The Growth of Virtue and Needs of Friends

Pindar, Nemean 8.40-5

“Excellence grows just like a tree
Nourished on pale dew
Once it is raised up among
The wise and righteous to point toward
The watery sky.

Friends have all kinds of needs:
Help during suffering is foremost,
But joy also longs to make sure we see
Trust.”

αὔξεται δ᾿ ἀρετά, χλωραῖς ἐέρσαις
ὡς ὅτε δένδρεον ᾄσσει,
<ἐν> σοφοῖς ἀνδρῶν ἀερθεῖσ᾿
ἐν δικαίοις τε πρὸς ὑγρόν
αἰθέρα. χρεῖαι δὲ παντοῖαι φίλων ἀν-
δρῶν· τὰ μὲν ἀμφὶ πόνοις
ὑπερώτατα, μαστεύει δὲ καὶ
τέρψις ἐν ὄμμασι θέσθαι
πιστόν….

Photograph of an oil painting with a young boy under a tree pointing in conversation to a dog. There is a sheep in the background
Edmund Bristow, “trust”. 1878 RCIN 406224 from Wikimedia Commons

Writing Your Way Out of Misery

Cicero, De Natura Deorum 1.4

“Many scholars of Greek studies were not able to communicate what they could teach to their own people because they were unsure that they could share in Latin what they had learned from the Greeks. But I think that in style we have made such improvement that the Greeks do not defeat us even in abundance of words.

The great sickness and heavy pain of our fortune also compelled my mind to this work. If I could have discovered any greater relief, I would not have taken refuge in this most potent comfort. Indeed, I was incapable of enjoying this in any other way that not merely reading books but also writing a monograph on all of philosophy.

We most readily come to learn every part of a subject and all of its parameters when all the questions are explained by writing. And philosophy, moreover, is a certain kind of marvelous continuation and series of things where different ideas appear to be interwoven with each other and they all connect in some way and are bound together.”

Complures enim Graecis institutionibus eruditi ea quae didicerant cum civibus suis communicare non poterant, quod ilia quae a Graecis accepissent Latine dici posse diffiderent: quo in genere tantum profecisse videmur ut a Graecis ne verborum quidem copia vinceremur. Hortata etiam est ut me ad haec conferrem animi aegritudo fortunae magna et gravi commota iniuria; cuius si maiorem aliquam levationem reperire potuissem, non ad hanc potissimum confugissem, ea vero ipsa nulla ratione melius frui potui quam si me non modo ad legendos libros sed etiam ad totam philosophiam pertractandam dedissem. Omnes autem eius partes atque omnia membra tum facillume noscuntur cum totae quaestiones scribendo explicantur; est enim admirabilis quaedam continuatio seriesque rerum, ut alia ex alia nexa et omnes inter se aptae conligataeque videantur.

Cicero, after 10 months in quarantine

Highways of Words and Rough Sailing

Pindar Nemean 6. 52-56

“Older poets found these subjects
To be an elevated highway;
I follow it even though I have concern–
The wave that is always turning
Right into the front of the ship
Is said to cause everyone’s heart
The most trouble.”

καὶ ταῦτα μὲν παλαιότεροι
ὁδὸν ἀμαξιτὸν εὗρον· ἕπο-
μαι δὲ καὶ αὐτὸς ἔχων μελέταν·
τὸ δὲ πὰρ ποδὶ ναὸς ἑλισσόμενον αἰεὶ κυμάτων
λέγεται παντὶ μάλιστα δονεῖν

Color image close up of a Grek vase showing a ship with sail opened, men at oar rowing, and a prominent figure steering
On the internal surface, around the rim, four ships. Cemetery of Ancient Thera. 3rd quarter of the 6th cent. BC Archaeological Museum of Thera. [Wikimedia Commons]

Crying Everyone’s Tears

Euripides, Trojan Women 101-106.

Hecuba:
When fortune changes, get used to it.
Sail with the sea. Sail where fortune goes.
Don’t even steer life’s prow into the waves;
Let fortune do the sailing.
Ah me! Ah me!
There’s nothing for me, a wretch, not to cry about.

