Debts Getting Us Down? Make Like Solon and Shake it Off

Suda, Sigma 289

“Seisakhtheia: Shaking off burdens. The abolition of public and private debts which Solon introduced. Its name comes from the Athenian habit of having the poor work with their bodies for their creditors. When they finished the debt it was like “shaking [aposeisasthai] off the burden” [akhthos]. For this situation, as Philokhoros sees it, the burden was really “voted off”.

Σεισάχθεια: χρεωκοπία δημοσίων καὶ ἰδιωτικῶν, ἣν εἰσηγήσατο Σόλων. εἴρηται δέ, παρ’ ὅσον ἔθος ἦν ᾿Αθήνησι τοὺς ὀφείλοντας τῶν πενήτων σώματι ἐργάζεσθαι τοῖς χρήσταις· ἀποδόντας δὲ οἱονεὶ τὸ ἄχθος ἀποσείσασθαι· ὡς Φιλοχόρῳ δὲ δοκεῖ, ἀποψηφισθῆναι τὸ ἄχθος.

Suda, Sigma 779

“Solon the law-giver of the Athenians, persuaded by friends who were in debt, introduced the cancellation of debts.”

Σόλων: ὅτι Σόλων ὁ νομοθέτης Ἀθηναίων, φίλων ἡττώμενος ὀφειλόντων, χρεῶν εἰσηγήσατο ἀποκοπάς.

File:Solon, the wise lawgiver of Athens.jpg - Wikimedia Commons

Diogenes Laertius, Lives of the Eminent Philosophers 1.2. 45

“Solon the son of Exekestides, born at Salamis, was the first to introduce the Abolition of Debts for the Athenians. This was a release of bodies and property. For people used to borrow money with their bodies as collateral and many were compelled to work as servants because of poverty. Indeed, he rejected a debt of seven talents due to him because of his father and advised the rest to do what he did. The law is called shaking-off-the-burden for obvious reasons.

Σόλων Ἐξηκεστίδου Σαλαμίνιος πρῶτον μὲν τὴν σεισάχθειαν εἰσηγήσατο Ἀθηναίοις· τὸ δὲ ἦν λύτρωσις σωμάτων τε καὶ κτημάτων. καὶ γὰρ ἐπὶ σώμασιν ἐδανείζοντο καὶ πολλοὶ δι᾿ ἀπορίαν ἐθήτευον. ἑπτὰ δὴ ταλάντων ὀφειλομένων αὐτῷ πατρῴων συνεχώρησε πρῶτος καὶ τοὺς λοιποὺς τὸ ὅμοιον προὔτρεψε πρᾶξαι. καὶ οὗτος ὁ νόμος ἐκλήθη σεισάχθεια· φανερὸν δὲ διὰ τί.

A Student Debt Proposal: Collect The Balance In Hell

Valerius Maximus, Wonndrous Deeds and Sayings 2.6.10

“This ancient custom of the Gauls returns to my mind as I leave their walls: The story goes that they used to loan money which was scheduled to be repaid in the underworld, because they considered human souls to be immortal. I would call them fools if they didn’t believe the same thing wearing pants as Pythagoras did wrapped in his cloak.”

Horum moenia egresso vetus ille mos Gallorum occurrit,quo[s] memoria proditum est pecunias mutuas, quae iis apud inferos redderentur, da<ri soli>tas,  quia persuasum habuerint animas hominum immortales esse. dicerem stultos, nisi idem bracati sensissent quod palliatus Pythagoras credidit.

Image result for Ancient Roman Loans

 

Roses, Wine, and Pretty Curls

Anacreonta 44

“Let’s mix the Loves’ rose
In with Dionysus.
Once we fit that fine-leaved
Rose to our temples,
Let’s drink and giggle.

Rose, the best blossom,
Rose, the spring’s crush,
Rose, a pleasure even to gods,
Rose, the flower Aphrodite’s child
Uses to tie up his pretty curls,
When he dances along with the Graces.

Crown me! And while I play
The lyre in your sacred places, Dionysus,
I will dance, my head covered
With garlands of rose
Alongside a deep-chested girl.”

