Homo Sapientissimus: Snippets of Unmatched Wisdom

Diogenes Laertius, 1.35:

“Time is the wisest thing.”

σοφώτατον χρόνος·

Isocrates, 16.18

“He was turned over by Pericles, whom everyone agrees to have been the most prudent, most just, and wisest of our citizens.”

ἐπετροπεύθη δ’ ὑπὸ Περικλέους, ὃν πάντες ἂν ὁμολογήσειαν καὶ σωφρονέστατον καὶ δικαιότατον καὶ σοφώτατον γενέσθαι τῶν πολιτῶν.

Diogenes Laertius, 2.38:

“Socrates is the wisest of all men.”

ἀνδρῶν ἁπάντων Σωκράτης σοφώτατος.

Polyaenus, Strategemata 1.13:

“Odysseus defeated Palamedes in the court of the Achaeans by charging him of having barbarian gold in his tent, and thus that wisest of all Greeks was convicted of treason by a trick, by a stratagem.”

Παλαμήδην ἐνίκησεν ᾿Οδυσσεὺς ἐν δικαστηρίῳ τῶν ᾿Αχαιῶν ὑποβαλὼν αὐτοῦ τῇ σκηνῇ βαρβαρικὸν χρυσίον, καὶ ὁ σοφώτατος τῶν ῾Ελλήνων ἐκεῖνος ἥλω προδοσίας δόλῳ καὶ στρατηγήματι.

Euripides, Phoenician Women 87:

“It were necessary, if you were born wise, not to allow the same person always to be made unfortunate.”

χρῆν δ’, εἰ σοφὸς πέφυκας, οὐκ ἐᾶν βροτῶν

τὸν αὐτὸν αἰεὶ δυστυχῆ καθεστάναι.

Euripides, Bacchae 186:

“Tell me about it, one old man to another, Teiresias. For you are wise.”

ἐξηγοῦ σύ μοι

γέρων γέροντι, Τειρεσία· σὺ γὰρ σοφός.

Petronius, Satyricon 40.1

“’So wise!’ we all exclaimed, and with our hands raised to the roof we swear that even Hipparchus and Aratus were not to be compared to him.”

‘sophos’ universi clamamus et sublatis manibus ad cameram iuramus Hipparchum Aratumque comparandos illi homines non fuisse

Lucilius, Fragmenta Saturarum 1.30

“In the ancient council, you were the only wise man.”

concilio antiquo sapiens uir solus fuisti.

Cicero, Pro Marcello 25.7

“Do not be wise at our peril!”

noli nostro periculo esse sapiens.

Valerius Maximus 3.4:

“…since he was considered the wisest of all mortals…

…cum omnium iam mortalium sapientissimus haberetur…

Plautus, Epidicus 266:

“Make us participants in your wisdom.”

fac participes nos tuae sapientiae.

https://pages.uoregon.edu/dluebke/Reformations441/DeOrtuetOrigineMonachorum.jpg

Knowledge, Cooperation, and the Common Good

Manilius, Astronomica 67-84

“Humanity waited, thunderstruck by the new light in the sky,
First grieving as it disappeared, then overjoyed at its return.
The human race was incapable of understanding the reasons
Why the sun rose so frequently once it sent the stars
In flight, why the length of days and nights was uncertain
And why the shadows changed too as the sun moved farther away.

Stubborn obsession had not yet taught humankind knowledge and skill
And the land was resting open at the hands of untrained farmers.
At that time gold was resting in untouched mountains
And the untroubled sea hid strange worlds—
For the human race did not dare to risk life
In the waves or wind—people believed that they did not know enough.

But the passage of long days sharpened mortal thought
And hard work produced invention for the miserable
Just as each person’s luck compelled him to turn to himself to make life better.
Then, they competed with each other once their interests were divided
And whatever wisdom practice found through testing,
They happily shared for the common good.”

et stupefacta novo pendebat lumine mundi,
tum velut amisso maerens, tum laeta renato,
surgentem neque enim totiens Titana fugatis
sideribus, variosque dies incertaque noctis
tempora nec similis umbras, iam sole regresso
iam propiore, suis poterat discernere causis.
necdum etiam doctas sollertia fecerat artes,
terraque sub rudibus cessabat vasta colonis;
tumque in desertis habitabat montibus aurum,
immotusque novos pontus subduxerat orbes,
nec vitam pelago nec ventis credere vota
audebant; se quisque satis novisse putabant.
sed cum longa dies acuit mortalia corda
et labor ingenium miseris dedit et sua quemque
advigilare sibi iussit fortuna premendo,
seducta in varias certarunt pectora curas
et, quodcumque sagax temptando repperit usus,
in commune bonum commentum laeta dederunt.

