judgment they have made without compromising at all.

But the first issue is that the judgment should be a good one. For, if I wish to maintain the state of my body, it should be when it is healthy, well-exercised. If you show me that you have the tone of a crazy person and brag about it, I will say ‘Dude, look for a therapist. This is not health, but sickness.’ “

ιε′. Πρὸς τοὺς σκληρῶς τισιν ὧν ἔκριναν ἐμμένοντας.

῞Οταν ἀκούσωσί τινες τούτων τῶν λόγων, ὅτι βέβαιον εἶναι δεῖ καὶ ἡ μὲν προαίρεσις ἐλεύθερον φύσει καὶ ἀνανάγκαστον, τὰ δ’ ἄλλα κωλυτά, ἀναγκαστά, δοῦλα, ἀλλότρια, φαντάζονται ὅτι δεῖ παντὶ τῷ κριθέντι ὑπ’ αὐτῶν ἀπαραβάτως ἐμμένειν. ἀλλὰ πρῶτον ὑγιὲς εἶναι δεῖ τὸ κεκριμένον. θέλω γὰρ εἶναι τόνους ἐν σώματι, ἀλλ’ ὡς ὑγιαίνοντι, ὡς ἀθλοῦντι· ἂν δέ μοι φρενιτικοῦ τόνους ἔχων ἐνδεικνύῃ[ς] καὶ ἀλαζονεύῃ ἐπ’ αὐτοῖς, ἐρῶ σοι ὅτι ‘ἄνθρωπε, ζήτει τὸν θεραπεύσοντα. τοῦτο οὐκ εἰσὶ τόνοι, ἀλλ’ ἀτονία’.

Tawdry Tuesday Part II: A Shitty Diet

Poggio Bracciolini, Liber Facetiarum (260)

A witty response about a skinny man:

“A countryman of mine, a dear friend, is of an extremely frail and emaciated figure. When someone wondered at this and asked the cause, a jokester among us said, ‘Why are you wasting your time wondering about what is plain to see? He sits there and takes half an hour to eat; then he spends two hours on the toilet taking a shit.’ For indeed, it was his habit to demand quite a bit of time for relieving himself.”

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De gracili quodam faceta responsio

Civis noster, mihi amantissimus, est admodum gracili corpore ac macilentus. Admirante quodam huius rei causam, facetus quidam: “Quid miraris” inquit “quod est in promptu? Semihoram quippe hic in cibo capiendo sedet: in secessu ad emittendum duas”. Mos enim illi est, ut plurimum temporis in purgando ventrem impertiat.

Tawdry Tuesday: Anal Retentive Medicine

Poggio Bracciolini, Liber Facetiarum (199):

How to Avoid Cold:

“Once, when I asked how to avoid getting cold in bed, a certain bystander said to me, ‘In the way which my friend employed when he was a student. For, though he was always in the habit of clearing his bowels after dinner, he sometimes abstained from that practice, arguing that the shit which he held in heated his body at night.’ This is a remedy for cold which has fallen out of use.”

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Quaerenti aliquando mihi, quomodo frigus in lecto vitaretur: ‘Eo,’ quidam a circumstantibus ait, ‘quo socius meus dum vacaret studiis, utebatur. Nam cum semper solitus esset post coenam ventrem purgare, quandoque eo usu abstinebat, asserens retentum stercus calefacere noctu corpus. Remedium frigoris desuetum.

The Fall of Rome: A Lesson for All

Poggio Bracciolini, Historiae de Varietate Fortunae:

“When we ascended the Capitoline, Antonius being tired from riding and seeking some rest, we got off of our horses and sat down on the very ruins of the Tarpeian citadel, behind which was a huge marble threshold of the gate of a certain temple (as I think), and several broken columns, from a great part of which the prospect of the city lay open. Here, Antonius, when he had aimed his glance here and there, was breathing hard and looked stupefied. ‘O Poggio,’ he said, ‘how much this capitol differs from that which our Vergil sang about,

Now golden, once bristling with sylvan brambles

This verse could well be rendered: Once golden, but now squalid with thickets and packed with thorns. The story of the famous Marius came into my mind. Rome’s power once stood because of him, but he was driven from his home, a needy exile, and they say that when he had come to Africa, he sat among the ruins of Carthage and wept as he compared the fortunes of each city, hesitating to declare which of them produced a greater spectacle of Fortune. For my part, I can compare the destruction of this city to no other, so much does the calamity of this city exceed that of all others, whether brought about by nature or human hands. You can read through all the histories, you can pore over all of the monuments of literature, you can scrutinize all the annals of human affairs, but Fortune has produced no greater examples of its own mutability than the city of Rome, once the most beautiful and most magnificent of all cities which ever were or ever will be, and called not a city, but almost a certain part of heaven by Lucian, that most learned Greek author, as he was writing to a friend who wanted to see Rome.”

