Disrupt This! Bronze-Guts and Endless Books

New publisher Spines aims to ‘disrupt’ industry by using AI to publish 8,000 books in 2025 alone

You don’t need computers to do this. you just need a colon made of bronze

From the Suda

“Didymus, son of Didymus the fishmonger. He was an Aristarchian grammarian in Alexandria. He lived around the time of Antony and Cicero until the age of Augustus. He was called “Bronze-guts” because of his sedulousness for books: they claim that he wrote over three thousand, five-hundred books.”

Δίδυμος, Διδύμου ταριχοπώλου, γραμματικὸς ᾿Αριστάρχειος,᾿Αλεξανδρεύς, γεγονὼς ἐπὶ ᾿Αντωνίου καὶ Κικέρωνος καὶ ἕως Αὐγούστου· Χαλκέντερος κληθεὶς διὰ τὴν περὶ τὰ βιβλία ἐπιμονήν· φασὶ γὰρ αὐτὸν συγγεγραφέναι ὑπὲρ τὰ τρισχίλια πεντακόσια βιβλία.

Seneca, Moral Epistle 88

“But, truly, the knowledge of many disciplines is pleasurable”. Ok, then, let’s keep only what is necessary from these arts. Do you think that the person who considers superficial matters equal to useful ones and for this reason makes his home a museum of expensive products is reprehensible but not the man who is obsessed with the superfluous aspects of academia? To want to know more than is enough is a kind of excessive delusion.

Why? Well, this extreme pursuit of the liberal arts makes people annoying, wordy, bad-mannered, and overly self-satisfied, even though they have not learned the basics because they pursue the useless.

The scholar Didymus wrote four thousand books. I would pity him if had only read that many useless works. In these books he searched for Homer’s homeland, the real mother of Aeneas, whether Anacreon is more licentious or just drunk, whether Sappho was promiscuous and other various questions which, if you learned them, would have been necessarily forgotten. Go on, don’t say life is long. No, when you turn to your own people too, I will show you many things which should be pruned back with an ax.”

“At enim delectat artium notitia multarum.” Tantum itaque ex illis retineamus, quantum necessarium est. An tu existimas reprendendum, qui supervacua usibus conparat et pretiosarum rerum pompam in domo explicat, non putas eum, qui occupatus est in supervacua litterarum supellectile? Plus scire velle quam sit satis, intemperantiae genus est.

Quid? Quod ista liberalium artium consectatio molestos, verbosos, intempestivos, sibi placentes facit et ideo non discentes necessaria, quia supervacua didicerunt. Quattuor milia librorum Didymus grammaticus scripsit. Misererer, si tam multa supervacua legisset. In his libris de patria Homeri quaeritur, in his de Aeneae matre vera, in his libidinosior Anacreon an ebriosior vixerit, in his an Sappho publica fuerit, et alia, quae erant dediscenda, si scires. I nunc et longam esse vitam nega. Sed ad nostros quoque cum perveneris, ostendam multa securibus recidenda.

A Handy Rejoinder if You’re Drinking

From the Gnomologium Vaticanum 371

“Kleostratos the drunk, when someone asked him in admonishment “Aren’t you ashamed to be drunk?”, responded “Aren’t you ashamed of admonishing a drunk?”

Κλεόστρατος ὁ φιλοπότης, ὡς μεθύοντά τις αὐτὸν ἐνουθέτει λέγων· „οὐκ αἰσχύνῃ μεθύων”; ἔφη· „σὺ δὲ οὐκ αἰσχύνῃ μεθύοντα νουθετῶν”.

And, whether dry or wet, the following saying might be useful too:

426

“Plato used to say “It is not fine for an educated man to converse with the uneducated, just as for sober man to talk with the drunk.”

Πλάτων ἔφη· „οὐ καλὸν πεπαιδευμένον ἐν ἀπαιδεύτοις διαλέγεσθαι, ὥσπερ οὐδὲ νήφοντα ἐν μεθύουσιν.”

 

Al-Jazari Book of Knowledge of Ingenious Mechanical Devices Device for a Drinking Party, 1315 CE

How Could I Overlook Odysseus!?