17th-century chart of the universe, with zodiac signs and the earth at the center
From Wikipedia. 17th-century depiction in Andreas Cellarius‘s Harmonia Macrocosmica.

The Mind Rules All (Or Fails…)

Sallust, Bellum Jugurthinum 1

“The race of man complains wrongly about its nature, namely the fact that it is feeble in strength, limited in years and ruled more by chance than virtue. To the contrary, you can realize through contemplation that nothing else is greater or more extraordinary—that human nature lacks only perseverance instead of strength or time.

The leader and ruler of mortal life is the mind. When it proceeds to glory along virtue’s path, it is fully powerful, potent and famous; it does not need fortune since fortune cannot grant or revoke honesty, perseverance, or any other good quality from any man.

But a mind seized by desires is dedicated to laziness and worn by obedience to physical pleasure; accustomed to ruinous temptation for too long, when, thanks to sloth, strength, age and wit have diminished, only then is the weakness of nature at fault. Every man shifts his own responsibility to his circumstances.”

[1] Falso queritur de natura sua genus humanum, quod inbecilla atque aevi brevis forte potius quam virtute regatur. Nam contra reputando neque maius aliud neque praestabilius invenias magisque naturae industriam hominum quam vim aut tempus deesse. Sed dux atque imperator vitae mortalium animus est. Qui ubi ad gloriam virtutis via grassatur, abunde pollens potensque et clarus est neque fortuna eget, quippe quae probitatem, industriam aliasque artis bonas neque dare neque eripere cuiquam potest. Sin captus pravis cupidinibus ad inertiam et voluptates corporis pessum datus est, perniciosa libidine paulisper usus, ubi per socordiam vires tempus ingenium diffluxere, naturae infirmitas accusatur: suam quisque culpam auctores ad negotia transferunt.

BH- Zeus Olympia

I can’t help but thinking that maybe Sallust had read (or heard) the beginning of the Odyssey where Zeus complains that Aigisthus ignored divine warnings (1.32-34)

ὢ πόποι, οἷον δή νυ θεοὺς βροτοὶ αἰτιόωνται.
ἐξ ἡμέων γάρ φασι κάκ’ ἔμμεναι• οἱ δὲ καὶ αὐτοὶ
σφῇσιν ἀτασθαλίῃσιν ὑπὲρ μόρον ἄλγε’ ἔχουσιν

“Mortals! They are always blaming the gods and saying that evil comes from us when they themselves suffer pain beyond their lot because of their own recklessness.”

But, of course, there is a typically eclectic blend of Roman philosophy in Sallust’s statements: some Stoicism, an echo, perhaps, of Empedocles and much more….

Charlatans With Unjustified Confidence and Unmeasured Words

M. Cornelius Fronto to Marcus Aurelius (c. 139 CE)

“I believe that a lack of experience and learning is completely preferable in all arts to partial experience and incomplete education. For one who knows that he has no experience in an art tries less and fails less thanks to that. In fact, such hesitation limits arrogance. But whenever anyone uses knowing something lightly as expertise he makes many mistakes because of false confidence.

So, people claim that it is better to never taste Philosophy than to sample it lightly, as it is said, with just the lips. Those men turn out to be the most malicious kind, who travel to a discipline’s entrance and turn away rather than going completely inside. It is still possible in other arts that you can play a part for a while and seem experienced in what you do not know. But in how to choose and arrange words, one shines through immediately when he cannot provide any words but those that show his ignorance of them, that he judges them poorly, provides them rashly, and cannot know either their usage or their strength.”

