Ultra-Ancient Poetic Authority

Cristoforo Landino, Preface to Vergil in a Florentine Gymnasium (Part 4)

But why should I go on about the Greeks when, among the Hebrews, the most ancient people of all (as they themselves have it and we acknowledge as true), their king David wrote the poems which they call Psalms? Nor should we deny that he is to be numbered among the ancients, since indeed he lived while Codrus ruled in Athens, more than four hundred years before the founding of Rome. Indeed, it is even agreed that both Deuteronomy and Isaiah are the products of his son Solomon – Josephus and Origen, the most serious authorities, attest to this. Indeed, in earlier times, even Moses, a man most distinguished for both war and learning, who freed the Egyptians from the Ethiopians and the Hebrews from the Egyptians, and who, since he was the first (according to the Greek author Eupolemus) to have discovered letters, was called Hermes Trismegistus by the Egyptians; Moses, I say, was hardly an ignoble poet, as is evident from his writings. He was a man so ancient that, when in his eightieth year he lead the Hebrews from captivity, Cecrops was ruling in Athens, and all of the wonderful things which are related by the Greeks of their own history happened after Cecrops. But even before Moses there was Job of Edom who, as can be gleaned from his own book, lived three ages after Israel, and wrote a consolation of hexameter and pentameter verses.

Sed quid plura de Graecis, cum apud Hebraeos populum, ut ipsi volunt et nos concedimus, omnium antiquissimum, David eorum rex quos Psalmos appellant carmine scripserit? Neque est quod in priscis hunc enumerandum negemus, siquidem, Codro Athenis regnante, supra quadringentos annos ante Romam conditam fuit. Quin, et eius filii Salomonis et Deuteronomii et Isaiae canticum versibus constare et Iosophus et Origenes gravissimi auctores testantur. Verum prioribus saeculis Moyses etiam vir et bello et doctrina praestantissimus, qui et Aegyptios ab Aethiopibus et ab Aegyptiis Hebraeos liberavit quique cum primus, ut ait E<u>pulemus Graecus scriptor, litteras adinvenisset, ab Aegyptiis Mercurius Trimegistus appellatus est; Moyses, inquam, poeta, ut ex eius scriptis apparet, haud ignobilis fuit. Vir adeo priscus ut, cum iam octoginta annos natus Hebraeos ex captivitate deduceret, Cecrops Athenis regnaret: omnia vero quae apud Graecos mira traduntur post Cecropem fuerunt. Sed et ante Moysem Idumaeus Iob qui, ut ex suo libro colligitur, tribus fere aetatibus post Israel fuit, consolationem exametro pentametroque versu scripsit.

Forget the Fountain of Youth–We Need the Stone of Relief

Pseudo-Plutarch, On Rivers, 11.1-2

“The Strymon is a Thracian River by the city Edonis. Previously, it was called Palaistinos after the son of Poseidon, Palaistinos. That one, when he was warring with his neighbors and got sick, sent his son Haliakmôn as general. But he was rather impetuous and was killed while fighting.

Once Palaistinos heard this and escaped his bodyguards, he hurled himself into the river Konozos because of his extreme grief. Then Strymon, the child of Ares and Helike, once he heard about the death of Rhesus and was overcome by sorrow, hurled himself into the river Palaistinos whose name was changed to Strymon because of this.

A stone created by this river is called the pausilypos [“grief-stopper”]. Anyone grieving who finds this stone is immediately relieved of the pain that holds them.  That’s the story Jason of Byzantion tells in his Tragika.”