μεταβαλλομένου δαίμονος ἀνσχου.
πλεῖ κατὰ πορθμόν, πλεῖ κατὰ δαίμονα,
μηδὲ προσίστη πρῷραν βιότου
πρὸς κῦμα πλέουσα τύχαισιν.
αἰαῖ αἰαῖ.
τί γὰρ οὐ πάρα μοι μελέᾳ στενάχειν . . .

What does it mean to steer life’s prow into the waves?

David Kovacs explains in his commentary that a captain turns his ship’s prow into the waves to avoid capsizing. Not to do so then–Hecuba’s counsel–is to despair of saving the craft, and by extension, one’s own self.

Why this harsh advice from Hecuba? Because, as the final line of the quoted passage says, her world has been reduced to a thoroughgoing lament (her country, children, and husband have been lost).

The scholiast unpacks the nautical metaphor this way:

“The ship suffers damage regardless of whether it sails into the waves or into the wind. That being the case, she says don’t station yourself  against fortune by sailing into the waves.”

ὅταν γὰρ ἢ ναῦς πρὸς χῦμα ἡ πρὸς ἄνεμον πλέῃ, βλάπτεται. σὺ οὖν, φησὶ, πλέουσα πρὸς χῦμα μὴ ἀνθίστασο τῇ τύχῃ [Eduard Schwartz. Scholia in Euripidem.II.351]

The invocation might seem a bit off kilter, but Jean-Sartre’s Les Troyennes (his adaptation of Euripides’ Trojan women) nicely draws out the nihilism of Hecuba’s counsel. In addition, as if to underline the extreme character of her words, Sartre adds a line in which she resists the very philosophy she’s articulating:

Jean-Paul Sartre. Trojan Women. Scene III.

Hecuba:
Fortune turns: learn to be patient.
What good are regrets?
Why live life against the current?
Go with it! Go with it!
Destiny takes you: let yourself be carried.
Ah, I can’t accept this.
Pain, o my pain,
There’s no pain in the world which isn’t mine!

La chance tourne: apprends la patience.
A quoi bon les regrets?
Pourquoi vivre à contre-courant?
Dérive! Dérive!
Le destin t’entraîne: laisse-toi porter.
Je ne peux pas me résigner.
Douleurs, Ô mes douleurs,
il n’est pas une douleur au monde qui ne soit mienne!

Black an white photography of a woodcut. A stulized skeletal woman in black with head on her own shoulder and hands across her body
Kathe Kollwitz. The Widow I.
Woodcut on paper. 1921-1922.
Tate Museum, London.

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.

A True Note of Praise

Pindar, Nemean 7. 61-69

“I am a guest here, holding off shadowy blame–
I will praise my dear friend and bring him
Real glory like streams of water.
This is the correct payment for good people

If any Achaean man approaches he will not criticize me,
Even one living beyond the Ionian sea.

I rely on hospitality too–and I shine bright
In the sight of these townspeople because I haven’t cross a line
Once I removed everything forced on me from my way.
Let the rest of time come kindly.

Someone who knows me will inform
If I ever near a corrupt word with a false tune.”

ξεῖνός εἰμι· σκοτεινὸν ἀπέχων ψόγον,
ὕδατος ὥτε ῥοὰς φίλον ἐς ἄνδρ᾿ ἄγων
κλέος ἐτήτυμον αἰνέσω·
ποτίφορος δ᾿ ἀγαθοῖσι μισθὸς οὗτος.
ἐὼν δ᾿ ἐγγὺς Ἀχαιὸς οὐ μέμψεταί μ᾿ ἀνήρ
Ἰονίας ὑπὲρ ἁλὸς οἰ-
κέων, καὶ προξενίᾳ πέποιθ᾿, ἔν τε δαμόταις
ὄμματι δέρκομαι λαμπρόν, οὐχ ὑπερβαλών,
βίαια πάντ᾿ ἐκ ποδὸς ἐρύσαις· ὁ δε λοιπὸς εὔφρων
ποτὶ χρόνος ἕρποι. μαθὼν δέ τις ἀνερεῖ,
εἰ πὰρ μέλος ἔρχομαι ψάγιον ὄαρον ἐννέπων.

Color photograph of a vase painting. A woman plays a pipe on the left side; a man leans back with his hand on his head listening on the right
Column crater in red figure, ca 420 BC, Pantoxena Painter. Side Aː Symposium scene, youth and female double-flute player, detail. Archaeological Museum of Agrigento, C 1582. from Wikimedia commons

Making Ends Meet as a Visiting Professor in the Humanities

“The man-hunter and the job-hunter have succeeded the hunter and warfare and welfare merge in a way of life as completely as any Paleolithic or Stone Age society.”

