Life and the Great Game: Some Ancient Passages on Spectacles

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Homer, Odyssey 8.147-8

“For as long as he lives, a man has no greater glory
than that which he wins with his own hands and feet”

οὐ μὲν γὰρ μεῖζον κλέος ἀνέρος, ὄφρα κεν ᾖσιν,
ἢ ὅ τι ποσσίν τε ῥέξῃ καὶ χερσὶν ἑῇσιν.

Diogenes Laertius, Life of Pythagoras 8.1

“Sosikrates in his Successions writes that when Pythagoras was asked by Leon the Tyrant of Plius what he was, he said “A philosopher”. And he was in the custom of comparing life to the Great Games because while some go there to compete, others go there to make money, even as some of the best go to watch. In the same way, in life, some grow up in servile positions, Pythagoras used to say, hunting for fame and profit while the philosopher hunts for the truth. That’s enough of that.”

Σωσικράτης δ᾿ ἐν Διαδοχαῖς φησιν αὐτὸν ἐρωτηθέντα ὑπὸ Λέοντος τοῦ Φλιασίων τυράννου τίς εἴη, φιλόσοφος, εἰπεῖν. καὶ τὸν βίον ἐοικέναι πανηγύρει· ὡς οὖν εἰς ταύτην οἱ μὲν ἀγωνιούμενοι, οἱ δὲ κατ᾿ ἐμπορίαν, οἱ δέ γε βέλτιστοι ἔρχονται θεαταί, οὕτως ἐν τῷ βίῳ οἱ μὲν ἀνδραποδώδεις, ἔφη, φύονται δόξης καὶ πλεονεξίας θηραταί, οἱ δὲ φιλόσοφοι τῆς ἀληθείας. καὶ τάδε μὲν ὧδε.

Tertullian, De Spectaculis

“This will be enough regarding the stained origin of games in idolatry”
Sed haec satis erunt ad originis de idololatria reatum.

102v
“How many ways have we shown that nothing which has to do with these games pleases god!”

Quot adhuc modis probavimus, nihil ex his quae spectaculis deputantur placitum deo esse!

Plutarch, Progress in Virtue 79F

Once when Aeschylus was watching a boxing match at the Isthmian games, one of the men was hit and the audience screamed out. He elbowed Ion of Chios and said, “Do you see what training is like? The man who was hit stays silent and the spectators yell!”

Αἰσχύλος μὲν γὰρ Ἰσθμοῖ θεώμενος ἀγῶνα πυκτῶν, ἐπεὶ πληγέντος τοῦ ἑτέρου τὸ θέατρον ἐξέκραγε, νύξας Ἴωνα τὸν Χῖον “ὁρᾷς,” ἔφη, “οἷον ἡ ἄσκησίς ἐστιν; ὁ πεπληγὼς σιωπᾷ, οἱ δὲ θεώμενοι βοῶσιν.”

Pindar, Nem. 4.6

“The story of deeds lives longer than deeds themselves”

ῥῆμα δ’ ἐργμάτων χρονιώτερον βιοτεύει

Cicero, De Senectute 58

“Let others have weapons, horses, spears, fencing-foils, ball games, swimming competitions, races, and leave to the old men dice and knucklebones for games. Or let that go too since old age can be happy without it.”

Sibi habeant igitur arma, sibi equos, sibi hastas, sibi clavam et pilam, sibi natationes1 atque cursus; nobis senibus ex lusionibus multis talos relinquant et tesseras; id ipsum ut2 lubebit, quoniam sine eis beata esse senectus potest.

Lucretius, De Rerum Natura 4.973-984

“And whenever people for many days in a row
Have given endless attention to games, we see that many
Have stopped actually absorbing these things with their senses
Even though there are paths still open in the mind
By which the representations of things may enter.
For many days in this way the same things are seen
Before their eyes and they stay awake so that they might seem
To see dancers moving their gentle limps
Or brush with their ears the liquid song of the lyre
And the talking chords, and to sense again that same concord
And the wild spectacular with its bright scene.”

Et quicumque dies multos ex ordine ludis
adsiduas dederunt operas, plerumque videmus,
cum iam destiterunt ea sensibus usurpare,
relicuas tamen esse vias in mente patentis,
qua possint eadem rerum simulacra venire.
per multos itaque illa dies eadem obversantur
ante oculos, etiam vigilantes ut videantur
cernere saltantis et mollia membra moventis,
et citharae liquidum carmen chordasque loquentis
auribus accipere, et consessum cernere eundem
scenaique simul varios splendere decores.