Στρυμὼν ποταμός ἐστι τῆς Θρᾴκης κατὰ πόλιν Ἠδωνίδα· προσηγορεύετο δὲπρότερον Παλαιστῖνος ἀπὸ Παλαιστίνου τοῦ Ποσειδῶνος. οὗτος γὰρ πρὸς τοὺς ἀστυγείτονας ἔχων πόλεμον καὶ εἰς ἀσθένειαν ἐμπεσὼν τὸν υἱὸν Ἁλιάκμονα στρατηγὸν ἔπεμψεν· ὁ δὲ προπετέστερον μαχόμενος ἀνῃρέθη. περὶ δὲ τῶν συμβεβηκότων ἀκούσας Παλαιστῖνος καὶ λαθὼν τοὺς δορυφόρους, διὰ λύπης ὑπερβολὴν ἑαυτὸν ἔρριψεν εἰς ποταμὸν Κόνοζον, ὃς ἀπ’ αὐτοῦ Παλαιστῖνος ὠνομάσθη. Στρυμὼν δὲ, Ἄρεως παῖς καὶ Ἡλίκης, ἀκούσας περὶ τῆς Ῥήσου τελευτῆς καὶ ἀθυμίᾳ συσχεθεὶς ἑαυτὸν ἔρριψεν εἰς ποταμὸν Παλαιστῖνον, ὃς ἀπ’ αὐτοῦ Στρυμὼν μετωνομάσθη. γεννᾶται δ’ ἐν αὐτῷ λίθος παυσίλυπος καλούμενος· ὃν ἐὰν εὕρῃ τις πενθῶν, παύεται παραχρῆμα τῆς κατεχούσης αὐτὸν συμφορᾶς, καθὼς ἱστορεῖ Ἰάσων Βυζάντιος ἐν τοῖς Τραγικοῖς.

This is a different type of relief from Grief

There’s always drugs too. Morphine, “Cure for Pain”

“Someday there’ll be a cure for pain
That’s the day I throw my drugs away”

 

Death Before Applause

Callimaco Esperiente (Filippo Buonaccorsi), Epigrams (51)

O my little book, neither laughing with Athenian wit, nor cultivated enough by Italian Minerva, think nothing of the curved nostrils of insulting envy. Rarely does a poet please before the grave, but their name flies across everyone’s mouths after the funeral. Marsus and Catullus were hardly known by their own times: you too will please posterity if Papiensis now approves you.

51. ad libellum
O, nec Cecropio lepore ridens
Nec culte Ausonia satis Minerva,
Curvatas nihili putes, libelle,
Nares invidiae obloquentis usque.
Rarus ante rogos placet poeta,
Sed post exsequias volat per ora.
Vix Marsum sua saecla, vix Catullum
Norant: tu quoque posteris placebis,
Si te nunc Papiensis approbabit.

A Proverb for a Ruined Life

Erasmus, Adagia 83

Διονύσιος ἐν Κορίνθῳ, that is, “Dionysius in Corinth”. This is a proverbial saying, by which we mean that someone has been driven down from the highest dignity and power to a private and lowly fortune, as Dionysius the tyrant of Syracuse, expelled from power, taught the boys of Corinth letters and music for a fee. Cicero writes in the ninth book of his letters to Atticus: “To be sure, let it be with the nobles as you wish. But you know that famous Dionysius in Corinth.”

Quintilian writes in book 8 of his Institutio Oratoria: “There is an allegory among these examples, if they are not set down with the prescribed reason. For as Dionysius in Corinth, which all the Greeks use, so many similar expressions may be used.” When Cicero says, “You know that…” and Quintilian says, “All the Greeks…” each clearly means that it had been bandied about in common parlance.

Where the adage comes from is made clear by Plutarch in his book Περὶ τῆς ἀδολεσχίας, that is, On Futile Loquacity. As he is praising things said briefly and gravely, he relates that which was said by the Spartans to king Philip threatening war and raging about: Dionysius in Corinth. When the king wrote back to them, that he would overthrow the Spartans if he ever came to Laconia, they responded with just one word: Αἴκα, that is, If. Plato sailed three times to Sicily not without being spattered by an unpleasant rumor. From which Molon, who was unfavorably disposed to Plato, said that it was not wonderful that Dionysius should be in Corinth, but rather, that Plato should be in Sicily, because necessity compelled the king, while ambition was driving Plato.