–Marshall McLuhan, in his 1971 Convocation address at the University of Alberta.

26 December 2022

I had not previously been a radical job-seeker until April of 2020. Prior to this time, I had been active in seeking tenure-track jobs in Classics and Ancient History, but only rarely looked beyond these opportunities. (You can read about the present state of the job market in Humanities disciplines here and here.) It was in April 2020 that the university I was working for in Edmonton announced that they would not proceed with their scheduled courses for spring and summer, adapted to the pandemic-induced online mode of delivery.

This meant that my job for the summer, to teach Classical Mythology, had been canceled and I was out $7800 for July and August, on which my family of four was going to survive until my regular teaching resumed again in September 2020. We had our second child in September 2019 and my wife, a high school teacher, was just gearing up to return to work after her maternity leave. (Learn more about how maternity leave is punished in education and academia here.)

So, April arrived, and I had nothing lined up to carry us through beyond the first week of July. Luckily, the course I usually teach for a college in Cold Lake, AB, is set up as an online course, so that proceeded as usual, and I had a steady income from when teaching ended at my main employer in Edmonton until July.

At this time, I was working a three-year Sessional-Extended Contract, which includes guaranteed 3-3 teaching from September to April, compensated at 7800 CAD per course. Usually, I taught nine or ten courses per year between Edmonton and Cold Lake, bringing my income to what I would consider sustainable levels, between seventy and eighty thousand Canadian dollars.

The pandemic-related work stoppage was a big shock for me, as it came on the heels of two tenure-track searches for Classics faculty at my main employer, where they had passed me over. Now, I was laid off in the most sensitive time, when the Canadian Prime Minister was frequently on the news asking institutions to retain their employees as much as they could, and I realized I could not keep doing the same things and expecting different results.

I changed my academic job-search strategy to apply also for the short term, visiting positions. We had had a family agreement that we would only move if I got a permanent job, because my wife was happy with her work as a teacher. Now, because of the pandemic and hiring priorities, I could no longer rely on my main employer in Edmonton as a stable source of income. I needed to work at a different university, so I cast my net wide.

At the same time, I was idle and frustrated during the first pandemic restrictions, having only my online employment in Cold Lake as a connection to the outside world. I went looking for local jobs, and I started serving as a handyman for the condo corporation where we owned our home, and started delivering food for an organic food start-up in Edmonton.

This gave me renewed confidence. It felt OK that I had lost my ordinary work and picked up these odds and ends. But something else was about to change as my main employer, who had just laid me off, sent me a new contract for September, asking me to sign by a certain date, and Memorial University asked to discuss my application for the 8-month Visiting Assistant Professorship.

Long story short, I took the Memorial offer. I told my employer in Edmonton that I couldn’t teach for them in 2020-21, we sold our house, and moved from Edmonton, AB, to St. John’s, NL. The shock of moving from the lowest-taxed jurisdiction in Canada to the highest, at the same time as living apart from everyone in our new home because of the pandemic, took its toll on my family. My wife doubted whether this had been a reasonable choice for us.

This shock wore off in about nine months and we started to enjoy our time here very much; life and work returned to normal. Everything was about 30% more expensive than we were used to, but we adjusted. What we, and everyone else on earth, did not expect was the massive inflation of late 2021 and 2022. The shock of that put me back in my April 2020 mindset.

We did the math. Over the course of 2021, I lost $7000 dollars in purchasing power. That’s a big hit to a $56,000 annual income. (Yes, I am one of those who moved across the country for lower pay and more prestige.) In 2022, my salary lost another $7000 in value. Now, I am working my visiting professorship for $42,000 in 2020 dollars. This is very bad.

I had free time coming after I submitted grades in December, so I took a risk and worked as a mall Santa for two weeks. That was the very definition of an “odd job,” but it bought our family what we would consider an ordinary Christmas, which we otherwise would not have been able to afford.

The Santa job ended, and here I sit, working as a security guard in a hotel. I hope that working this job part-time alongside my full-time academic work will help us survive the global affordability crisis, and I hope the best for everyone struggling with these issues.