Theme and Fit in Iliad 10

This post is a continuation of my substack on the Iliad. All proceeds from the substack are donated to classics adjacent non-profits on a monthly basis. Last year this substack provided over $2k in charitable donations.

As I mention in an earlier post, much of the debate around book 10 of the Iliad centers around its “fit” to our Iliad and our concept of what the Iliad should contain. Even the most strident critic of Iliad 10—M. L. West—concedes its antiquity, insisting that it was added to an authentic text by later editors. From my perspective, this argument is nullified if we see the Iliad as a composition in performance that intentionally brings together disparate pieces to evoke the whole story of the Trojan War. Recent studies of the language of book 10 using statistical models have come to different conclusions about its ‘authenticity’. The analysis of Chiara Bozzone’s and Ryan Sandell shows notable differences between the Iliad and the Odyssey; that Iliad 10 seems to be an outlier linguistically, and that some of Odyssean books are closer to the Iliad.

Yet, from another perspective in the work of John Pavlopoulos and Maria Konstantinidou, the language of book 10 is no more anomalous for the rest of the Iliad than book 11, and certainly more regular than book 9 (which no one disputes as Homeric).

figure 4

As any student of oral poetry knows, language follows theme. The contents of book 10 are thematically and lexically different from the rest of the epic because they describe events that are dissimilar to those that unfold elsewhere. Any decision about the ‘fit’ of book 10 is therefore based on its content and preformed ideas of what the Iliad should be like. As I said in that earlier post, Casey Dué and Mary Ebbott have pretty much made the best case for the traditionality of the Iliad 10 in their Iliad 10 and the Poetics of Ambush: A Multitext Edition with Essays and Commentary.

Book 10, structurally, occupies the night between thee failed embassy to Achilles in book 10 and the resumption of warfare in book 11. The day that follows occupies nine books of the epic (11-18). The book itself furnishes an opportunity to reflect again on differences in politics between the Achaeans and Trojans, differences in characterization, and differences in tone. But I also suspect that it is playing with mythical traditions that pair Odysseus and Diomedes together.

When Agamemnon and Nestor gather the Achaean chieftains to consider spying on the Trojans. Diomedes volunteers and Agamemnon gives him enigmatic advice about whom to choose as a companion.

Iliad 10.234-239

“Indeed, choose a companion, whomever you want,
the best one of those who are present, since many are eager at least.
Do not, because you are keeping shame in your thoughts, leave behind
the better man, but choose the lesser man because you yield to shame
when you consider his birth, not even if he is kinglier.”

Τυδεΐδη Διόμηδες ἐμῷ κεχαρισμένε θυμῷ
τὸν μὲν δὴ ἕταρόν γ’ αἱρήσεαι ὅν κ’ ἐθέλῃσθα,
φαινομένων τὸν ἄριστον, ἐπεὶ μεμάασί γε πολλοί.
μηδὲ σύ γ’ αἰδόμενος σῇσι φρεσὶ τὸν μὲν ἀρείω
καλλείπειν, σὺ δὲ χείρον’ ὀπάσσεαι αἰδοῖ εἴκων
ἐς γενεὴν ὁρόων, μηδ’ εἰ βασιλεύτερός ἐστιν.

A scholion suggest that Agamemnon provides this advice because he is worried that Diomedes will feel pressured to choose Menelaos. Diomedes’ response indicates that Agamemnon probably didn’t have much to worry about.

Iliad 10.242-247

“If you are really asking me to choose my own companion,
How could I then overlook divine Odysseus,
Whose heart and proud energy are preeminent
In all toils. And Pallas Athena loves him.
If he’s accompanying me, then we would both come back
Even from a burning fire, since he really knows how to think.”


εἰ μὲν δὴ ἕταρόν γε κελεύετέ μ’ αὐτὸν ἑλέσθαι,
πῶς ἂν ἔπειτ’ ᾿Οδυσῆος ἐγὼ θείοιο λαθοίμην,
οὗ πέρι μὲν πρόφρων κραδίη καὶ θυμὸς ἀγήνωρ
ἐν πάντεσσι πόνοισι, φιλεῖ δέ ἑ Παλλὰς ᾿Αθήνη.
τούτου γ’ ἑσπομένοιο καὶ ἐκ πυρὸς αἰθομένοιο
ἄμφω νοστήσαιμεν, ἐπεὶ περίοιδε νοῆσαι.