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Quum autem conscendissemus aliquando Capitolinum collem, Antonius obequitando paulum fessus, cum quietem appeteret, descendentes ex equis consedimus in ipsis Tarpeiae arcis ruinis, pone ingens portae cuiusdam, ut puto, temple marmoreum limen, plurimasque passim confractas columnas, unde magna ex parte prospectus Urbis patet. Hic Antonius, cum aliquantum huc illuc oculos circumtulisset, suspirans stupentique similis: O quantum, inquit, Poggi, haec capitolia ab illis distant, quae noster Maro cecinit,

Aurea nunc, olim silvestribus horrida dumis

Ut quidem is versus merito possit converti: Aurea quondam, nunc squallida spinetis vepribusque referta. Venit in mentem Marii illius, per quem olim Urbis imperium stetit, quem pulsum patria, profugum atque egentem, quum in Africam appulisset, supra Carthaginis ruinas insedisse ferunt, admirantem sui et Carthaginis vicem, simulque fortunam utriusque conferentem, addubitantemque utrius fortunae maius spectaculum extitisset. Ego vero immensam huius Urbis stragem nulli alteri possum conferre, ita caeterarum omnium, vel quas natura tulit rerum, vel quas manus hominum conflavit, haec una exsuperat calamitatem. Evolvas licet historias omnes, omnia scriptorium monumenta pertractes, omnes gestarum rerum annals scruteris, nulla umquam exempla mutationis suae maiora fortuna protulit, quam urbem Romam, pulcherrimam olim et magnificintessimam omnium, quae aut fuere, aut futurae sunt, et ab Luciano doctissimo Graeco auctore, cum ad amicum suum scriberet Romam videre cupientem, non urbem, sed quasi quondam caeli partem appellatam.

Leaving Out a Consular Pair

Redacting Annals: Livy, AUC 44

“The year had Publius Cornelius Scipio as a dictator with Publius Decius Mus as a master of Horse. A Consular election was held by these men—which was the reason they were given their position, since neither consul was able to be absent from the war. The consuls elected were Lucius Postumius and Tiberius Minucius.

Piso says that these consuls came after Quintus Fabius and Publius Decius by leaving out the two year period in which we have the consuls Caludius and Voumnius followed by Cornelius and Marcus.  Whether his memory escaped him while he was correcting his annals or he intentionally left these two consular pairs out is unclear.”

XLIV. Dictatorem idem annus habuit P. Cornelium Scipionem cum magistro equitum P. Decio Mure. Ab his, propter quae creati erant, comitia consularia habita, quia neuter consulum potuerat bello abesse. Creati consules L. Postumius Ti. Minucius. Hos consules Piso Q. Fabio et P. Decio suggerit biennio exempto quo Claudium Volumniumque et Cornelium cum Marcio consules factos tradidimus. 4Memoriane fugerit in annalibus digerendis, an consulto binos consules, falsos ratus, transcenderit, incertum est.

Jacob Matthias Schmutzer (1733-1811)

Mind Your Body!

Leo the Great, Sermo XXXIX:

“Therefore, my most estimable audience, if we are to have the power to overcome all of our enemies, let us seek divine assistance through the observance of divine commands, knowing that we can not otherwise gain the advantage of our adversaries, unless we first gain the advantage over ourselves. For there are many sources of contention among us, and the flesh seeks one thing against the spirit, while the spirit seeks another against the flesh. In this contest, if the desires of the body are more powerful, the soul will lose its proper dignity, and it will be extremely dangerous to serve that which we should have commanded. If on the other hand the mind, under the authority of its rector and delighted by the gifts of heaven will trample underfoot the incitements of terrestrial pleasure, and if it will prohibit sin from ruling in its mortal body, then reason will hold the most well-ordered reign, and no illusions of spiritual idleness will make its fortifications totter: that is true peace and liberty for humans, when the flesh is ruled by the spirit as its judge, and the spirit is guided by God as its guardian.”

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Quapropter, dilectissimi, ut omnes hostes nostros superare valeamus, per observantiam coelestium mandatorum divinum quaeramus auxilium, scientes non aliter nos praevalere posse adversariis nostris, nisi praevaluerimus et nobis. Sunt enim intra nosmetipsos multa certamina, et aliud caro adversus spiritum, aliud adversus carnem spiritus concupiscit (Galat. V, 17). In qua dissensione si cupiditates corporis fuerint fortiores, turpiter animus amittet propriam dignitatem, et perniciosissimum erit eum servire quem decuerat imperare. Si autem mens rectori suo subdita, et supernis muneribus delectata, terrenae voluptatis incitamenta calcaverit, et in suo mortali corpore regnare peccatum non siverit (Rom. VI, 12), ordinatissimum tenebit ratio principatum, et munitiones ejus nulla spiritalium nequitiarum labefactabit illusio: quia tunc est vera pax homini et vera libertas, quando et caro animo judice regitur, et animus Deo praeside gubernatur.

Great Authors Err Too

Quintilian, Inst. Orat. 10.1.24-26

“Let the reader not be persuaded as a matter of course that everything the best authors said is perfect. For they slip at times, they give in to their burdens, and they delight in the pleasure of their own abilities. They do not always pay attention; and they often grow tired. Demosthenes seems to doze to Cicero; Homer naps for Horace. Truly, they are great, but they are still mortals and it happens that those who believe that whatever appears in these authors should be laws for speaking often imitate their lesser parts, since this is easier—and they believe they are enough like them if they emulate the faults of great authors.

Still, one must pass judgment on these men with modesty and care to avoid what often happens when people condemn what they do not understand. If it is necessary to err in either part, I would prefer readers to enjoy everything in these authors rather than dismiss much.”

Neque id statim legenti persuasum sit, omnia quae summi auctores dixerint utique esse perfecta. Nam et labuntur aliquando et oneri cedunt et indulgent ingeniorum suorum voluptati, nec semper intendunt animum, nonnumquam fatigantur, cum Ciceroni dormitare interim Demosthenes, Horatio vero etiam Homerus ipse videatur.  Summi enim sunt, homines tamen, acciditque iis qui quidquid apud illos reppererunt dicendi legem putant ut deteriora imitentur (id enim est facilius), ac se abunde similes putent si vitia magnorum consequantur. Modesto tamen et circumspecto iudicio de tantis viris pronuntiandum est, ne, quod plerisque accidit, damnent quae non intellegunt. Ac si necesse est in alteram errare partem, omnia eorum legentibus placere quam multa displicere maluerim.

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