Picture of man with brown hair and glasses smiling from a hotel lobby

Kevin Solez, PhD

Visiting Assistant Professor of Classics at Memorial University of Newfoundland and Labrador St. John’s, NL, Canada (kevin_solez@hotmail.com)

 

 

Everyone Dies; And Homer Lies

Pindar, Nemean 7. 17-26

“Wise people know the wind that is coming
On the third day and they suffer not for profit:
The rich and poor all make that journey
Along the tomb of death.

I think that the story of Odysseus
Has been exaggerated beyond his real suffering
Thanks to sweet-versed Homer—
There’s some beauty in his lies and flying design—
His skill tricks us as he distracts us with stories.

Most of us have a blind heart. For if we could see a single truth,
Then Ajax would not have driven that sharp sword
Into his chest in a fit over weapons.”

σοφοὶ δὲ μέλλοντα τριταῖον ἄνεμον
ἔμαθον, οὐδ᾿ ὑπὸ κέρδει βλάβεν·
ἀφνεὸς πενιχρός τε θανάτου παρά
σᾶμα νέονται. ἐγὼ δὲ πλέον᾿ ἔλπομαι
λόγον Ὀδυσσέος ἢ πάθαν
διὰ τὸν ἁδυεπῆ γενέσθ᾿ Ὅμηρον·

΄ἐπεὶ ψεύδεσί οἱ ποτανᾷ <τε> μαχανᾷ
σεμνὸν ἔπεστί τι· σοφία
δὲ κλέπτει παράγοισα μύθοις. τυφλὸν δ᾿ ἔχει
ἦτορ ὅμιλος ἀνδρῶν ὁ πλεῖστος. εἰ γὰρ ἦν
ἓν τὰν ἀλάθειαν ἰδέμεν, οὔ κεν ὅπλων χολωθείς
ὁ καρτερὸς Αἴας ἔπαξε διὰ φρενῶν
λευρὸν ξίφος

Schol. ad Pind. Nem 7.29a-33a

“I expect that the story  is greater”: He means I believe that Odysseus did not do so many things nor those kinds of things that Homer has announced about him. For because he found himself a good poet he possesses more reputable and larger deeds that he actually did. For poets are able to magnify and glorify the things that actually happen. For this reason, consider also the [praising of hymn].

ἐγὼ δὲ πλέον ἔλπομαι λόγον: ἐγὼ δέ, φησίν, ἐλπίζω αὐτὸν μὴ τοσαῦτα πεπραχέναι μηδὲ τοιαῦτα τὸν ᾿Οδυσσέα, οἷα ῞Ομηρος κεκήρυχε περὶ αὐτοῦ. ἀγαθοῦ γὰρ τυχὼν ποιητοῦ ἐνδοξότερα καὶ μείζονα ἔσχεν ἔργα ἢ κατώρθωσε· δυνατοὶ γάρ εἰσιν οἱ ποιηταὶ τὰ τυχόντα ἔργα μεγαλύνειν καὶ αὔξειν. διὸ καὶ σὺ φρόντιζε τοῦ ὑμνεῖσθαι.

“the thought”: I expect that because of Homer’s poetry the fame of Odysseus lived on greater than they were. For a certain sanctimony grows around the tales told of Odysseus. These poems have a winged device through which they approach the sublime and elevate the virtues of those who are praised. Or, the epic verses shared in common from Homer are winged or they are so designed as to fly and reach every part of the land. “His skill tricks by distracting us with stories”: Homer’s skill steals away our thought with the result that lies seem like they are the truth through his charm and elevated style.”