There are not many moments in the Iliad that pair these two heroes together. And, if we follow what happens in the plot here, the two men sneak into the Trojan camp after capturing and killing Dolon, then they kill a bunch of men in their sleep and steal their horses. Diomedes is the one who does most of the murdering, but it seems to be Odysseus who has a plan.

I suspect that part of what is going on in this seen is an echo of stories that put Diomedes and Odysseus together in the Trojan War tradition. In part, Diomedes as a stand in for Achilles may invite consideration of the rivalry between the two iconoclastic heroes. As the figures of force (Achilles) and wit (Odysseus) the two have been seen as in rivalry (Gregory Nagy lays this out memorably in The Best of the Achaeans). Such a feature of myth is confirmed to a degree by the unexplained song of the “strife of Achilles and Odysseus” mentioned in the Odyssey.

Odyssey 8.73-78

“The Muse moved the singer to sing the tales of men,
The story whose fame had reached to the wide heaven,
The strife of Odysseus and Peleus’ son Achilles,
How they were in conflict at a sacred feast of the gods
With harsh words for one another, and the lord of men, Agamemnon
Took delight in his heart, that the best of the Achaeans were in conflict.”

Μοῦσ’ ἄρ’ ἀοιδὸν ἀνῆκεν ἀειδέμεναι κλέα ἀνδρῶν,
οἴμης, τῆς τότ’ ἄρα κλέος οὐρανὸν εὐρὺν ἵκανε,
νεῖκος ᾿Οδυσσῆος καὶ Πηλεΐδεω ᾿Αχιλῆος,
ὥς ποτε δηρίσαντο θεῶν ἐν δαιτὶ θαλείῃ
ἐκπάγλοισ’ ἐπέεσσιν, ἄναξ δ’ ἀνδρῶν ᾿Αγαμέμνων
χαῖρε νόῳ, ὅ τ’ ἄριστοι ᾿Αχαιῶν δηριόωντο.

But how does a potential rivalry between Achilles and Odysseus translate into a nighttime buddy-comedy of murder? Here we may also want to consider a tradition of difficulties between Diomedes and Odysseus from the lost Little Iliad According to Apollodorus, Diomedes and Odysseus were paired together to go get the bow of Herakles from Philoktetes and then went together again to sneak into the city to steal the Palladion. In that summary, Diomedes waits and watches while Odysseus disguises himself as a beggar to infiltrate the city.

File:Georg Christian Freund, Odysseus og Diomedes ude at spejde efter Dolon, 1894, KMS6296, Statens Museum for Kunst.jpg
Georg Christian Freund, Odysseus og Diomedes ude at spejde efter Dolon 1894

The basic story is that, in order to take Troy, the Greeks needed to steal the Palladion, an image of Athena. In other traditions, Odysseus showed himself to be less than a team player. On the way back from the city, Odysseus tried to kill Diomedes. According to other accounts (summarized by Servius in his commentary on the Aeneid, see Gantz 1992, 643-5), Odysseus just wanted the glory all to himself.

We can see the Palladion-tale is a re-doubling of other Trojan War motifs: the requirement of Herakles’ bow and Philoktetes or the need to have Neoptolemus present, for example, are similar talismanic possessions to end the long war. Odysseus’ conflict with Diomedes, here, is not dissimilar either to his quarrel with Ajax or his feud with Achilles (mentioned in the Odyssey). I suspect that part of what is going on in book 10 is an echoing of these other traditions. I would go so far as to suggest that ancient audiences may have wondered whether Odysseus would betray Diomedes here. Instead of an act of betrayal, however, we see a scheming Odysseus who manages to get Diomedes to do most of the bloody work himself.

There is one fragment from the Little Iliad about this moment:

“It was the middle of the night, and the bright moon lay on them”

νὺξ μὲν ἔην μεσάτη, λαμπρὴ δ’ ἐπέτελλε σελήνη.

