Silly Mortals, Lifetimes Are Plenty Long!

Seneca, De Brevitate Vitae I

“A great number of mortals, Paul, grumble about nature’s cruelty–that we are born to a short life and that this time rushes by so quickly and surprisingly through its granted span that, with the exception of only a few, life’s end comes just when we’re ready to truly live. And it isn’t just a complaint of the public and the uninformed masses: this feeling brings the same quarrel from famous people too–this prompted the shout from the most famous doctors, that “life is short, art is everlasting.”

This also caused Aristotle to express a charge ill fit to a wise person when he was hypothesizing about Nature that when it comes to lifespan she has granted so much to animals that they live five or ten lives when so little has been given to human beings who achieve so much more! We don’t have too little time, but we do waste much of it.

Life is long enough and it has been granted sufficiently for finishing great things as long as the whole time is dedicated to them. Yet when life is wasted in luxury and recklessness or when it is devoted to nothing good, we are forced by the last moment to understand that life has left us before we understood it was going. So it goes–we don’t get a short life, but make it so; and it isn’t limited, we just waste it.”

Maior pars mortalium, Pauline, de naturae malignitate conqueritur, quod in exiguum aevi gignamur, quod haec tam velociter, tam rapide dati nobis temporis spatia decurrant, adeo ut exceptis admodum paucis ceteros in ipso vitae apparatu vita destituat. Nec huic publico, ut opinantur, malo turba tantum et imprudens1 volgus ingemuit; clarorum quoque virorum hic affectus querellas evocavit. Inde illa maximi medicorum exclamatio est: ‘vitam brevem  esse, longam artem’; inde Aristotelis cum rerum natura exigentis minime conveniens sapienti viro lis: ‘aetatis illam animalibus tantum indulsisse, ut quina aut dena saecula educerent, homini in tam multa ac magna genito tanto citeriorem terminum  stare.’ 

Non exiguum temporis habemus, sed multum perdimus. Satis longa vita et in maximarum rerum consummationem large data est, si tota bene collocaretur; sed ubi per luxum ac neglegentiam diffluit, ubi nulli bonae rei impenditur, ultima demum necessitate cogente quam ire non intelleximus  transisse sentimus. Ita est: non accipimus brevem vitam, sed facimus, nec inopes eius sed prodigi sumus.

Tower clock at the south side of the Schwabentor with the painting “Kosmos” by Carl Roesch, Vorstadt 69, Schaffhausen, Switzerland

The Reason for Empire’s Fall

Isocrates, On the Peace 116-119

“If you listen to me, and you stop taking just any kind of advice at all and pay attention to yourselves and the city, you will gain some wisdom and examine what happened to these two cities, ours and Sparta. How did their empires over Greece rise up from pretty basic affairs and then, once they each took unrivaled power, how did they risk enslavement? What was the reason that the Thessalians, who have the most wealth, and the best and most abundant land, fell into poverty, but the Megarians, whose starting point was small and ragged, and even though they did not have land or harbors, or silver minds but were just farming stones, developed the richest economy of the Greeks?

Why do other people frequently control the Thessalians’ fortresses when they have a cavalry over three thousand and countless peltasts beyond that while the Megarians, who have only a small force, control their city as they want? In addition to this, why are the Thessalians always at war against one another while the Megarians who live near the Peloponnesians, the Thebans, and our city manage to survive at peace?

If you work through these questions, you will find that a lack of self-control and arrogance are the cause of our problems, while prudence is responsible for all of our advantages.”