ὁ δὲ νοῦς· ἐγὼ δὲ μᾶλλον ἐλπίζω διὰ τὴν ῾Ομήρου ποίησιν ζῆν
ἐπιπλέον καὶ θρυλλεῖσθαι τὴν ᾿Οδυσσέως εὐδοξίαν. τοῖς γὰρ περὶ ᾿Οδυσσέως κεκηρυγμένοις σεμνότης τις ἐπήνθει. ποτανὴν δὲ μηχανὴν τὰ ποιήματα εἶπε, καθὸ ὑψοῖ καὶ μετεωρίζει τὰς ἀρετὰς τῶν ὑμνουμένων, ἢ καθὸ τὰ ἔπη κοινῶς λέγεται παρ’ ῾Ομήρῳ πτερόεντα, ἢ διὰ τὸ οὕτω μεμηχανῆσθαι ὥστε κατὰ πᾶσαν χώραν πέτεσθαι καὶ διϊκνεῖσθαι. σοφία δὲ κλέπτει παράγοισα μύθοις: ἡ τοῦ῾Ομήρου σοφία κλέπτει τὸν νοῦν ἡμῶν, ὥστε τὰ ψευδῆ δοκεῖν ἀληθῆ εἶναι διὰ χάριν καὶ σεμνότητα. ἡ ἀπότασις πρὸς τὰ ἑξῆς ἱστορούμενα περὶ τοῦ Αἴαντος.

Color photograph of marble sculpture of Odysseus' head
Odysseus. Group of Odysseus blinding Polyphemus. Marble, Greek work of the 2nd century BC.

Poisoned Arrows and an Etymology for Toxic

Aristotle, On Marvellous things heard, 86 [=837a]

“People claim that among the Celts there is a drug which they call the “arrow” [toxikon]. They report that it induces so quick a death that the Celts’ hunters, whenever they have shot a deer or some other animal, rush ahead to cut off its flesh before it is penetrated completely by the drug both for the sake of using the meat and so that the animal might not rot.

They also claim that the oak tree’s bark has been found to be an antidote for the poison. But others claim that there is a leaf which that call “raven’s leaf” because they have seen ravens, once they taste the poison mentioned before and start to feel the drug’s effect, rush to this leaf and stop their suffering by eating it.”

Φασὶ δὲ παρὰ τοῖς Κελτοῖς φάρμακον ὑπάρχειν τὸ καλούμενον ὑπ᾿ αὐτῶν τοξικόν· ὃ λέγουσιν οὕτω ταχεῖαν ποιεῖν τὴν φθορὰν ὥστε τῶν Κελτῶν τοὺς κυνηγοῦντας, ὅταν ἔλαφον ἢ ἄλλο τι ζῷον τοξεύσωσιν, ἐπιτρέχοντας ἐκ σπουδῆς ἐκτέμνειν τῆς σαρκὸς τὸ τετρωμένον πρὸ τοῦ τὸ φάρμακον διαδῦναι, ἅμα μὲν τῆς προσφορᾶς ἕνεκα, ἅμα δὲ ὅπως μὴ σαπῇ τὸ ζῷον. εὑρῆσθαι δὲ τούτῳ λέγουσιν ἀντιφάρμακον τὸν τῆς δρυὸς φλοιόν· οἱ δ᾿ ἕτερόν τι φύλλον, ὃ καλοῦσι κοράκιον διὰ τὸ κατανοηθῆναι ὑπ᾿ αὐτῶν κόρακα, γευσάμενον τοῦ φαρμάκου καὶ κακῶς διατιθέμενον, ἐπὶ τὸ φύλλον ὁρμήσαντα τοῦτο καὶ καταπιόντα παύσασθαι τῆς ἀλγηδόνος.

Toxic Dictionary
OED is missing this etymology

This comes from the Greek nominal root for bow:

toxos

We could also just do this:

 

“Oh,
The taste of your lips
I’m on a ride
You’re toxic I’m slippin’ under
With a taste of a poison paradise
I’m addicted to you
Don’t you know that you’re toxic?
And I love what you do
Don’t you know that you’re toxic?”

Wind in the Sails and the Ship of Songs

Pindar, Nemean 6. 27-34

“Muse, send a glorifying wind right at that home–
For songs and stories safeguard  noble deeds
When men have passed on.
And these things are not scarce for the Bassidae.
This ancient-famed family
Has a private store of victory songs to fill ships,
Capable of inspiring many a Pieriean plowman
With hymns thanks to their glorious deeds.”

εὔ-
θυν᾿ ἐπὶ τοῦτον, ἄγε, Μοῖσα,
οὖρον ἐπέων
εὐκλέα· παροιχομένων γὰρ ἀνέρων
ἀοιδαὶ καὶ λόγοι τὰ καλά σφιν ἔργ᾿ ἐκόμισαν,
Βασσίδαισιν ἅ τ᾿ οὐ σπανίζει· παλαίφατος γενεά,
ἴδια ναυστολέοντες ἐπι-
κώμια, Πιερίδων ἀρόταις
δυνατοὶ παρέχειν πολὺν ὕμνον ἀγερώχων ἐργμάτων
ἕνεκεν.