Iliad 10

  1. Night Raids and Gimmick Episodes: Learning to Love Iliad 10: The Doloneia and the authenticity of Book 10; ‘Gimmick Episodes’; Television and Homer

  2. Homeric Redshirts and Iliad 10: Introducing Dolon: Dolon as a character; throwaway figures; physiognomy, again; Television and Homer

  3. Dolon and Achilles; Dolon AS Achilles: Politics and Iliad 10: Trojan Politics, redux; Correlations between Achilles and Dolon

Happiness Can’t Make You Happy!

Seneca, Moral Epistle 98.1-2

“You don’t ever need to believe that anyone who relies on happiness is really happy. Whoever delights in things outside of their control leans on brittle supports: external happiness will go away. But the feeling that rises from oneself is legit and strong–it grows and stays with us to our final moment. Everything else that has common esteem is good for like a day.

So, in response, “Huh? What’s this? Can’t things serve for both function and pleasure?” Who denies that? But only if they need us, not if we need them. All things governed by fortune can be profitable and pleasing if the person who has them also controls themselves and is not under the power of the things they own.

People screw up, Lucilius, when they judge anything fortune gives them as something good or evil. Luck grants us the foundations for good or evil and the sources of good and evil affairs among us. The spirit is stronger than all fortune and directs its own affairs on either path–it is the reason we have a happy life or a miserable one.”

Numquam credidcris felicem quemquam ex felicitate suspensum. Fragilibus innititur, qui adventicio laetus est; exibit gaudium, quod intravit. At illud ex se ortum fidele firmumque est et crescit et ad extremum usque prosequitur; cetera, quorum admiratio est vulgo, in diem bona sunt. “Quid ergo? Non usui ac voluptati esse possunt?” Quis negat? Sed ita, si illa ex nobis pendent, non ex illis nos.

Omnia, quae fortuna intuetur, ita fructifera ac iucunda fiunt, si qui habet illa, se quoque habet nec in rerum suarum potestate est. Errant enim, Lucili, qui aut boni aliquid nobis aut malum iudicant tribuere fortunam; materiam dat bonorum ac malorum et initia rerum apud nos in malum bonumve exiturarum. Valentior enim omni fortuna animus est et in utramque partem ipse res suas ducit beataeque ac miserae vitae sibi causa est.

happy sad meme format with grogu (baby yoda) smiling at vita beata (latin for happy life) and sad about vita misera (latin for sad life)

Retreat or Resist? Seneca and Plutarch Disagree on Peace of Mind

How do we maintain equanimity in the midst of chaos? 

Seneca, Moral Epistle 94.68-69

“Don’t believe it is possible for anyone to be happy because of someone else’s unhappiness. These examples placed before our ears and ears, must be taken apart—we have to empty our hearts of the corrupting tales that fill them. Virtue must be introduced into the place they held—a virtue which can uproot these lies and contrafactual ideologies; a virtue which may separate us from the people whom we have trusted too much, to return us to sane beliefs.

This is wisdom, truly: to be returned to a prior state and to that place from where public sickness dislodged us. A great part of health is to have rejected the champions of madness and to have abandoned that union which was destructive for everyone involved.”

Non est quod credas quemquam fieri aliena infelicitate felicem. Omnia ista exempla, quae oculis atque auribus nostris ingeruntur, retexenda sunt et plenum malis sermonibus pectus exhauriendum. Inducenda in occupatum locum virtus, quae mendacia et contra verum placentia exstirpet, quae nos a populo, cui nimis credimus, separet ac sinceris opinionibus reddat. Hoc est enim sapientia, in naturam converti et eo restitui,unde publicus error expulerit. Magna pars sanitatis est hortatores insaniae reliquisse et ex isto coitu invicem noxio procul abisse.

Seneca seems to be unfamiliar with schadenfreude (probably because it was a Greek word). Or, perhaps he refuses to acknowledge it as real tranquility. Plutarch may have agreed that Seneca’s prescription was good for attaining ataraxia, but Plutarch does not see it as a efficacious for mental health. 

Plutarch, On the Tranquility of the Mind 465c-d

“The one who said that “it is necessary that someone who would be tranquil avoid doing much both in private and public” makes tranquility extremely pricey for us since its price is doing nothing. This would be like advising a sick man “Wretch, stay unmoving in your sheets” [Eur. Orestes 258.].