Διονύσιος ἐν Κορίνθῳ, id est Dionysius Corinthi. Proverbialis allegoria, qua significamus aliquem e summa dignitate atque imperio ad privatam humilemque redactum fortunam, quemadmodum Dionysius Syracusarum tyrannus expulsus imperio Corinthi pueros litteras ac musicam mercede docuit. Cicero epistolarum ad Atticum libro IX: De optimatibus sit sane ita ut vis. Sed nosti illud Διονύσιος ἐν Κορίνθῳ Quintilianus Institutionum oratoriarum libro VIII: Est in exemplis allegoria, si non praedicta ratione ponantur. Nam, ut Dionysium Corinthi esse, quo Graeci omnes utuntur, ita plura similia dici possunt. Hic Cicero, cum ait: Nosti illud et Quintilianus: Quo Graeci omnes utuntur, nimirum uterque vulgo iactatum fuisse significat. Caeterum unde natum sit adagium, Plutarchus aperuit in libello, cui titulus Περὶ τῆς ἀδολεσχίας, id est De futili loquacitate. Laudans enim breviter et graviter dicta commemorat et illud a Lacedaemonibus responsum regi Philippo bellum minanti ferocientique: Διονύσιος ἐν Κορίνθῳ. Quibus ubi rex rescripsisset, siquando in Laconiam duxisset exercitum, eversurum se Lacedaemonios, verbo duntaxat responderunt: Αἴκα, id est Si. Plato ter navigavit in Siciliam non sine sinistri rumoris aspergine. Unde Molon, qui inimicum in Platonem gerebat animum, dicebat non esse mirum, si Dionysius esset Corinthi, sed si Plato in Sicilia. Regem enim urgebat necessitas, Platonem solicitabat ambitio.

Poetry, Our Oldest Pursuit

Cristoforo Landino, Preface to Vergil in a Florentine Gymnasium (Part 3)

We have said therefore both what the art of poetry is and where the poet got a name for himself, and from where that name drew its origins. But now take this in the briefest possible words about the antiquity of poetry itself. You will find no nation so old, nor any republic so antique in the monuments of literature that it didn’t flourish from its very beginning with poets. Greece had no historians still, when heroic times and the Trojan War were being described by Homer. No philosophers were yet disputing about life and ethics when that same poet was explaining all the precepts which urge us on to living well and blessedly. Nor did he explain only those things which make us more learned in governing the republic or leading an army, but he also set out most excellently those things which set us up in private and leisured life. That most celebrated land of Greece was not yet glorying in its Seven Sages when it had already been made illustrious by Orpheus, Linus, Musaeus, and Amphion. Nor was any theologian found in this most learned nation who set down divine things in letters before the birth of Hesiod and some other poets. So, if we wish to speak more truly and to follow the thought of Aristotle, a poet is nothing other than a theologian. The faculty of speech did no sooner show how much skill in speaking, how much sweetness in delighting, nor indeed how much strength in persuading it had, before the speeches of Ulysses, and Phoenix, and the other heroes had been expressed in a poetic composition.

Penn Libraries call number: Inc B-720

Diximus ergo et quid ars poetica sit et unde sibi nomen vendicaverit poeta, unde etiam originem suam traxerit. Nunc vero de antiquitate ipsius brevissimis accipite. Neque enim ullam aut nationem adeo vetustam aut rem publicam adeo priscam litterarum monumentis reperies, quae vel ab ipso statim initio poetis non floruerit. Nullos enim adhuc Graecia historicos habuerat, quando ab Homero heroica tempora et Troiana bella describebantur. Nulli adhuc philosophi de vita et moribus disputabant, cum vel idem vates omnia praecepta, quae ad bene beateque vivendum nos adhortantur, explicabat; neque solum quae aut in re publica temperanda aut in exercitu ductitando nos doctiores reddunt, verum et ea quae in privata atque ociosa vita nos instituunt, optime exposuerat. Nondum septem sapientibus celebratissima illa Graecia gloriabatur, et iam ab Orpheo, Lino, Musaeo, Amphione illustrata fuerat; neque apud hanc tam doctam nationem quisquam theologus invenitur qui, nisi post natum Hesiodum et non nullos alios poetas, divinas res litteris mandasset. Quin, si verius loqui et Aristotelis sententiam sequi volumus, nil aliud poeta est quam theologus. Facultas vero oratoria neque quantum acuminis in dicendo neque quantum suavitatis in delectando neque postremum quantum vehementiae in permovendo habeat, antea ostendit quam orationes Ulyssis et Phoenicis aliorumque heroum poetico carmine expressae essent.

Some Hateful Words Handpicked for Social Media

Aristomenes, Assistants, fr. 3

“I hate you because you say awful things about me.”