τὸ ῥόδον τὸ τῶν Ἐρώτων
μίξωμεν Διονύσῳ·
τὸ ῥόδον τὸ καλλίφυλλον
κροτάφοισιν ἁρμόσαντες
πίνωμεν ἁβρὰ γελῶντες.

ῥόδον, ὦ φέριστον ἄνθος,
ῥόδον εἴαρος μέλημα,
ῥόδα καὶ θεοῖσι τερπνά,
ῥόδον, ᾧ παῖς ὁ Κυθήρης
στέφεται καλοὺς ἰούλους
Χαρίτεσσι συγχορεύων·

στεφάνου με, καὶ λυρίζων
παρὰ σοῖς, Διόνυσε, σηκοῖς
μετὰ κούρης βαθυκόλπου
ῥοδίνοισι στεφανίσκοις
πεπυκασμένος χορεύσω.

abstract  Oil painting with soldiers drinking, palying games, playing the accordion
Mikhail Larionov, “Dancing Soldiers” 1910

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

Image result for Ancient Roman Pompeii

Today 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.

Warm Heart, Calm Thoughts: Yay Wine!

Anacreonta 50

“Whenever I drink wine
My heart gets warm

And begins to sing the Muses.

Whenever I drink wine,
My worries and anxious plans
Are tossed to the winds
That assault the sea.

Whenever I drink wine,
That playful Bacchus
Makes me happier with drink,
Surrounding me with flowery breezes.

Whenever I drink wine,
I weave blossoms into crowns,
Drop them on my head
And sing aloud of life’s peace.

Whenever I drink wine,
I douse my body with perfume
And sing all about Kypris
Holding a girl in my arms.

Whenever I drink wine,
I unfold my mind in the cups
And delight in the partying boys.”

ὅτ᾿ ἐγὼ πίω τὸν οἶνον,
τότε μὴν ἦτορ ἰανθὲν
. . . . . . . . .
λιγαίνειν ἄρχεται Μούσας.

ὅτ᾿ ἐγὼ πίω τὸν οἶνον,
ἀπορίπτονται μέριμναι
πολυφρόντιδές τε βουλαὶ
ἐς ἁλικτύπους ἀήτας.

ὅτ᾿ ἐγὼ πίω τὸν οἶνον,
λυσιπαίγμων τότε Βάκχος
πολυανθέσιν μ᾿ ἐν αὔραις
δονέει μέθῃ γανώσας.

ὅτ᾿ ἐγὼ πίω τὸν οἶνον,
στεφάνους ἄνθεσι πλέξας,
ἐπιθείς τε τῷ καρήνῳ
βιότου μέλπω γαλήνην.

ὅτ᾿ ἐγὼ πίω τὸν οἶνον,
μύρῳ εὐώδεϊ τέγξας
δέμας, ἀγκάλαις δὲ κούρην
κατέχων Κύπριν ἀείδω.

ὅτ᾿ ἐγὼ πίω τὸν οἶνον,
ὑπὸ κυρτοῖς δὴ κυπέλλοις
τὸν ἐμὸν νόον ἁπλώσας
θιάσῳ τέρπομαι κούρων.

Picture of lemur next to wine jug.
Painting be Pisha Larysa French wine 2000

Two kinds of Loneliness

The Good News According to Mark. 5:1-5:5.

And they came to the other side of the sea,
to the region of the Gerasenes.
And when he stepped from the boat, straight up to him,
from among the tombs, there came a man
with an impure spirit whose home was the tombs.

No one could restrain him then, even with chains.
He had been shackled and chained many times,
but he snapped the chains and crushed the shackles.
No one was strong enough to subdue him.
Night and day, among the tombs and in the hills,
he screamed and mutilated himself with stones.

Sophocles, Philoctetes 169-175, 183-186.

How I pity him.
He has no one who cares,
No eyes to face his own.
Wretched, always alone,
He’s sick with a savage sickness.
His every need a struggle.
How, how in the world does he hold out?

This man, perhaps second to no one
From an eminent house,
Has no share in common life.
He exists alone, away from others,
Among spotted or hairy beasts.
His hurt and hunger, pitiful.
Unceasing and grave, his worry.

Mark.

Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γερασηνῶν. Καὶ ἐξελθόντος αὐτοῦ ἐκ τοῦ πλοίου [εὐθὺς] ὑπήντησεν αὐτῷ ἐκ τῶν μνημείων ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, ὃς τὴν κατοίκησιν εἶχεν ἐν τοῖς μνήμασιν, καὶ οὐδὲ ἁλύσει οὐκέτι οὐδεὶς ἐδύνατο αὐτὸν δῆσαι διὰ τὸ αὐτὸν πολλάκις πέδαις καὶ ἁλύσεσι δεδέσθαι καὶ διεσπάσθαι ὑπ᾽αὐτοῦ τὰς ἁλύσεις καὶ τὰς πέδας συντετρίφθαι, καὶ οὐδεὶς ἴσχυεν αὐτὸν δαμάσαι: καὶ διὰ παντὸς νυκτὸς καὶ ἡμέρας ἐν τοῖς μνήμασιν καὶ ἐν τοῖς ὄρεσιν ἦν κράζων καὶ κατακόπτων ἑαυτὸν λίθοις.

Sophocles.

οἰκτίρω νιν ἔγωγ᾽, ὅπως,
μή του κηδομένου βροτῶν
μηδὲ ςύντροφον ὄμμ᾽ ἔχων,
δύστανος, μόνος ἀεί,
νοσεῖ μὲν νόσον ἀγρίαν,
ἀλύει δ᾽ ἐπὶ παντί τῳ
χρείας ἱσταμένῳ. πῶς ποτε πῶς δύσμορος ἀντέχει; . . .

οὗτος πρωτογόνων ἴσως
οἴκων οὐδενὸς ὕστερος,
πάντων ἄμμορος ἐν βίῳ
κεῖται μοῦνος ἀπ᾽ ἄλλων,
στικτῶν ἢ λασίων μετὰ
θηρῶν, ἔν τ᾽ ὀδύναις ὁμοῦ
λιμῷ τ᾽ οἰκτρός, ἀνήκεστ᾽ αμεριμνήμτα τ᾽ἔχων βάρη. . .

Semi-abstract painting of an old man playing a classical guitar
Pablo Picasso.
The Old Guitarist.
Art Institute of Chicago.

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.

Get Sh*T Ready and Drink

songs and thoughts well-fit to birthdays

Anacreonta 48

“When Bacchus visits,
My worries slumber:
I dream I have Elon-wealth.

I want to sing prettily,.
But I’m stretched out with an ivy crown,
And I mock everything in my heart.

Get shit ready and let me drink.
Bring me a cup, son:
It is far better for me to lie here
Drunk instead of dead.”

ὅταν ὁ Βάκχος ἔλθῃ,
εὕδουσιν αἱ μέριμναι,
δοκῶ δ᾿ ἔχειν τὰ Κροίσου.
θέλω καλῶς ἀείδειν,
κισσοστεφὴς δὲ κεῖμαι,
πατῶ δ᾿ ἅπαντα θυμῷ.

ὅπλιζ᾿, ἐγὼ δὲ πίνω.

φέρε μοι κύπελλον, ὦ παῖ·
μεθύοντα γάρ με κεῖσθαι
πολὺ κρεῖσσον ἢ θανόντα.

Anacreonta 52a

“Why do you teach me laws
And rhetoricians’ customs?
What’s the use of so many speeches
That bring no help at all?

Teach me instead
To drink Dionysus’ subtle draught.
Teach me instead
To play with golden Aphrodite.”

τί με τοὺς νόμους διδάσκεις
καὶ ῥητόρων ἀνάγκας;
τί δέ μοι λόγων τοσούτων
τῶν μηδὲν ὠφελούντων;

μᾶλλον δίδασκε πίνειν
ἁπαλὸν πῶμα Λυαίου,
μᾶλλον δίδασκε παίζειν
μετὰ χρυσῆς Ἀφροδίτης.

Anacreonta 52b

“The hair is gray on my head.
Boy, give me water, add some wine
Make my heart numb.
Soon you will cover me, no longer alive.
You want nothing when you’re dead.”