Horace, Epistles 1.19.48-9

“Sport tends to give rise to heated strife and anger, anger in turns brings savage feuds and war to the death”.

ludus enim genuit trepidum certamen et iram, ira truces inimicitias et funebre bellum.

Xenophanes, Fragment 2. 16-19

“Swiftness of feet—the thing honored most in all of man’s acts of strength in the contest—could never make a city governed well.”

οὐδὲ μὲν εἰ ταχυτῆτι ποδῶν, τόπερ ἐστὶ πρότιμον,
ῥώμης ὅσσ’ ἀνδρῶν ἔργ’ ἐν ἀγῶνι πέλει,
τούνεκεν ἂν δὴ μᾶλλον ἐν εὐνομίηι πόλις εἴη·

Image result for Ancient Greek athletic competitions

Retreat too Far into Darkness and You’ll Never See the Light

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Seneca, Moral Epistles 3.4-6

“There’s a certain kind of person who tells everyone they meet details that should only be entrusted to friends and they unburden themselves on any available ear of whatever is annoying them. Other people withhold their true feeling from those closest to them–and, if they could, they would suppress every secret deep inside, distrustful even of themselves.

But neither way is right. It is as much a fault to trust everyone as it is to trust no one. The former mistake, however, I might call somewhat innocent, while the latter is safer. Really, you should criticize people who take both approaches, those who are always restless and those who are ever still. For delight in being busy is not rigor but instead is the treadmill of an unsettled mind. And yet it is not true rest to consider all movement annoying–that’s laziness and inattention.

So, take to mind instead this saying I read from Pomponius: “Some people retreat into shadows so far that they believe dark whatever is in the light.”

Quidam quae tantum amicis committenda sunt, obviis narrant et in quaslibet aures, quicquid illos urserit, exonerant. Quidam rursus etiam carissimorum conscientiam reformidant, et si possent, ne sibi quidem credituri interius premunt omne secretum. Neutrum faciendum est. Utrumque enim vitium est, et omnibus credere et nulli. Sed alterum honestius dixerim vitium, alterum tutius: sic utrosque reprehendas, et eos qui semper inquieti sunt, et eos qui semper quiescunt. Nam illa tumultu gaudens non est industria, sed exagitatae mentis concursatio. Et haec non est quies, quae motum omnem molestiam iudicat, sed dissolutio et languor. Itaque hoc, quod apud Pomponium legi, animo mandabitur: “quidam adeo in latebras refugerunt, ut putent in turbido esse, quicquid in luce est.” 

black and white photograph of light streaming from a paned window onto the walls of a dim factory. the room is otherwise empty
Frits De Long, “Light and Shadow” 2013

Becoming a Person and the Search for Happiness

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Dio Chrysostom, Discourse 24, On Happiness

“Most people don’t really think at all about what kinds of people they should be nor what is best for a person, what goal they should do everything else in pursuing. But individually, some work at becoming equestrians, leading armies, becoming athletes, or musicians, or farmers, or orators. Yet, they do not understand or even try to figure out what use each of these things really is for them or what benefit might they might bring.

And so, while some certainly become good horsemen–those who pursue this and care about it–and others will get better at wrestling and boxing and running and the other games or in not messing up their harvest or sailing without destroying their ship; and still some learn how to play music better than others. But it is impossible to find one person among them who is good and wise enough to know this one thing: what kind of person is useful and intelligent?”

Οἱ πολλοὶ ἄνθρωποι καθόλου μὲν οὐδὲν πεφροντίκασιν ὁποίους χρὴ εἶναι οὐδὲ ὅ τι βέλτιστον ἀνθρώπῳ ἐστίν, οὗ ἕνεκα χρὴ πάντα τἄλλα πράττειν, ἰδίᾳ δὲ ἐσπουδάκασιν οἱ μὲν ἱππεύειν, οἱ δὲ στρατηγεῖν, οἱ δὲ περὶ ἀγωνίαν, οἱ δὲ περὶ μουσικήν, ἄλλοι περὶ γεωργίαν, ἄλλοι δύνασθαι λέγειν. ἥντινα δὲ χρείαν αὐτοῖς ἔχει τούτων ἕκαστον ἢ τί τὸ ὄφελος ἐξ αὐτοῦ γίγνοιτ᾿ ἄν, οὐκ ἴσασιν οὐδὲ ζητοῦσιν.