And certainly, depriving the body of experience is bad medicine for mental illness. The doctor of the mind is no better who would relieve it of trouble and pain through laziness, softness and the betrayal of friends, relatives and country. Therefore, it is also a lie that tranquility comes to those who don’t do much. For it would be necessary for women to be more tranquil than men since they do most everything at home….”

Ὁ μὲν οὖν εἰπὼν ὅτι “δεῖ τὸν εὐθυμεῖσθαι μέλλοντα μὴ πολλὰ πρήσσειν μήτε ἰδίῃ μήτε ξυνῇ,” πρῶτον μὲν ἡμῖν πολυτελῆ τὴν εὐθυμίαν καθίστησι, γινομένην ὤνιον ἀπραξίας· οἷον ἀρρώστῳ παραινῶν ἑκάστῳ
μέν᾿, ὦ ταλαίπωρ᾿, ἀτρέμα σοῖς ἐν δεμνίοις.
καίτοι κακὸν μὲν ἀναισθησία σώματος φάρμακον ἀπονοίας· οὐδὲν δὲ βελτίων ψυχῆς ἰατρὸς ὁ ῥᾳθυμίᾳ καὶ μαλακίᾳ καὶ προδοσίᾳ φίλων καὶ οἰκείων καὶ πατρίδος ἐξαιρῶν τὸ ταραχῶδες αὐτῆς καὶ λυπηρόν.
Ἔπειτα καὶ ψεῦδός ἐστι τὸ εὐθυμεῖν τοὺς μὴ πολλὰ πράσσοντας. ἔδει γὰρ εὐθυμοτέρας εἶναι γυναῖκας ἀνδρῶν οἰκουρίᾳ τὰ πολλὰ συνούσας·

Becoming a Person and the Search for Happiness

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.

Let Nothing External Spark Joy, the Stoic Way

Seneca, Moral Epistles 23.1-2

“Do you think that I am going to write about how mild our winter has been, since it is over and was brief, or how terrible the spring is with its prolonged cold and all those foolish things people write when they’re grasping for words?

Nope. I will write you something else which is a huge advantages for me and for you. What, then, will this be unless it is me encouraging you to a stable mind? What is the foundation of what you are seeking? That you not take joy in minor things.

I said this is the foundation, but it is the peak. Someone crests the summit when they know what really brings them joy, when they do not invest their own happiness in an external power.”

Putas me tibi scripturum, quam humane nobiscum hiemps egerit, quae et remissa fuit et brevis, quam malignum ver sit, quam praeposterum frigus, et alias ineptias verba quaerentium? Ego vero aliquid, quod et mihi et tibi prodesse possit, scribam. Quid autem id erit, nisi ut te exhorter ad bonam mentem? Huius fundamentum quod sit quaeris? Ne gaudeas vanis. Fundamentum hoc esse dixi; culmen est. Ad summa pervenit, qui scit, quo gaudeat, qui felicitatem suam in aliena potestate non posuit

no joy in small things? no thank you stoicism

couple in bed meme with latin quotations drawn from the passage saying, in english, what is the foundation you are seeking? That you do not take joy in minor things

Distracted from Justice by Profit

Plutarch, Life of Brutus 29

“Faith in his sense of principle provided was the foundation of his great good will and fame. For Pompey the Great was not expected—should he overcome Caesar—to put down his power in deference to the laws, but people thought he would keep his political control, smooth-talking the people with the name of consulship or dictator or some other more palatable office.

Now it was imagined that Cassius, an eager and emotional man often distracted from justice by profit, was pursuing war and adventure to create some dynasty for himself rather than freedom for his fellow citizens. For in an earlier time than that, people like Cinna, Marius, and Carbo, even though they made their own country their victory prize and source for spoils, they warred by their own confession for tyranny alone.”