Ἢν οὖν ἐμοὶ πεισθῆτε, παυσάμενοι τοῦ παντάπασιν εἰκῇ βουλεύεσθαι προσέξετε τὸν νοῦν ὑμῖν αὐτοῖς καὶ τῇ πόλει, καὶ φιλοσοφήσετε καὶ σκέψεσθε τί τὸ ποιῆσάν ἐστι τὼ πόλη τούτω, λέγω δὲ τὴν ἡμετέραν καὶ τὴν Λακεδαιμονίων, ἐκ ταπεινῶν μὲν πραγμάτων ἑκατέραν ὁρμηθεῖσαν ἄρξαι τῶν Ἑλλήνων, ἐπεὶ δ᾿ ἀνυπέρβλητον τὴν δύναμιν ἔλαβον, περὶ ἀνδραποδισμοῦ κινδυνεῦσαι· καὶ διὰ τίνας αἰτίας Θετταλοὶ μέν, μεγίστους πλούτους παραλαβόντες καὶ χώραν ἀρίστην καὶ πλείστην ἔχοντες, εἰς ἀπορίαν καθεστήκασι, Μεγαρεῖς δέ, μικρῶν αὐτοῖς καὶ φαύλων τῶν ἐξ ἀρχῆς ὑπαρξάντων, καὶ γῆν μὲν οὐκ ἔχοντες οὐδὲ λιμένας οὐδ᾿ ἀργυρεῖα, πέτρας δὲ γεωργοῦντες, μεγίστους οἴκους τῶν Ἑλλήνων κέκτηνται· κἀκείνων μὲν τὰς ἀκροπόλεις ἄλλοι τινὲς ἀεὶ κατέχουσιν, ὄντων αὐτοῖς πλέον τρισχιλίων ἱππέων καὶ πελταστῶν ἀναριθμήτων, οὗτοι δὲ μικρὰν δύναμιν ἔχοντες τὴν αὑτῶν ὅπως βούλονται διοικοῦσιν· καὶ πρὸς τούτοις οἱ μὲν σφίσιν αὐτοῖς πολεμοῦσιν, οὗτοι δὲ μεταξὺ Πελοποννησίων καὶ Θηβαίων καὶ τῆς ἡμετέρας πόλεως οἰκοῦντες εἰρήνην ἄγοντες διατελοῦσιν. ἢν γὰρ ταῦτα καὶ τὰ τοιαῦτα διεξίητε πρὸς ὑμᾶς αὐτούς, εὑρήσετε τὴν μὲν ἀκολασίαν καὶ τὴν ὕβριν τῶν κακῶν αἰτίαν γιγνομένην, τὴν δὲ σωφροσύνην τῶν ἀγαθῶν.

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Philosophic Sects and Philosophic Sex

Isidore of Seville, Etymologies 8.6.11-14

‘Academics’ are so called from the home of Plato, the Academy in Athens, where Plato used to teach. They thought that all things were uncertain; but, as we must confess that there are many things uncertain and hidden which God willed to exceed human intelligence, nevertheless there are many things which can be taken in by the senses and comprehended by reason. Arcesilaus of Cyrene established this sect. Democritus was a follower of it, and he said that just as in a deep well there may be no bottom, so too the truth lies hidden in the depths.

The Peipatetics were so called from the habit of perambulation, because their originator Aristotle was in the habit of arguing while he walked. They hold that a certain particle of the soul is eternal: most of the rest is mortal.

The Cynics are so called from their filthy shamelessness. For, against human decency, their habit was to have sex with their spouses in public, reckoning that it was right and noble to lie down with one’s wife in the open, because marriage is a just thing, and saying that it should be done it public as by dogs in the streets and fields. Thus they receive their appellation from the dogs whose lives they imitate.

Academici appellati a villa Platonis Academia Athenarum, ubi idem Plato docebat. Hi omnia incerta opinantur; sed, sicut fatendum est multa incerta et occulta esse, quae voluit Deus intelligentiam hominis excedere, sic tamen plurima esse quae possint et sensibus capi et ratione conprehendi. Hanc sectam Arcesilaus Cyrenaicus philosophus repperit; cuius sectator fuit Democritus, qui dixit tamquam in puteo alto, ita ut fundus nullus sit, ita in occulto iacere veritatem.

Peripatetici a deambulatione dicti, eo quod Aristoteles auctor eorum deambulans disputare solitus esset. Hi dicunt quandam particulam animae esse aeternam: de reliquo magna ex parte mortalem.

Cynici ab inmunditia inpudentiae nuncupati. Contra humanam enim verecundiam in propatulo coire cum coniugibus eis mos erat, censentes licitum honestumque esse palam cum uxore concumbere, quia coniugium iustum est, publice id praedicantes agendum, ut canes in vicis vel plateis. Vnde et a canibus, quorum vitam imitabantur, etiam vocabulum nomenque traxerunt.

Patience, The Greatest Virtue?

Dicta Catonis 1.38

“Defeat one you could destroy with an enduring mind.
Patience is the greatest virtue of human kind.”

Quem superare potes interdum vince ferendo;
maxima enim est hominum semper patientia virtus.

Seneca, De Beneficiis 30

“Often, a thing which patience could unravel is torn by a violent tug.”