1. Omnium artium, ut ego arbitror, imperitum et indoctum omnino esse praestat quam semiperitum ac semidoctum. Nam qui sibi conscius est artis expertem esse minus adtemptat, eoque minus praecipitat; diffidentia profecto audaciam prohibet. At ubi quis leviter quid cognitum pro comperto | ostentat, falsa fiducia multifariam labitur. Philosophiae quoque disciplinas aiunt satius esse numquam adtigisse quam leviter et primoribus, ut dicitur, labiis delibasse, eosque provenire malitiosissimos, qui in vestibulo artis obversati prius inde averterint quam penetraverint. Tamen est in aliis artibus ubi interdum delitescas et peritus paulisper habeare quod nescias. In verbis vero eligendis conlocandisque ilico dilucet, nec verba dare diu quis1 potest, quin se ipse indicet verborum ignarum esse, eaque male probare et temere existimare et inscie contrectare, neque modum neque pondus verbi internosse.

Image result for Head of Mercury Pompeii wall painting
Fresco, Mercury (Pompeii)

Tawdry Tuesday Returns: Masturbating in Latin

This is a much needed companion piece to our post on the same topic in Greek.  Note that many of lexical metaphors for masturbation are shared by the two languages. Much of the following material is drawn from J.N. Adams. The Latin Sexual Vocabulary. 1982. Note, however, that many of the examples are not truly masturbatory.

As an important prefatory note, the Latin word masturbor (whence modern “masturbate”) has unclear and irregular use in Latin (discussed by Adams 209-211 with some rather strong attacks on J. P. Hallet’s 1976 “Masturbator, Mascarpio.” Glotta, vol. 54: 292–308.) The word occurs most prominently in an agentive form  in Martial (translated here with considerable license):

Martial, 14.203 Puella Gaditana

“She sways with such curves and oozes sex so deep
That she’d turn Hippolytus himself into a masturbating creep.”

Tam tremulum crisat, tam blandum prurit, ut ipsum
masturbatorem fecerit Hippolytum.

Adams mast

Other words and terms

Frico, “to rub, chafe”, cf. cont. vulg: “rub one out”

Petronius 91.11

“it is that much more advantageous to rub your groin rather than your genius”

tanto magis expedit inguina quam ingenia fricare

Sollicito, “to shake, stir, rouse, agitate, excite, urge” etc.

Despite Adam’s assertion, the primary examples he cites are about the manipulation of genitals by another party.

Ovid, Amores 3.7.73-4

“Despite this, my girl was not reluctant
To stroke me gently once she moved her hand down…”

Hanc etiam non est mea dedignata puella
molliter admota sollicitare manu;

Martial, 11.22.4

“Who denies this? This is too much. But let it be enough
Stop urging on their groins with that fucker of a hand.”

quis negat?—hoc nimium est. sed sit satis; inguina saltem
parce fututrici sollicitare manu.

Petronius 20.2

“She stirred up my groin which was cold already because of a thousand deaths.”

Sollicitavit inguina mea mille iam mortibus frigida

Cf. Maximianus 5.58 “she began to handle my dirty parts with her hand / and to excite me too with her fingers.” contrectare manu coepit flagrantia membra / meque etiam digitis sollicitare suis

Tango, “touch”, cf. Divinyls Classic “I Touch Myself”

Ovid, Ars Amatoria 2.719–720

“When you find those places where the lady delights at being touched,
Don’t let shame get in the way of you touching her.”

Cum loca reppereris, quae tangi femina gaudet,
Non obstet, tangas quo minus illa, pudor.

Tracto: “to draw, haul, handle, treat” cf. perhaps “to jerk [off]” or “wank”

Martial 11.29.8

“I don’t need a finger: handle me like this, Phyllis”

nil opus est digitis: sic mihi, Phylli, frica

Priapea 80.1-2

“But this limp dick is not long enough nor does it stand up strong enough,
Even if you play with it, do you think it can grow?”

At non longa bene est, non stat bene mentula crassa
et quam si tractes, crescere posse putes?

Adams 1982, 208:

adams

(de)glubo: “to skin, flay, peel” cf. “skin off”

Ausonius, Epigram 79 “Inscribed Beneath the Picture of a Lusty Lady”

Beyond the genial joining of authorized sex
Sinful lust has discovered unnatural modes of love:
What the Lemnian lack posited to the heir of Herakles,
Or what the plays of Afranius in Roman garb presented
Or the total depravity that marked the Nolan people.
Somehow, in a single body, Crispa practices all three!
She masturbates, fellates, and rides with either hole—
So that she might not die frustrated, leaving anything untried.