καὶ μέγιστον ὑπῆρχεν αὐτῷ πρὸς εὔνοιαν καὶ δόξαν ἡ τῆς προαιρέσεως πίστις, οὔτε γὰρ ἐκεῖνος ὁ μέγας Πομπήϊος, εἰ Καίσαρα καθεῖλεν, ἠλπίζετο βεβαίως προήσεσθαι τοῖς νόμοις τὴν δύναμιν, ἀλλ᾿ ἀεὶ τὰ πράγματα καθέξειν, ὑπατείας ὀνόματι καὶ δικτατορίας ἤ τινος ἄλλης μαλακωτέρας ἀρχῆς παραμυθούμενος τὸν 5δῆμον· Κάσσιον δὲ τοῦτον, σφοδρὸν ἄνδρα καὶ θυμοειδῆ καὶ πολλαχοῦ πρὸς τὸ κερδαλέον ἐκφερόμενον τοῦ δικαίου, παντὸς μᾶλλον ᾤοντο πολεμεῖν καὶ πλανᾶσθαι καὶ κινδυνεύειν αὑτῷ τινα δυναστείαν κατασκευαζόμενον, οὐκ ἐλευθερίαν 6τοῖς πολίταις. τὰ μὲν γὰρ ἔτι τούτων πρεσβύτερα, Κίνναι καὶ Μάριοι καὶ Κάρβωνες, ἆθλον ἐν μέσῳ καὶ λείαν προθέμενοι τὴν πατρίδα, μονονουχὶ ῥητῶς ὑπὲρ τυραννίδος ἐπολέμησαν.

Pauwels Casteels, “The Death of Brutus and Cassius at the Battle of Philippi” c. 1650s

A Good Shared by the State and the People

Tyrtaeus 12 [= Stob. 4.10.1 (vv. 1–14) + 6 (vv. 15–44)]

“I wouldn’t celebrate or even mention a man
For the strength of his feet or his wrestling,
Not even if he had a Cyclopean size and strength
And could conquer the gods’ Thracian Northwind

And not even if he were better looking than Tithonos
And wealthier than Midas and Kinyras,
Not even if he were more royal than the Tantalid Pelops
And had a tongue more persuasive than Adrastus
And possessed fame for everything except rushing courage.

No man proves good in a war
If he cannot endure seeing bloody murder,
And can strike out while standing near the enemy.
This is virtue, this is the best prize among human beings,
The noblest thing for a young man to win.

This is a shared good for the whole state and the people,
When a man stands firm among the front ranks,
Relentless, completely forgetful of shameful retreat,
Offering up his life and enduring heart,
Ready with an encouraging word for the man next to him.
This man proves to be good in war.

Then he quickly turns aside the threatening ranks
Of the enemy soldiers and the battle’s wave is fueled by his passion.
And should he fall among the first ranks, losing his life,
He brings fame to his city, people, and father,
Stabbed through many times around the chest
And embossed shield, straight through his armor.

The young and the old mourn for him alike
And the whole city feels harsh grief from longing,
Yet his grave and children are well known to all
Along with his children’s children and generations to come.

His noble fame will never die, nor his name
But he will be immortal even though under the earth,
Whoever the man is raging Ares slays in his moment of excellence
As he stands fast and struggles for his land and children.

But if he escapes the fate of a sorrowful death,
And claims victory to vouchsafe his boastful spear,
Everyone will honor him, the young and the old alike,
And he will go to Hades, after living life well.
He will be prominent among his people as he ages,
No one will dream of slighting his respect and due:
All the young men give their places at the bench to him,
And yield to him, along with his peers and elders.
May everyone now try to reach the peak
Of that virtue, never giving up in war.

οὔτ᾿ ἂν μνησαίμην οὔτ᾿ ἐν λόγῳ ἄνδρα τιθείμην
οὔτε ποδῶν ἀρετῆς οὔτε παλαιμοσύνης,
οὐδ᾿ εἰ Κυκλώπων μὲν ἔχοι μέγεθός τε βίην τε,
νικῴη δὲ θέων Θρηΐκιον Βορέην,
οὐδ᾿ εἰ Τιθωνοῖο φυὴν χαριέστερος εἴη,
πλουτοίη δὲ Μίδεω καὶ Κινύρεω μάλιον,
οὐδ᾿ εἰ Τανταλίδεω Πέλοπος βασιλεύτερος εἴη,
γλῶσσαν δ᾿ Ἀδρήστου μειλιχόγηρυν ἔχοι,
οὐδ᾿ εἰ πᾶσαν ἔχοι δόξαν πλὴν θούριδος ἀλκῆς·

οὐ γὰρ ἀνὴρ ἀγαθὸς γίνεται ἐν πολέμῳ
εἰ μὴ τετλαίη μὲν ὁρῶν φόνον αἱματόεντα,
καὶ δηίων ὀρέγοιτ᾿ ἐγγύθεν ἱστάμενος.
ἥδ᾿ ἀρετή, τόδ᾿ ἄεθλον ἐν ἀνθρώποισιν ἄριστον
κάλλιστόν τε φέρειν γίνεται ἀνδρὶ νέῳ.