Saepe, quod explicari pertinacia potuit, violentia trahentis abruptum est

Aristotle, Nicomachean Ethics 1100b-1100a

“Still, nobility shines bright even in tough times, when someone bears even many severe misfortunes patiently, not because they cannot sense them, but because of their unselfishness and greatness of spirit. If the actions one takes rules their life—as we just said—then none of the happy people can ever be miserable.”

ὅμως δὲ καὶ ἐν τούτοις διαλάμπει τὸ καλόν, ἐπειδὰν φέρῃ τις εὐκόλως πολλὰς καὶ μεγάλας ἀτυχίας, μὴ δι᾿ ἀναλγησίαν, ἀλλὰ γεννάδας ὢν καὶ μεγαλόψυχος. εἰ δ᾿ εἰσὶν αἱ ἐνέργειαι κύριαι τῆς ζωῆς, καθάπερ εἴπομεν, οὐδεὶς ἂν γένοιτο τῶν μακαρίων ἄθλιος.

Cicero, Tusculan Disputations 14

“I do not deny that pain is painful—otherwise, why would bravery be desired? But I do say that it is suppressed through patience, if we possess any amount at all. If we have none, then why do we raise philosophy on high and robe ourselves in its glory?

Non ego dolorem dolorem esse nego,—cur enim fortitudo desideraretur?—sed eum opprimi dico patientia, si modo est aliqua patientia: si nulla est, quid exornamus philosophiam aut quid eius nomine gloriosi sumus?

Pin on The Simpsons (The Golden Era)

Marcus Aurelius, Meditations 11. 6

“Whenever you are really angry and upset, [remember] that human life is short and soon we will all be in the ground.”

ὅταν λίαν ἀγανακτῇς ἢ καὶ δυσπαθῇς, ἀκαριαῖος ὁ ἀνθρώπειος βίος καὶ μετ᾿ ὀλίγον πάντες ἐξετάθημεν.

 

Assailing the Salted Sea

Euripides, Trojan Women 86–97

“These things will happen: for the favor needs
No long speeches. I will assail the salted Aigaian sea.
The cliffs of Mykonos and the Delian reefs,
The reefs of Skyros and Lemnos and the Kaphêrian peaks
Will bear the bodies of many dying corpses.

So go to Olympos and grab your father’s
Lightning bolts from his hand and keep a careful watch
For the time when the Greek army leaves in ease.

It is a fool who tries to sack mortals’ cities,
Their shrines and tombs, the sacred places of the dead.
Eventually he gives himself to a desert when he dies.”

ἔσται τάδ᾽: ἡ χάρις γὰρ οὐ μακρῶν λόγων
δεῖται: ταράξω πέλαγος Αἰγαίας ἁλός.
ἀκταὶ δὲ Μυκόνου Δήλιοί τε χοιράδες
Σκῦρός τε Λῆμνός θ᾽ αἱ Καφήρειοί τ᾽ ἄκραι
πολλῶν θανόντων σώμαθ᾽ ἕξουσιν νεκρῶν.
ἀλλ᾽ ἕρπ᾽ Ὄλυμπον καὶ κεραυνίους βολὰς
λαβοῦσα πατρὸς ἐκ χερῶν καραδόκει,
ὅταν στράτευμ᾽ Ἀργεῖον ἐξιῇ κάλως.
μῶρος δὲ θνητῶν ὅστις ἐκπορθεῖ πόλεις,
ναούς τε τύμβους θ᾽, ἱερὰ τῶν κεκμηκότων,
ἐρημίᾳ δοὺς αὐτὸς ὤλεθ᾽ ὕστερον.

File:Hecuba.jpg
Hecuba kills Polymestor, by Giuseppe Crespi

Homer, Inventor of Geography

Strabo, Geographica 1.1:

Let us take up and inspect more closely each of the things previously stated. First, that we have taken up correctly along with those before us (among whom is Hipparchus) in stating that Homer is the forefather of geographical study, as he not only outstrips all before and after him in his poetic excellence, but also in his knowledge of political life. Not only did he set himself eagerly about practical affairs with an eye to learning about them and transmitting the knowledge to future generations, but he also worked with an eye to learning about individual lands as well as the whole scope of the inhabited world on land and sea. For, even in his circuit of the globe, he did not arrive at a recollection of the farthest lands of the world.

He was the first to show that the world was as it were circled and bathed by the Ocean. Then, of the various lands, he gave some names and posed riddles about others with some little clues. He called by name Libya, Aethiopia, the Sidonians and the Eremboi (whom he referred to as the Arabs of the Caves), but he referred enigmatically to the peoples who lived near the risings and settings of the sun, saying that they were bathed by the ocean.