μισῶ σ᾿ ὁτιὴ λέγεις με ταἰσχρά.

Naevius [=Nonius 73, 16]

“May he not inspire the deep hate of my powerful spirit.”

Ne ille mei feri ingeni atque animi acrem acrimoniam

Naevius, Incerta 34

“I hate people who mumble: so tell me what you fear clearly.”

Odi summussos; proinde aperte dice quid sit quod times.

Seneca the Elder, Controversiae 7

“Is there anyone then who hates me more than I hate myself?”

ergo quisquam me magis odit quam ego?

Aristophanes, Birds 1548

“I hate all the gods, as you well know…”

μισῶ δ᾿ ἅπαντας τοὺς θεούς, ὡς οἶσθα σύ—

Diogenes Laertius, 1.5.88

“Bias used to tell people to measure life as if they were going to live for both a long time and a short one and also to love people as if they will hate them, since most people are bad.”

ἔλεγέ τε τὸν βίον οὕτω μετρεῖν ὡς καὶ πολὺν καὶ ὀλίγον χρόνον βιωσομένους, καὶ φιλεῖν ὡς μισήσοντας· τοὺς γὰρ πλείστους εἶναι κακούς

Greek Anthology 12.172 Euenus

“If it hurts to hate and hurts to love, I’ll choose
To take the useful wound from two evils.”

Εἰ μισεῖν πόνος ἐστί, φιλεῖν πόνος, ἐκ δύο λυγρῶν
αἱροῦμαι χρηστῆς ἕλκος ἔχειν ὀδύνης.

Aeschylus, fr. 353

“Mortals don’t hate death fairly
Since it is the greatest bulwark against our many evils”

ὡς οὐ δικαίως θάνατον ἔχθουσιν βροτοί,
ὅσπερ μέγιστον ῥῦμα τῶν πολλῶν κακῶν

Tacitus, Agricola 42

“It is central to human nature to hate someone you have harmed.”

proprium humani ingenii est odisse quem laeseris

Aelian, Letter 14

“I’m crazy and murderous and I hate the human race.”

ἐγὼ μαίνομαι καὶ φονῶ καὶ μισῶ τὸ τῶν ἀνθρώπων γένος

A grotesque image of an ogre shooting an arrow into another creature's rear from the Rutland Psalter, c. 1260. (British Library Royal MS 62925, f. 87v.)
British Library Royal MS 62925, f. 87v.

Diogenes Laertius, 2.8.96

“[the followers of Aristippos] used to say that mistakes should be pardoned: for people do not err willingly, but under the force of some kind of passion. And we should not hate: it is better to teach someone to change.”

ἔλεγον τὰ ἁμαρτήματα συγγνώμης τυγχάνειν· οὐ γὰρ ἑκόντα ἁμαρτάνειν, ἀλλά τινι πάθει κατηναγκασμένον. καὶ μὴ μισήσειν, μᾶλλον δὲ μεταδιδάξειν.

Statius, Thebaid 8.738

“I hate my limbs and this fragile work of a body, a deserter of souls.”

odi artus fragilemque hunc corporis usum,desertorem animi.

Philostratus, Heroicus 8

“Hate is fear’s kin.”

συγγενὲς γὰρ φόβῳ μῖσος

Cicero, Philippic 12.30

“I will be forced to fear not only those who hate me but those who envy me too,”

tum erunt mihi non ei solum qui me oderunt sed illi etiam qui invident extimescendi.

Dicta Catonis 21

“High things fall because of hate; but minor things are raised up by love.”

Alta cadunt odiis, parva extolluntur amore

Greek Anthology 12.103

“I know how to love those who love; and I know how to hate
When someone wrongs me. I am not inexperienced in either.”

Οἶδα φιλεῖν φιλέοντας· ἐπίσταμαι, ἤν μ᾿ ἀδικῇ τις,
μισεῖν· ἀμφοτέρων εἰμὶ γὰρ οὐκ ἀδαής.

Quintus Smyrnaeus, Posthomerica 5.465

“FML. Why do the gods hate me so much?”