LXXIX.—Subscriptum Picturae Mulieris impudicae

Praeter legitimi genialia foedera coetus
repperit obscenas veneres vitiosa libido:
Herculis heredi quam Lemnia suasit egestas,
quam toga facundi scaenis agitavit Afrani
et quam Nolanis capitalis luxus inussit.
Crispa tamen cunctas exercet corpore in uno:
deglubit, fellat, molitur per utramque cavernam,
ne quid inexpertum frustra moritura relinquat.

The Long Term Effects of Anger and Hate

Valerius Maximus, Memorable Words and Deeds 9.3. Praef.

“Anger, also, or hatred may inspire great waves of emotion in human hearts. The onset of the first is faster, but the second is more lasting in the desire to cause harm. Either feeling is full of turbulence and is never violent without some self-torture because it suffers pain when it wants to cause it, anxious from its bitter obsession that it might not win vengeance.

But there are the most clear examples of the particular property of these emotions which the gods themselves have desired be evident in famous individuals through something said or done rather rashly. Think of how great Hamilcar’s hate for the Roman people was! When he was gazing at his four sons when they were boys, he used to say that he was raising lion cubs of that number for the ruin of our empire! Instead, they converted their upbringing to the destruction of their own country, as it turned out.

That is how great the hate was in a boy’s heart, but it was equally fierce in a woman’s too. For the Queen of the Assyrians, Semiramis, when it was announced to her that Babylon was in rebellion as she was having her hair done, went out right away to put down the revolt with part of her hair still undone and she did not put her hair back in order before she regained power over the city. This is why there is a statue of her in Babylon where she is shown reaching for vengeance in wild haste.”

Ira quoque aut odium in pectoribus humanis magnos fluctus excitant, procursu celerior illa, nocendi cupidine hoc pertinacius, uterque consternationis plenus adfectus ac numquam sine tormento sui violentus, quia dolorem, cum inferre vult, patitur, amara sollicitudine ne non contingat ultio anxius. sed proprietatis eorum certissimae sunt imagines, quas <di> ipsi in claris personis aut dicto aliquo aut facto vehementiore conspici voluerunt.

Quam vehemens deinde adversus populum Romanum Hamilcaris odium! quattuor enim puerilis aetatis filios intuens, eiusdem numeri catulos leoninos in perniciem imperii nostri alere se praedicabat. digna nutrimenta quae in exitium patriae suae, ut evenit, <se> converterent!

ext. In puerili pectore tantum vis odii potuit, sed in muliebri quoque aeque multum valuit: namque Samiramis, Assyriorum regina, cum ei circa cultum capitis sui occupatae nuntiatum esset Babylona defecisse, altera parte crinium adhuc soluta protinus ad eam expugnandam cucurrit, nec prius decorem capillorum in ordinem quam urbem in potestatem suam redegit. quocirca statua eius Babylone posita est, illo habitu quo ad ultionem exigendam celeritate praecipiti tetendit.

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Carthaginian Coin

Trojan Fan Fic: Astyanax, The Boy Who Lived

In the tradition of Greek Myth, Hektor’s son Astyanax is well-known for being killed during the sack of the city. Other traditions weren’t having this. To wit, Servius:

Servius Danielis on Vergil, Aeneid, 9.264

devicta genitor (sc. Aeneas) quae cepit Arisba]

“Which his father took once Arisba was conquered…”

“(And yet, according to Homer, Arisba sent aid to the Trojans and was overcome by Achilles)…the city is called Arisba after the daughter of Merpos or Macareus who was the first wife of Paris. According to some authors, Abas, who wrote the Troika, related that after the Greeks left Troy, the rule of this city was given to Astyanax. Antenor expelled him once he had allied himself with the states neighboring where Arisba’s location. Aeneas took this badly and took up arms for Astyanax; once the expedition was prosecuted successfully, he returned the kingdom to Astyanax.”

[[atqui secundum Homerum Arisba Troianis misit auxilia et ab Achille subversa est …]] dicta est Arisba ab Meropis vel Macarei filia, quam primum Paris in coniugio habuit. quidam ab Abante, qui Troica scripsit, relatum ferunt, post discessum a Troia Graecorum Astyanacti ibi datum regnum. hunc ab Antenore expulsum sociatis sibi finitimis civitatibus, inter quas et Arisba fuit. Aeneam hoc aegre tulisse et pro Astyanacte arma cepisse, ac prospere gesta re Astyanacti restituisse regnum.