᾿Αναλαβόντες δὲ καθ’ ἕκαστον ἐπισκοπῶμεν τῶν εἰρημένων ἔτι μᾶλλον. καὶ πρῶτον ὅτι ὀρθῶς ὑπειλήφαμεν καὶ ἡμεῖς καὶ οἱ πρὸ ἡμῶν, ὧν ἐστι καὶ ῞Ιππαρχος, ἀρχηγέτην εἶναι τῆς γεωγραφικῆς ἐμπειρίας ῞Ομηρον, ὃς οὐ μόνον ἐν τῇ κατὰ τὴν ποίησιν ἀρετῇ πάντας ὑπερβέβληται τοὺς πάλαι καὶ τοὺς ὕστερον,  ἀλλὰ σχεδόν τι καὶ τῇ κατὰ τὸν βίον ἐμπειρίᾳ τὸν πολιτικόν, ἀφ’ ἧς οὐ μόνον περὶ τὰς πράξεις ἐσπούδασεν ἐκεῖνος, ὅπως ὅτι πλείστας γνοίη καὶ παραδώσει τοῖς ὕστερον ἐσομένοις, ἀλλὰ καὶ τὰ περὶ τοὺς τόπους τούς τε καθ’ ἕκαστα καὶ τοὺς κατὰ σύμπασαν τὴν οἰκουμένην γῆν τε καὶ θάλατταν· οὐ γὰρ ἂν μέχρι τῶν ἐσχάτων αὐτῆς περάτων ἀφίκετο τῇ μνήμῃ κύκλῳ περιιών.

Καὶ πρῶτον μὲν τῷ ὠκεανῷ περίκλυστον, ὥσπερ ἔστιν, ἀπέφαινεν αὐτήν· ἔπειτα δὲ τῶν χωρίων τὰ μὲν ὠνόμαζε τὰ δὲ ὑπῃνίττετο τεκμηρίοις τισί, Λιβύην μὲν καὶ Αἰθιοπίαν καὶ Σιδονίους καὶ ᾿Ερεμβούς, οὓς εἰκὸς λέγειν Τρωγλοδύτας ῎Αραβας, ῥητῶς λέγων, τοὺς δὲ πρὸς ταῖς ἀνατολαῖς καὶ δύσεσιν αἰνιττόμενος ἐκ τοῦ τῷ ὠκεανῷ κλύζεσθαι·

Hey Poindexter, You Don’t Know Sh*t!

Petrarch, On His Own Ignorance (32):

“I don’t say these things in an effort to avoid their judgment, but so that they who are ignorant may feel some shame (if they are capable of it) in making their judgment. For, on this subject, I do not just embrace the opinion of friendly jealousy, but even the judgment of hostile hatred, and in sum, if someone pronounces that I am ignorant, I agree with him! When I myself think over how many things are lacking to me, toward which my mind, eager for knowledge, exerts itself, I sadly and silently recognize my own ignorance. But in the meantime, while the end of my present exile is near, at which point this imperfection (from whence our knowledge derives) will be terminated, I am consoled by the thought of our shared nature. I think that it happens to all good and modest minds, that they learn about themselves and derive consolation therefrom. For those who get hold of great knowledge (I am speaking according to the standards of human learning), it is always small when considered in itself, but it becomes great in light of the narrow circumstances from which it is derived, and certainly looks great when compared to others. Otherwise, I ask you, how small and insignificant is the knowledge granted to one mind? Nay, how much like nothing is the knowledge of any one person, whoever they be, when it is compared not just to the knowledge of God, but to one’s own fund of ignorance?”

Petrarch-engraving

Non hec dico, ut declinem forum, sed ut pudeat, siquis est pudor, iudicasse qui nesciunt. Ego etenim de hac re non modo sententiam amicabilis amplector invidie, sed hostilis odii, et ad summam, quisquis ignarum me pronuntiat, mecum sentit. Nam et ego ipse recogitans quam multa michi desint ad id quo sciendi avida mens suspirat, ignorantiam meam dolens ac tacitus recognosco. Sed me interim, dum presentis exilii finis adest, quo nostra hec imperfectio terminetur, qua ex parte nunc scimus, nature communis extimatione consolor. Idque omnibus bonis ac modestis ingeniis evenire arbitror, ut agnoscant se pariter ac solentur; his etiam quibus ingens obtigit scientia — secundum humane scientie morem loquor — que in se semper exigua, pro angustiis quibus excipitur, et collata aliis ingens fit. Alioquin quantulum, queso, est, quantumcunque est, quod nosse uni ingenio datum est? Imo quam nichil est scire hominis, quisquis sit, si non dicam scientie Dei, sed sui ipsius ignorantie comparetur?