πολιαὶ στέφουσι κάραν·
δὸς ὕδωρ, βάλ᾿ οἶνον, ὦ παῖ·
τὴν ψυχήν μου κάρωσον.
βραχὺ μὴ ζῶντα καλύπτεις.
ὁ θανὼν οὐκ ἐπιθυμεῖ.

a group of revelers from the 17th century, men and women drinking. There is a dog in the front listening to a bow play the violin
Jan Steen, “A Merry Party” 1660

Advice on Social Media Use from Ancient Rome

Ovid, Amores 14.1-8

“I don’t beg you not to mess around because you’re pretty,
But to spare miserable me the need of knowing about it.
I am not some censor who orders you to be a prude,
But only someone who asks you to try to be discreet.
Whoever can deny her mistakes, hasn’t messed up at all.
Only the admitted fault brings dishonor.
What madness it is to confess in light things done at night?
And to report openly deeds performed in secret?”

Non ego, ne pecces, cum sis formosa, recuso,
sed ne sit misero scire necesse mihi;
nec te nostra iubet fieri censura pudicam,
sed tamen, ut temptes dissimulare, rogat.
non peccat, quaecumque potest peccasse negare,
solaque famosam culpa professa facit.
quis furor est, quae nocte latent, in luce fateri,
et quae clam facias facta referre palam?

graffiti
‘Social Media’ can last forever…

Longing, Not Envy in the Heart

Anacreonta 42

“I am aching for the dances
Of playful Dionysus–
I am in love with playing the lye
with a young man as companion.
And I just adore most of all
Crowing my head with hyacinths
To play games along with the girls.

I have no envy in my heart,
I know no biting envy at all.
I stay away from the light attacks
Of critical tongues.
And I loathe the drunken fights.

At joyous feasts
With youthful ladies,
I hope to take life easy
Dancing to songs on the lyre

ποθέω μὲν Διονύσου
φιλοπαίγμονος χορείας,
φιλέω δ᾿, ὅταν ἐφήβου
μετὰ συμπότου λυρίζω·
στεφανίσκους δ᾿ ὑακίνθων
κροτάφοισιν ἀμφιπλέξας
μετὰ παρθένων ἀθύρειν
φιλέω μάλιστα πάντων.

φθόνον οὐκ οἶδ᾿ ἐμὸν ἦτορ,
φθόνον οὐκ οἶδα δαϊκτήν.
φιλολοιδόροιο γλώττης
φεύγω βέλεμνα κοῦφα·
στυγέω μάχας παροίνους.

πολυκώμους κατὰ δαῖτας
νεοθηλέσιν ἅμα κούραις
ὑπὸ βαρβίτῳ χορεύων
βίον ἥσυχον φέροιμι.

Color photo of marble sarcophagus. The sculpture on its front has Dionysus on an animal, surrounded by other figures
Dionysus sarcophagus, Hellenistic marble sculpture; Metropolitan Museum, New York

Greek Poetry Every Day

Gilbert Murray, A History of Ancient Literature (Preface):

To read and re-read the scanty remains now left to us of the Literature of Ancient Greece, is a pleasant and not a laborious task; nor is that task greatly increased by the inclusion of the ‘Scholia’ or ancient commentaries. But modern scholarship has been prolific in the making of books; and as regards this department of my subject, I must frankly accept the verdict passed by a German critic upon a historian of vastly wider erudition than mine,and confess that I ‘stand helpless before the mass of my material.’ To be more precise, I believe that in the domain of Epic, Lyric, and Tragic Poetry, I am fairly familiar with the researches of recent years; and I have endeavoured to read the more celebrated books on Prose and Comic Poetry. Periodical literature is notoriously hard to control; but I hope that comparatively few articles of importance in the last twenty volumes of the Hermes, the Rheinisches Museum, the Philologus, and the English Classical Journals, have escaped my consideration. More than this I have but rarely attempted.

If under these circumstances I have nevertheless sat down to write a History of Greek Literature, and have even ventured to address myself to scholars as well as to the general public, my reason is that, after all, such knowledge of Greek literature as I possess has been of enormous value and interest to me; that for the last ten years at least, hardly a day has passed on which Greek poetry has not occupied a large part of my thoughts, hardly one deep or valuable emotion has come into my life which has not been either caused, or interpreted, or bettered by Greek poetry. This is doubtless part of the ordinary narrowing of the specialist, the one-sided sensitiveness in which he finds at, once his sacrifice and his reward; but it is usually, perhaps, the thing that justifies a man in writing.