Nem. 6. 52-56

“Older poets found these things
To be an elevated roadway;
I follow it even though I have concern–
The wave that is always turning
Right into the front of the ship
Is said to cause everyone’s heart
The most trouble.”

καὶ ταῦτα μὲν παλαιότεροι
ὁδὸν ἀμαξιτὸν εὗρον· ἕπο-
μαι δὲ καὶ αὐτὸς ἔχων μελέταν·
τὸ δὲ πὰρ ποδὶ ναὸς ἑλισσόμενον αἰεὶ κυμάτων
λέγεται παντὶ μάλιστα δονεῖν
θυμόν.

Color image close up of a Grek vase showing a ship with sail opened, men at oar rowing, and a prominent figure steering
On the internal surface, around the rim, four ships. Cemetery of Ancient Thera. 3rd quarter of the 6th cent. BC Archaeological Museum of Thera. [Wikimedia Commons]

A Man Who Does Only What Must Not Be Done

Pliny, Letters 4.2

To My Dear Friend Attius Clementius,

“Regulus lost his son, a single suffering he did not merit but I don’t know if he considered it a bad thing. The boy was clever but of an unreliable nature who still could have turned out well if he had not favored his father. Regulus freed the boy so he could stand as a heir for his mother’s estate. Once the boy was freed—as they commonly say thanks to the man’s habits—his father enchanted him with the foul pretense of indulgence which is not customary to parents.

It is hard to believe, but look at Regulus. He mourns the lost boy madly. The child used to keep many ponies for riding and driving, and he used to have big and small dogs along with nightingales, parrots, and blackbirds. Regulus slaughtered them all around his son’s pyre.This is not grief but a show of grief. There’s also a sudden, miraculous celebrity to him. Everyone despises, hates him, but they rush, even crowd him as if they approve of him, admire him. In short, if I may put it in a phrase, they rival Regulus in Regulus’ way.

He stays in his gardens across the Tiber, a place where he has covered a huge area with giant porticos and covered the bank with his own statues, because he is as luxuriant in his greed as he is effulgent in his severe infamy. In this way, he troubles the whole city at an unhealthy time of year and he thinks it is some solace that he annoys people.

He claims that he wants to take another wife, which is as perverse as everything else he does. You will hear soon enough of the marriage of the mourning old man. Too early for one, too late for the other. How can I predict this, you ask? It is not anything the man said—nothing is more likely a lie than that—but because it is a sure thing that Regulus will do whatever should not be done. Good bye.”

C. Plinius Attio Clementi Suo S.
1Regulus filium amisit, hoc uno malo indignus, quod nescio an malum putet. Erat puer acris ingenii sed ambigui, qui tamen posset recta sectari, si patrem non referret. Hunc Regulus emancipavit, ut heres matris exsisteret; mancipatum (ita vulgo ex moribus hominis loquebantur) foeda et insolita parentibus indulgentiae simulatione captabat. Incredibile, sed Regulum cogita. Amissum tamen luget insane. Habebat puer mannulos multos et iunctos et solutos, habebat canes maiores minoresque, habebat luscinias psittacos merulas: omnes Regulus circa rogum trucidavit. Nec dolor erat ille, sed ostentatio doloris. Convenitur ad eum mira celebritate. Cuncti detestantur oderunt, et quasi probent quasi diligant, cursant frequentant, utque breviter quod sentio enuntiem, in Regulo demerendo Regulum imitantur. Tenet se trans Tiberim in hortis, in quibus latissimum solum porticibus immensis, ripam statuis suis occupavit, ut est in summa avaritia sumptuosus, in summa infamia gloriosus. Vexat ergo civitatem insaluberrimo tempore et, quod vexat, solacium putat. Dicit se velle ducere uxorem, hoc quoque sicut alia perverse. Audies brevi nuptias lugentis nuptias senis; quorum alterum immaturum alterum serum est. Unde hoc augurer quaeris? Non quia adfirmat ipse, quo mendacius nihil est, sed quia certum est Regulum esse facturum, quidquid fieri non oportet. Vale.

Relief from a Roman Sarcophagus