The Weakness of Bodies and the Strength to Be Better

Basil, Letter 195

“Please understand that our own situation is no more endurable than it usually is. It is enough to say this and point to the weakness of our bodies. When it comes to the overwhelming sickness that dominates us, it is not easier to illustrate it with words or to be persuaded by fact whether or not I have suffered any kind of sickness greater than what you have known yourself. Ah, it is God’s job to provide us with the ability to endure the hits to our body sent by the Lord to make us better.”

Τὰ δὲ ἡμέτερα μηδὲν ἀνεκτότερα γίνωσκε τῆς συνηθείας εἶναι. ἀρκεῖ δὲ τοσοῦτον εἰπεῖν, καὶ ἐνδείξασθαί σοι τοῦ σώματος ἡμῶν τὴν ἀσθένειαν. τὴν γὰρ νῦν κατέχουσαν ἡμᾶς εἰς τὸ ἀρρωστεῖν ὑπερβολήν, οὔτε λόγῳ ἐνδείξασθαι ῥᾷδιον, οὔτε ἔργῳ πεισθῆναι, εἴπερ ἐκείνων, ὧν αὐτὸς ᾔδεις, εὑρέθη τι πλεῖον παρ᾿ ἡμῖν1 εἰς ἀρρωστίαν. Θεοῦ δὲ τοῦ ἀγαθοῦ ἔργον δοῦναι ἡμῖν δύναμιν, πρὸς τὸ ἐν ὑπομονῇ φέρειν τὰς ἐπὶ συμφέροντι ἡμῖν ἐπαγομένας εἰς τὸ σῶμα πληγὰς παρὰ τοῦ εὐεργετοῦντος ἡμᾶς Κυρίου.

Not The Family Next Door

Sophocles, Antigone. 49-68

Ismene to Antigone:

My sister, reflect on how our father died
Despised and disgraced.
How he discovered crime in himself
And worked his hands to stab his own eyes.
Then how his mother-wife (that pair of words!)
Did violence against life with a plaited cord.
It goes on–how two brothers, yours and mine,
Killed one another, poor things,
And won at each other’s hand their common doom.

Now consider this too: we’re all that’s left.
We will die in the most wicked way
If despite the law’s might we transgressed
A decree, or the power, of tyrants.
You have to realize, we were born women;
We do not fight men.
Who has greater strength makes the rule.
We must submit to this, and more painful things.

I beg those under the earth to understand:
I’m not free. I will obey those who hold sway.

οἴμοι· φρόνησον, ὦ κασιγνήτη, πατὴρ
ὡς νῷν ἀπεχθὴς δυσκλεής τ᾿ ἀπώλετο
πρὸς αὐτοφώρων ἀμπλακημάτων, διπλᾶς
ὄψεις ἀράξας αὐτὸς αὐτουργῷ χερί·
ἔπειτα μήτηρ καὶ γυνή, διπλοῦν ἔπος,
πλεκταῖσιν ἀρτάναισι λωβᾶται βίον·
τρίτον δ᾿ ἀδελφὼ δύο μίαν καθ᾿ ἡμέραν
αὐτοκτονοῦντε τὼ ταλαιπώρω μόρον
κοινὸν κατειργάσαντ᾿ ἐπαλλήλοιν χεροῖν.
νῦν δ᾿ αὖ μόνα δὴ νὼ λελειμμένα σκόπει
ὅσῳ κάκιστ᾿ ὀλούμεθ᾿, εἰ νόμου βίᾳ
ψῆφον τυράννων ἢ κράτη παρέξιμεν.
ἀλλ᾿ ἐννοεῖν χρὴ τοῦτο μὲν γυναῖχ᾿ ὅτι
ἔφυμεν, ὡς πρὸς ἄνδρας οὐ μαχουμένα·
ἔπειτα δ᾿ οὕνεκ᾿ ἀρχόμεσθ᾿ ἐκ κρεισσόνων
καὶ ταῦτ᾿ ἀκούειν κἄτι τῶνδ᾿ ἀλγίονα.
ἐγὼ μὲν οὖν αἰτοῦσα τοὺς ὑπὸ χθονὸς
ξύγγνοιαν ἴσχειν, ὡς βιάζομαι τάδε,
τοῖς ἐν τέλει βεβῶσι πείσομαι . .