τοιγαροῦν ἱππεῖς μὲν ἀγαθοὶ γίγνονταί τινες, οἳ ἂν φιλοπονῶσιν αὐτὸ καὶ1 ἐκμελετῶσι, καὶ παλαῖσαι ἄλλοι ἄλλων ἱκανώτεροι καὶ πυκτεῦσαι καὶ δραμεῖν καὶ τἄλλα ἀγωνίσασθαι, καὶ τοῦ σπόρου μὴ διαμαρτεῖν, καὶ πλέοντες μὴ διαφθεῖραι τὴν ναῦν, καὶ τὰ κατὰ μουσικήν τινες ἐπίστανται βέλτιον ἑτέρων· ἀγαθὸν δὲ ἄνδρα καὶ φρόνιμον, καὶ αὐτὸ τοῦτο εἰδότα ὅστις ἐστὶν ὁ χρηστὸς ἀνὴρ καὶ νοῦν ἔχων, οὐδένα τούτων ἔστιν εὑρεῖν.

An image generated by DALL•E of an ancient mosaic of comic masks. There are three masks. The left and right are partially cut off. The background is red. The masks have pale skin, wide-open mouths, big noses, and piercing eyes.

Someone Moved My Chair! Seneca Wants You to Focus

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Seneca, Moral Epistle 2.1-3

“Based on what you are writing to me and from what I hear, I am developing a positive opinion about you. You don’t run around in every direction or disrupt yourself by moving all the time–that kind of distraction is the mark of a sickly spirit. I guess I think that the first indication of a well-put together mind is the ability to stand still and spend time with one’s self.

But beware! Don’t let that reading of a wide number of authors and every kind of text make you absent-minded and flighty. It is best to tarry among a set number of generational talents and soak up their work, if you want to get ideas that will take firm root in your mind.

What is everywhere is nowhere. When someone spends their life travelling all over the place, it turns out that they know many people but have no friends. It works the same way for people who try to get deeply familiar with no individual author but rush around them all in a hurry.

Food is useless if the body can’t absorb it and it exits the stomach as soon as as it is consumed; nothing undermines health as much as changing medicine constantly; no wound heals if different salves are applied one after another. A plant moved too frequently never grows strong.

There is nothing so useful that it is helpful in motion. Too many books are a distraction.”

Ex iis quae mihi scribis, et ex iis quae audio, bonam spem de te concipio; non discurris nec locorum mutationibus inquietaris. Aegri animi ista iactatio est. Primum argumentum conpositae mentis existimo posse consistere et secum morari.

Illud autem vide, ne ista lectio auctorum multorum et omnis generis voluminum habeat aliquid vagum et instabile. Certis ingeniis inmorari et innutriri oportet, si velis aliquid trahere, quod in animo fideliter sedeat.

Nusquam est, qui ubique est. Vitam in peregrinatione exigentibus hoc evenit, ut multa hospitia habeant, nullas amicitias. Idem accidat necesse est iis, qui nullius se ingenio familiariter applicant, sed omnia cursim et properantes transmittunt.

Non prodest cibus nec corpori accedit, qui statim sumptus emittitur; nihil aeque sanitatem impedit quam remediorum crebra mutatio; non venit vulnus ad cicatricem, in quo medicamenta temptantur; non convalescit planta, quae saepe transfertur. Nihil tam utile est, ut in transitu prosit. Distringit librorum multitudo.

istoric works in a Bookshelf in the Prunksaal (State Hall) of the Imperial Library of the Austrian National Library in Vienna.
istoric works in a Bookshelf in the Prunksaal (State Hall) of the Imperial Library of the Austrian National Library in Vienna.

Debt and the Value of Time

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Seneca, Moral Epistle 1.3

“Everything is foreign to us, Lucilius, except for time alone. Nature gave us possession of this single thing, so light and slippery that anyone who wants can separate us from it.

But how great is mortal foolishness! We permit the smallest and commonest things which can be replaced with certainty to be charged against us when we already have them! No one believes they are in debt when they have received time, even though it is the one thing that even a thankful debtor can never repay.'”