 

Image result for astyanax greek vase
Image taken from this article by Mary Louise Hart

F**k Aristotle [FTS Week]

Petrarch, de sua multorumque ignorantia:

I think that Aristotle was a great and learned man, but also that he was just a human, and for that reason I think that there are some things – nay, many things, which he was unable to know. I would say a little more if it be allowed by those who are better friends to sects than to the truth. I believe, and by Hercules I don’t doubt it, that he went totally off the rails not only in small matters (in which a mistake is a small and hardly dangerous thing), but even in the greatest things which bear upon the key point of our health. And though he may have discussed many things concerning felicity in the beginning and in the end of his Ethics, I will dare to say – and my detractors may shout as they like – that he was so deeply ignorant of true happiness that any pious old lady, or fisherman, or faithful pastor, or farmer would be happier, and perhaps even more subtle, in their knowledge of it.

Ego vero magnum quendam virum ac multiscium Aristotilem, sed fuisse hominem, et idcirco aliqua, imo et multa nescire potuisse arbitror; plus dicam, si per istos liceat non tam veri amicos quam sectarum: credo hercle, nec dubito, illum non in rebus tantum parvis, quarum parvus et minime periculosus est error, sed in maximis et spectantibus ad salutis summam aberrasse tota, ut aiunt, via. Et licet multa Ethicorum in principio et in fine de felicitate tractaverit, audebo dicere — clament ut libuerit censores mei — veram illum felicitatem sic penitus ignorasse, ut in eius cognitione, non dico subtilior, sed felicior fuerit vel quelibet anus pia, vel piscator pastorve fidelis, vel agricola.

On Second Thought, F**k This Life [FTS Week]

Seneca, Quaestiones Naturales 1.4:

It was hardly worth being born if I were not admitted to these things. For, what reason is there that I should be glad to be placed among the number of the living? So that I can swallow food and drink? So that I can stuff this needy and languid body which will perish if it doesn’t get filled? So that I can live as a minister to my own sick self? So that I can spend my time fearing the death for which all of us are born? Take away this inestimable good: life is not worth so much that I should sweat for it, that I should work myself into a heat for it.

File:Nuremberg chronicles f 105r 1.png

Nisi ad haec admitterer, non fuerat nasci. Quid enim erat, cur in numero uiuentium me positum esse gauderem? an ut cibos et potiones percolarem? ut hoc corpus causarium ac fluidum, periturumque nisi subinde impleatur, sarcirem, et uiuerem aegri minister? ut mortem timerem, cui omnes nascimur? Detrahe hoc inaestimabile bonum, non est uita tanti, ut sudem, ut aestuem.

F**k Y’all, My Treasure’s In Heaven! [FTS Week]

Orosius, History Against the Pagans 7.33:

“Meanwhile in parts of Africa, Firmus made himself the king of the provoked tribes of the Moors and laid waste to Africa and Mauretania. He gave Caesarea, the noblest city of Mauretania which had been taken by fraud and then filled with murder and flames, to the barbarians as a prize. Then count Theodosius, the father of the Theodosius who later ruled as emperor, was sent by Valentinian and broke the tribes of the Moors, who were scattered after many battles. He drove Firmus, now afflicted and oppressed, to death. Afterward, when he had with the most knowing foresight returned all of Africa with Mauretania to their previous states, he received the order (thanks to provoking and clamoring envy) that he was to be executed. He chose to be baptized in Carthage in order to remit his sins, and after he attained the sacrament of Christ which he had sought, he cheerfully offered his neck to the executioner following a glorious life, and secure of the life hereafter.”

Interea in Africae partibus Firmus sese excitatis Maurorum gentibus regem constituens Africam Mauretaniamque uastauit; Caesaream urbem nobilissimam Mauretaniae dolo captam, deinde caedibus incendiisque conpletam barbaris in praedam dedit. igitur comes Theodosius, Theodosii qui post imperio praefuit pater, a Valentiniano missus effusas Maurorum gentes multis proeliis fregit, ipsum Firmum afflictum et oppressum coegit ad mortem. post cum experientissima prouidentia totam cum Mauretania Africam meliorem pristinis reddidisset, instimulante et obrepente inuidia iussus interfici, apud Carthaginem baptizari in remissionem peccatorum praeoptauit ac postquam sacramentum Christi quod quaesierat adsecutus est, post gloriosam saeculi uitam etiam de uitae aeternitate securus percussori iugulum ultro praebuit.