Maria Callas with an expression
Appropriate to a daughter of Oedipus.

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.

Gambling With Roman Emperors

Dio Cassius, Roman Histories 59.22 [ AD 39]

“Once, when [Caligula] was playing dice and had learned that he didn’t have any money, he demanded the tax roles of the Gauls and then ordered the wealthiest of them to be killed. He returned to his said that “while you have been competing over a few mere handfuls, I have come into one hundred and fifty million.” And those men died without any plan it all.

A certain one of them, Julius Sacerdos, who was well-to-do but certainly not one of the super-rich to the each that he should have been attached for it, was killed because he had a similar name. Everything happened with as little concern as this.

I don’t need to mention any of the many others who died by name, but I will talk about those for whom history demands some memory. First, he had Lentulus Gaetulicus killed—he was well-reputed in every way and had been an overseer of Germany for ten years all because he was dear to his soldiers. He also killed Lepidus, his lover and beloved, Drusilla’s husband, a man who had joined Gaius himself in having sex with those other sisters, Argippina and Julia. He had even stood for office five years soon than the law allowed and he had kept announcing that he would leave him as the successor of the empire. He sent the soldiers money for that man, as if he had overcome some enemy, and also sent three daggers to Mars the Avenger in Rome.”

κυβεύων δέ ποτε, καὶ μαθὼν ὅτι οὐκ εἴη οἱ ἀργύριον, ᾔτησέ τε τὰς τῶν Γαλατῶν ἀπογραφάς, καὶ ἐξ αὐτῶν τοὺς πλουσιωτάτους θανατωθῆναι κελεύσας, ἐπανῆλθέ τε πρὸς τοὺς συγκυβευτὰς καὶ ἔφη ὅτι “ὑμεῖς περὶ ὀλίγων δραχμῶν ἀγωνίζεσθε, ἐγὼ δὲ ἐς μυρίας καὶ πεντακισχιλίας μυριάδας ἤθροισα.” καὶ οὗτοι μὲν ἐν οὐδενὶ λόγῳ ἀπώλοντο· ἀμέλει εἷς τις αὐτῶν Ἰούλιος Σακερδὼς ἄλλως μὲν εὖ χρημάτων ἥκων, οὐ μέντοι καὶ ὑπερπλουτῶν ὥστε καὶ ἐπιβουλευθῆναι δι᾿ αὐτά, ὅμως ἐξ ἐπωνυμίας ἀπεσφάγη· οὕτως ἀκρίτως πάντα ἐγίγνετο. τῶν δὲ ἄλλων τοὺς μὲν πολλοὺς οὐδὲν δέομαι ὀνομαστὶ καταλέγειν, ὧν δὲ δὴ ἡ ἱστορία τὴν μνήμην ἀπαιτεῖ, φράσω. τοῦτο μὲν γὰρ Γαιτούλικον Λέντουλον, τά τε ἄλλα εὐδόκιμον ὄντα καὶ τῆς Γερμανίας δέκα ἔτεσιν ἄρξαντα, ἀπέκτεινεν, ὅτι τοῖς στρατιώταις ᾠκείωτο· τοῦτο δὲ τὸν Λέπιδον ἐκεῖνον τὸν ἐραστὴν τὸν ἐρώμενον, τὸν τῆς Δρουσίλλης ἄνδρα, τὸν καὶ ταῖς ἄλλαις αὐτοῦ ἀδελφαῖς τῇ τε Ἀγριππίνῃ καὶ τῇ Ἰουλίᾳ μετ᾿ αὐτοῦ ἐκείνου συνόντα, ᾧ πέντε ἔτεσι θᾶσσον τὰς ἀρχὰς παρὰ τοὺς νόμους αἰτῆσαι ἐπέτρεψεν, ὃν καὶ διάδοχον τῆς ἡγεμονίας καταλείψειν ἐπηγγέλλετο, κατεφόνευσε. καὶ τοῖς τε στρατιώταις ἀργύριον ἐπὶ τούτῳ, καθάπερ πολεμίων τινῶν κεκρατηκώς, ἔδωκε, καὶ ξιφίδια τρία τῷ Ἄρει τῷ Τιμωρῷ ἐς τὴν Ῥώμην ἔπεμψε.

NAMABG-Caligula 1.JPG
Portrait de l’empereur Gaius Julius Augustus Germanicus