Omnia, Lucili, aliena sunt, tempus tantum nostrum est. In huius rei unius fugacis ac lubricae possessionem natura nos misit, ex qua expellit quicumque vult. Et tanta stultitia mortalium est, ut quae minima et vilissima sunt, certe reparabilia, imputari sibi, cum impetravere, patiantur: nemo se iudicet quicquam debere, qui tempus accepit, cum interim hoc unum est, quod ne gratus quidem potest reddere.

Picture of oil painting with an old male figure cutting the wings of a cherubic child
Andries Cornelis Lens , “Time Clipping Cupid’s Wings”

A Prayer for Caesar

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Martial, Epigrams 7.60.

Reverend sovereign of the Tarpeian palace
Whom we recognize as the Thunderer
By our leader’s safekeeping:
Everyone importunes you with prayers for himself,
And asks that you do what you gods can do.
But don’t be vexed with me, Jupiter,
As if I too were impertinent:
I ask nothing for myself.
It’s for Caesar I must petition you.
Then for myself, it’s Caesar I must petition.

Tarpeiae venerande rector aulae,
Quem salvo duce credimus Tonantem,
Cum votis sibi quisque te fatiget
Et poscat dare, quae dei potestis:
Nil pro me mihi, Iuppiter, petenti
Ne suscensueris velut superbo.
Te pro Caesare debeo rogare:
Pro me debeo Caesarem rogare.

color photography of a small bronze statue of Jupiter. He is raising his left hand as if holding a thunderbolt. He is nude with a cloak draped over his upraised arm
Bronze statuette of Jupiter
with a thunderbolt in the left hand.
Late 1st century CE.
Metropolitan Museum of Art.

Larry Benn has a B.A. in English Literature from Harvard College, an M.Phil in English Literature from Oxford University, and a J.D. from Yale Law School. Making amends for a working life misspent in finance, he’s now a hobbyist in ancient languages and blogs at featsofgreek.blogspot.com.

The Evidence from Madness: Aristotle on the Mind-Body Problem

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Aristotle, Physiognomics 808b

“[in this case] the soul and the body would experience things together, but they would not have the same reactions as one another. But, now, it is entirely clear that one follows another. This is especially obvious from the following. For madness seems to be a matter of the mind; doctors, however, respond to it by cleansing the body with medicines and also by telling them to pursue certain habits in life which may relieve the mind of madness.

So, the form of the body is relieved by treatments to the body at the very same time that the soul is freed from madness. Since they are both relieved together, it is clear that their reactions are in synchrony. It is also clear from this that the forms special to the body are similar to the capabilities of the mind, with the result that all similarities in living things are clear signs of some kind of sameness.”

ἡ ψυχή τε καὶ τὸ σῶμα συμπαθῆ, οὐ μέντοι συνδιατελοῦντα ἀλλήλοις. νῦν δὲ καταφανὲς ὅτι ἑκάτερον ἑκατέρῳ ἕπεται. μάλιστα μέντοι ἐκ τοῦδε δῆλον γένοιτο. μανία γὰρ δοκεῖ εἶναι περὶ ψυχήν, καὶ οἱ ἰατροὶ φαρμάκοις καθαίροντες τὸ σῶμα καὶ διαίταις τισὶ πρὸς αὐτοῖς χρησάμενοι ἀπαλλάττουσι τὴν ψυχὴν τῆς μανίας. ταῖς δὴ τοῦ σώματος θεραπείαις καὶ ἅμα ἥ τε τοῦ σώματος μορφὴ λέλυται καὶ ἡ ψυχὴ μανίας ἀπήλλακται. ἐπειδὴ οὖν ἅμα ἀμφότερα λύονται, δῆλον ὅτι συνδιατελοῦσιν ἀλλήλοις. συμφανὲς δὲ καὶ ὅτι ταῖς δυνάμεσι τῆς ψυχῆς ὅμοιαι αἱ μορφαὶ τοῖς σώμασιν ἐπιγίνονται, ὥστ᾿ ἐστὶν ἅπαντα ὅμοια ἐν τοῖς ζῴοις τοῦ αὐτοῦ τινὸς δηλωτικά.

Epictetus, Fr. 26

“Epictetus used to say, ‘you’re a tiny soul lugging around a corpse’.”