ξυνὸν δ᾿ ἐσθλὸν τοῦτο πόληί τε παντί τε δήμῳ,
ὅστις ἀνὴρ διαβὰς ἐν προμάχοισι μένῃ
νωλεμέως, αἰσχρῆς δὲ φυγῆς ἐπὶ πάγχυ λάθηται,
ψυχὴν καὶ θυμὸν τλήμονα παρθέμενος,
θαρσύνῃ δ᾿ ἔπεσιν τὸν πλησίον ἄνδρα παρεστώς·
οὗτος ἀνὴρ ἀγαθὸς γίνεται ἐν πολέμῳ.

αἶψα δὲ δυσμενέων ἀνδρῶν ἔτρεψε φάλαγγας
τρηχείας, σπουδῇ δ᾿ ἔσχεθε κῦμα μάχης.
αὐτὸς δ᾿ ἐν προμάχοισι πεσὼν φίλον ὤλεσε θυμόν,
ἄστυ τε καὶ λαοὺς καὶ πατέρ᾿ εὐκλεΐσας,
πολλὰ διὰ στέρνοιο καὶ ἀσπίδος ὀμφαλοέσσης
καὶ διὰ θώρηκος πρόσθεν ἐληλαμένος.

τὸν δ᾿ ὀλοφύρονται μὲν ὁμῶς νέοι ἠδὲ γέροντες,
ἀργαλέῳ δὲ πόθῳ πᾶσα κέκηδε πόλις,
καὶ τύμβος καὶ παῖδες ἐν ἀνθρώποις ἀρίσημοι
καὶ παίδων παῖδες καὶ γένος ἐξοπίσω·

οὐδέ ποτε κλέος ἐσθλὸν ἀπόλλυται οὐδ᾿ ὄνομ᾿αὐτοῦ,
ἀλλ᾿ ὑπὸ γῆς περ ἐὼν γίνεται ἀθάνατος,
ὅντιν᾿ ἀριστεύοντα μένοντά τε μαρνάμενόν τε
γῆς πέρι καὶ παίδων θοῦρος Ἄρης ὀλέσῃ.

εἰ δὲ φύγῃ μὲν κῆρα τανηλεγέος θανάτοιο,
νικήσας δ᾿ αἰχμῆς ἀγλαὸν εὖχος ἕλῃ,
πάντες μιν τιμῶσιν, ὁμῶς νέοι ἠδὲ παλαιοί,
πολλὰ δὲ τερπνὰ παθὼν ἔρχεται εἰς Ἀΐδην,
γηράσκων δ᾿ ἀστοῖσι μεταπρέπει, οὐδέ τις αὐτὸν
βλάπτειν οὔτ᾿ αἰδοῦς οὔτε δίκης ἐθέλει,
πάντες δ᾿ ἐν θώκοισιν ὁμῶς νέοι οἵ τε κατ᾿ αὐτὸν
εἴκουσ᾿ ἐκ χώρης οἵ τε παλαιότεροι.
ταύτης νῦν τις ἀνὴρ ἀρετῆς εἰς ἄκρον ἱκέσθαι
πειράσθω θυμῷ μὴ μεθιεὶς πολέμου.

Black vase with red warrior holding shield and spear. Right knee is raised.
ed figure lekythos, Tithonos Painter, aroud 470 BC. Archaeological Museum of Syracuse.