“Ὤ μοι ἐγώ, τί νυ τόσσον ἀπέχθομαι ἀθανάτοισιν;

Cicero, Letters to Friends Caelius Rubus to Cicero (VIII.14)

“I love the cause but hate the people”

causam illam unde homines odi.

Hedylus, Epigrams 1856

“I hate living for no reason and not being drunk.”

μισῶ ζῆν ἐς κενὸν οὐ μεθύων.

 

brevity bird

Escaping the Self is Impossible

Lucretius, De Rerum Natura 3.1053-1075

“When people seem to feel that there is a weight
On their minds, which wears them out with its pressure–
If they were able to understand where it comes from and what causes
So great a burden of misery to press upon their chests,
They would hardly live their lives as we now see most do:
Each person does not know what he wants and always seeks
To change his place as if he could possibly slough off the burden.

Often this man departs from the doors of his great home,
When he has tired of being there, only to return suddenly
When he comes to believe that he is no better off outside.
He rushes out driving his ponies heedlessly to his villa
As if he were bringing crucial help to a burning home.
Yet when he arrives and crosses the threshold of the house,
He either falls into a deep sleep or pursues oblivion,
Or he even rushes to visit the city again,
This is the way each man flees from himself, but it is his self
That it is impossible to escape, so he clings to it thanklessly and hates.

He does this because he is a sick man who is ignorant of the cause.
If he knew the cause, he would abandon all these things
And begin his first study of the nature of things,
Since the problem is not that of a single hour but of eternal time—
In what state we must understand that all time will pass
For mortal man after the death that awaits all of us.”

Image result for ancient roman art death

Si possent homines, proinde ac sentire videntur
pondus inesse animo, quod se gravitate fatiget,
e quibus id fiat causis quoque noscere et unde
tanta mali tam quam moles in pectore constet,
haut ita vitam agerent, ut nunc plerumque videmus
quid sibi quisque velit nescire et quaerere semper,
commutare locum, quasi onus deponere possit.
exit saepe foras magnis ex aedibus ille,
esse domi quem pertaesumst, subitoque [revertit>,
quippe foris nihilo melius qui sentiat esse.
currit agens mannos ad villam praecipitanter
auxilium tectis quasi ferre ardentibus instans;
oscitat extemplo, tetigit cum limina villae,
aut abit in somnum gravis atque oblivia quaerit,
aut etiam properans urbem petit atque revisit.
hoc se quisque modo fugit, at quem scilicet, ut fit,
effugere haut potis est: ingratius haeret et odit
propterea, morbi quia causam non tenet aeger;
quam bene si videat, iam rebus quisque relictis
naturam primum studeat cognoscere rerum,
temporis aeterni quoniam, non unius horae,
ambigitur status, in quo sit mortalibus omnis
aetas, post mortem quae restat cumque manendo.

The Palladion and Pelops’s Bones

Clement of Alexandria, Protreptikos, 4.47.6

“Many would probably be amazed if they learned that the Palladion, reportedly heaven sent, which Diomedes and Odysseus are said to have taken from Troy and then gave to Demophon, was made of Pelops’s bones, just as the Olympion was made from various bones of an Indian animal. I rely on Dionysus for this, who reports it in the fifth book of his Cycle.”

πολλοὶ δ᾽ ἂν τάχα που θαυμάσειαν, εἰ μάθοιεν τὸ Παλλάδιον τὸ διοπετὲς καλούμενον, ὃ Διομήδης καὶ ᾽Οδυσσεὺς ἱοτοροῦνται μὲν ὑφελέσθαι ἀπὸ ᾽Ιλίου, παρακαταθέσθαι δὲ Δημοφῶντι, ἐκ τῶν Πέλοπος ὀστῶν κατεσκευάσθαι, καθάπερ τὸν ᾽Ολύμπιον ἐξ ἄλλων ὀστῶν ᾽Ινδικοῦ θηρίου. καὶ δὴ τὸν ἱστοροῦντα Διονύσιον ἐν τῶι πέμπτωι μέρει τοῦ Κύκλου παρίστημι.

Image result for odysseus diomedes palladium
Roman Marble Relief of Palladium

A Rather Elite Writing Group: Pliny and Tacitus

Pliny to Cornelius Tacitus, 20

“I have read your book and I have noted the passages which should be changed or removed as carefully as I was able. For I am also in the habit of speaking the truth and you hear it freely. No people are criticized as patiently as those who especially deserve praise.