Ψυχάριον εἶ βαστάζον νεκρόν, ὡς Ἐπίκτητος ἔλεγεν.

Add_ms_37049_f038v
London, British Library, MS Additional 37049, f. 38v

How To Be a Real Toady: Cleisophos and Philip

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Athenaeus, Deipnosophists 6.248f-249A

“Satyrus writes in his Life of Philip: “When Philip lost his eye, Cleisophos followed him with the same eyed bandaged. And later, when Philip’s leg was wounded, Cleisophos accompanied the king, limping. And if Philip should ever find any food bitter, Cleisophos would squeeze his face together as if he were eating too!” In the land of Arabia, they used to do this sort of thing not for sake of flattery but according to polite custom: if one of the king’s limbs were wounded, they would act as if they suffered the same malady, although they also thought it was ridiculous to be eager to be buried with him when he died, they did not hold the same belief for emulating his suffering when he was wounded.”

Philip_II_of_Macedon

Σάτυρος δ’ ἐν τῷ Φιλίππου βίῳ (FHG III 161) ‘ὅτε, φησί, Φίλιππος τὸν ὀφθαλμὸν ἐξεκόπη συμπροῆλθεν αὐτῷ καὶ ὁ Κλείσοφος τελαμωνισθεὶς τὸν αὐτὸν ὀφθαλμόν. καὶ πάλιν ὅτε τὸ σκέλος ἐπηρώθη, σκάζων συνεξώδευε τῷ βασιλεῖ. καὶ εἴ ποτε δριμὺ προσφέροιτο τῶν ἐδεσμάτων ὁ Φίλιππος, αὐτὸς συνέστρεφε τὴν ὄψιν ὡς συνδαινύμενος’. ἐν δὲ τῇ ᾿Αράβων χώρᾳ οὐχ ὡς ἐν κολακείᾳ τοῦτ’ ἐποίουν, ἀλλὰ κατά τι νόμιμον, βασιλέως πηρωθέντος τι τῶν μελῶν συνυποκρίνεσθαι τὸ ὅμοιον πάθος, ἐπεὶ καὶ γέλοιον νομίζουσιν ἀποθανόντι μὲν αὐτῷ σπουδάζειν συγκατορύττεσθαι, πηρωθέντι δὲ μὴ χαρίζεσθαι τὴν ἴσην δόξαν τοῦ πάθους. Νικόλαος δ’ ὁ Δαμασκηνὸς

 

Folk Etymologies: Useless and Uneducated in Homer

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Homer, Od. 8.176-177

“Thus, you have a conspicuous appearance, but no god
could make you different: your mind is useless.”

ὡς καὶ σοὶ εἶδος μὲν ἀριπρεπές, οὐδέ κεν ἄλλως
οὐδὲ θεὸς τεύξειε, νόον δ’ ἀποφώλιός ἐσσι

Schol. ad Od. 8.177.12-14

“Apopholios properly means someone who is not worthy to be numbered among men as a complete person, one who is lacking the use of words or deeds for the proper occasions. They also call schools phôleoi. Therefore, someone who has not gone to school is called useless, i.e. unschooled”

καὶ ἔστι κυρίως ἀποφώλιος ὁ μὴ ἄξιος συναριθμεῖσθαι ἀνδρῶν ὁλότητι ἐν φωτὶ, ἤγουν ἐν καιρῷ ἔργων ἢ λόγων δεομένῳ. φωλεοὺς λέγουσι τὰ παιδευτήρια. ὁ γοῦν μὴ φοιτῶν εἰς τὰ παιδευτήρια λέγεται ἀποφώλιος. E.

Schol. ad. Od. 5.182

“Apophôlia: uneducated things. For phôleoi are schools. Or, they are things which someone shouldn’t declare because they are ineloquent or lack understanding”

ἀποφώλια] ἀπαίδευτα. φωλεοὶ γὰρ τὰ παιδευτήρια. ἢ ἃ οὐκ ἄν τις ἀποφήναιτο ὡς ἄρρητα ἢ ἀσύνετα. P.V.

Hesychius

“Apophôlios: empty, unesteemed, simple. Or, uneducated.”

†ἀποφώλιος· μάταιος. ἀδόκιμος, εὐτελής. ἢ ἀπαίδευτος (θ 177) p

Etymologicum Genuinum 

….“this comes from phôleon: for schools are called phôleoi because people linger and spend time in them. Therefore they call uneducated people apophôlioi.”