Banning the Freedom of the Eyes: The Tale of the Tyrant of Troezen

Aelian Varia Historia 14.22

“There’s a story of the tyrant of Troezen. Because he wanted to get rid of any plots and conspiracies against him, he ordered that no one could talk to anyone else in public or private. This was an impossible and harsh matter. But the people circumvented the tyrant’s command: they were nodding to each other and using hand gestures too. They also used angry, calm, or bright facial expressions. Each person was clear to all in his emotions, showing the suffering in his spirit on his face by grimacing at bad news or implacable conditions.

These actions caused the tyrant annoyance too—for he was believing that even silence accompanied by plentiful gestures was contriving something bad for him. So, he stopped this too.

One of those who was burdened and troubled by this absurdity was longing to end the monarchy. A group rose up with him and stood together sharing their tears. A report came to the tyrant that no one was using gestures any longer, because, instead, they were trafficking in tears.

Because he was eager to stop this, he was proclaiming not only slavery of the tongue and gestures, but he was even trying to ban the freedom of the eyes we get from nature. So he went there without delay with his bodyguards to stop the tears. But as soon as the people saw him they took away his bodyguards’ weapons and killed the tyrant.”

Ὅτι Τροιζήνιός τις τύραννος βουλόμενος ἐξελεῖν τὰς συνωμοσίας καὶ τὰς κατ᾿ αὐτοῦ ἐπιβουλὰς ἔταξε τοῖς ἐπιχωρίοις μηδένα μηδενὶ διαλέγεσθαι μήτε κοινῇ μήτε ἰδίᾳ. καὶ ἦν τὸ πρᾶγμα ἀμήχανον καὶ χαλεπόν. ἐσοφίσαντο οὖν τὸ τοῦ τυράννου πρόσταγμα, καὶ ἀλλήλοις ἔνευον καὶ ἐχειρονόμουν πρὸς ἀλλήλους, καὶ ἐνεώρων δριμὺ καὶ αὖ πάλιν γαληναῖον καὶ βλέμμα φαιδρόν· καὶ ἐπὶ τοῖς σκυθρωποῖς καὶ ἀνηκέστοις ἕκαστος αὐτῶν συνωφρυωμένος ἦν δῆλος, τὸ τῆς ψυχῆς πάθος ἐκ τοῦ προσώπου τῷ πλησίον διαδεικνύς. ἐλύπει τὸν τύραννον καὶ ταῦτα, καὶ ἐπίστευε τέξεσθαί τι αὐτῷ πάντως κακὸν καὶ τὴν σιωπὴν διὰ τὸ τῶν σχημάτων ποικίλον. ἀλλ᾿ οὖν ἐκεῖνος καὶ τοῦτο κατέπαυσε. τῶν τις οὖν ἀχθομένων τῇ ἀμηχανίᾳ καὶ δυσφορούντων καὶ τὴν μοναρχίαν καταλῦσαι διψώντων. περιέστησαν οὖν αὐτὸν καὶ περιῆλθον τὸ πλῆθος καὶ ὀδυρμῷ κἀκεῖνοι συνείχοντο. ἧκεν ἀγγελία παρὰ τὸν τύραννον ὡς οὐδεὶς αὐτῶν χρῆται νεύματι οὐκέτι, δάκρυα δὲ αὐτοῖς ἐπιχωριάζει. ὁ δὲ ἐπειγόμενος καὶ τοῦτο παῦσαι, μὴ μόνον τῆς γλώττης καταγινώσκων δουλείαν μηδὲ μόνον τῶν νευμάτων ἀλλ᾿ ἤδη καὶ τοῖς ὀφθαλμοῖς τὴν ἐκ φύσεως ἀποκλείων ἐλευθερίαν, ᾗ ποδῶν εἶχεν ἀφίκετο σὺν τοῖς δορυφόροις, ἵνα ἀναστείλῃ τὰ δάκρυα. οἱ δὲ οὐκ ἔφθασαν ἰδόντες αὐτὸν καὶ τὰ ὅπλα τῶν δορυφόρων ἁρπάσαντες τὸν τύραννον ἀπέκτειναν.

John Lydgate, Life of St Edmund and St Fremund, England (Bury St Edmunds?), 1461-c. 1475, Yates Thompson MS 47, f. 54r

color photograph of oil painting showing a woman half skeleton but half clothed
Life and Death, Wellcome Trust https://wellcomecollection.org/search/images?query=life%20and%20death