Now I am expecting my book from you with your notes—what a joy, what a fine exchange! How it makes me happy to think that if posterity cares about us at all, the story will be about how we lived with harmony, directness and trust. It will seem rare and notable that two men nearly equal in age and dignity and of some fame for writing—for I am compelled to speak sparingly of you when I am talking about myself too—to have encouraged each other’s efforts.

I was a young man when you were already growing in fame and glory and I was longing to be nearest to you but “by a long distance”. There were then many really famous geniuses—but you, perhaps because our nature was similar, seemed one I could imitate, someone I should imitate. I am for this reason happy if, when there is any conversation about scholarship, we are named together or at the fact that one some speak of you my name is mentioned.

There is no lack of authors who may be preferred to us. But, it makes no difference to me which place I have if we are joined together. For my first position is the one which is nearest to you.”

Librum tuum legi et, quam diligentissime potui, adnotavi quae commutanda, quae eximenda arbitrarer. Nam et ego verum dicere adsuevi, et tu libenter audire. Neque enim ulli patientius reprehenduntur, quam qui maxime laudari merentur. Nunc a te librum meum cum adnotationibus tuis exspecto. O iucundas, o pulchras vices! Quam me delectat quod, si qua posteris cura nostri, usquequaqua narrabitur, qua concordia simplicitate fide vixerimus! Erit rarum et insigne, duos homines aetate dignitate propemodum aequales, non nullius in litteris nominis (cogor enim de te quoque parcius dicere, quia de me simul dico), alterum alterius studia fovisse.

Equidem adulescentulus, cum iam tu fama gloriaque floreres, te sequi, tibi “longo sed proximus intervallo” et esse et haberi concupiscebam. Et erant multa clarissima ingenia; sed tu mihi (ita similitudo naturae ferebat) maxime imitabilis,  maxime imitandus videbaris. Quo magis gaudeo, quod si quis de studiis sermo, una nominamur, quod de te loquentibus statim occurro. Nec desunt qui utrique nostrum praeferantur. Sed nos, nihil interest mea quo loco, iungimur; nam mihi primus, qui a te proximus.

 

 

From Tertullian.org

Cicero On Using “Leftover Time” for Writing Projects

Cicero, Laws 1.8-10

M. I do understand that I have been promising this work for a long time now, Atticus. It is something I would not refuse if any bit of open and free time were allotted to me. A work as momentous as this cannot be taken up when one’s efforts are occupied and his mind is elsewhere. It is really necessary to be free from worry and business.

A. What about the other things you have written more of than any of our people? What free time did you have set aside then?

M. These ‘leftover moments’ occur and I will not suffer wasting them—as when there are some days set aside for going to the country, I write something equal to what the number of days allow. But a history cannot be begun unless there is dedicated time and it can’t be completed in a short time. I habitually weigh down my thought when, once I have started, I am distracted by something else. And once a project is interrupted, I do not finish what was started easily.”

M. Intellego equidem a me istum laborem iam diu postulari, Attice; quem non recusarem, si mihi ullum tribueretur vacuum tempus et liberum; neque enim occupata opera neque inpedito animo res tanta suscipi potest; utrumque opus est, et cura vacare et negotio.

A. Quid ad cetera. quae scripsisti plura quam quisquam e nostris? quod tibi tandem tempus vacuum fuit concessum?

M. Subsiciva quaedam tempora incurrunt, quae ego perire non patior, ut, si qui dies ad rusticandum dati sint, ad eorum numerum adcommodentur quae scribimus. historia vero nec institui potest nisi praeparato otio nec exiguo tempore absolvi, et ego animi pendere soleo, cum semel quid orsus sum,1 si traducor alio, neque tam facile interrupta contexo quam absolvo instituta.

I encourage everyone to copy “Intellego equidem a me istum laborem iam diu postulari” and paste it liberally into emails explaining why you have yet to complete that review, abstract, etc. etc. Take a break for a day or a nap for an hour. Let Cicero speak for you!

 

Image result for ancient scholars writing
Image taken from this blog