γέγονε δὲ παρὰ τὸν φωλεόν· φωλεοὶ γὰρ λέγονται τὰ παιδευτήρια παρὰ τὸ ἐν αὐτοῖς φωλεύειν καὶ διατρίβειν. τοὺς οὖν ἀδιδάκτους ἀποφωλίους ἐκάλουν.

  LSJ

φωλεύεω, “to lurk in a hole or a den”….“to lie hidden”

 

More Etymologies: Notes (from Perseus)

[177] ἀποφώλιος. The derivation of this word is most uncertain; it is commonly compounded of “ἀπὸ-ὄφελος” [from ophellos, “use”], while others refer it to a root “φα”, ‘to blow,’ or to “ἀπάφεσθαι”, ‘to cheat.’ Autenrieth proposes to refer the latter part of the word to the same root as “φύω” and “φώς”, so as to mean, ‘grown out of shape.’

Absentmindedness is…uh, What?

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I lose my campus ID every 6 months or so; each morning, finding my keys is a wild adventure even though they are almost always in the same place…

Theophrastus, Characters: Absentmindedness

“To give it a definition, absent-mindedness, is a slowness of mind in speech and actions. An absent-minded person is the kind of person who:

Even after making a calculation with counters and coming to a sum asks the person sitting next to him, “What’s this”?

If he is called to court and meant to go, forgets and goes to the country;

If he is watching something at the theater, he is left alone when he falls a sleep;

When he eats too much he gets up at night for the bathroom and is bitten by the neighbor’s dog.

When he gets something and puts it away, is not able to find it when he looks for it;

When he learns that one of his friends has died and he should attend the funeral, he frowns and cries but says “it’s for the best”

When he gets money paid back to him he is sure to ask for proof of receipt.

He fights with his slave because he didn’t buy cucumbers even though it is winter.

He makes his children practice wrestling and running until they are exhausted.

When he is cooking bean soup in the country, he salts the pan twice, ruining the food.”

(1) ἔστι δὲ ἡ ἀναισθησία, ὡς ὅρῳ εἰπεῖν, βραδυτὴς ψυχῆς ἐν λόγοις καὶ πράξεσιν, ὁ δὲ ἀναίσθητος τοιοῦτός τις,

(2) οἷος λογισάμενος ταῖς ψήφοις καὶ κεφάλαιον ποιήσας ἐρωτᾶν τὸν παρακαθήμενον· “τί γίνεται;”

(3) καὶ δίκην φεύγων καὶ ταύτην εἰσιέναι μέλλων ἐπιλαθόμενος εἰς ἀγρὸν πορεύεσθαι.

(4) καὶ θεωρῶν ἐν τῷ θεάτρῳ μόνος καταλείπεσθαι καθεύδων.

(5) καὶ πολλὰ φαγὼν καὶ τῆς νυκτὸς ἐπὶ θάκου ἀνιστάμενος ὑπὸ κυνὸς τῆς τοῦ γείτονος δηχθῆναι.

(6) καὶ λαβών <τι> καὶ ἀποθεὶς αὐτός, τοῦτο ζητεῖν καὶ μὴ δύνασθαι εὑρεῖν.

(7) καὶ ἀπαγγέλλοντος αὐτῷ ὅτι τετελεύτηκέ τις αὐτοῦ τῶν φίλων, ἵνα παραγένηται, σκυθρωπάσας καὶ δακρύσας εἰπεῖν· “ἀγαθῇ τύχῃ.”

(8) δεινὸς δὲ καὶ ἀπολαμβάνων ἀργύριον ὀφειλόμενον μάρτυρας παραλαβεῖν.

(9) καὶ χειμῶνος ὄντος μάχεσθαι τῷ παιδὶ ὅτι σικύους οὐκ ἠγόρασεν.

(10) καὶ τὰ παιδία ἑαυτοῦ παλαίειν ἀναγκάζων καὶ τροχάζειν εἰς κόπον ἐμβάλλειν.

(11) καὶ ἐν ἀγρῷ αὐτὸς φακῆν ἕψων δὶς ἅλας εἰς τὴν χύτραν ἐμβαλὼν ἄβρωτον ποιῆσαι..

Forgetfuljones01
Forgetful Jones, a Muppet you have likely forgotten.