Latin for the Crappin

Lord Chesterfield, Letters to His Son (December 15, 1747):

I knew a gentleman, who was so good a manager of his time, that he would not even lose that small portion of it, which the calls of nature obliged him to pass in the necessary-house; but gradually went through all the Latin poets, in those moments. He bought, for example, a common edition of Horace, of which he tore off gradually a couple of pages, carried them with him to that necessary place, read them first, and then sent them down as a sacrifice to Cloacina: this was so much time fairly gained; and I recommend you to follow his example. It is better than only doing what you cannot help doing at those moments; and it will made any book, which you shall read in that manner, very present in your mind. Books of science, and of a grave sort, must be read with continuity; but there are very many, and even very useful ones, which may be read with advantage by snatches, and unconnectedly; such are all the good Latin poets, except Virgil in his “Aeneid”: and such are most of the modern poets, in which you will find many pieces worth reading, that will not take up above seven or eight minutes. Bayle’s, Moreri’s, and other dictionaries, are proper books to take and shut up for the little intervals of (otherwise) idle time, that everybody has in the course of the day, between either their studies or their pleasures. Good night.

How many of these have been lost to Cloacal sacrifice?

Papyrology and Its Discontents

E.H. Gombrich, The Embattled Humanities:

Some time ago I was privileged to be seated during a social function next to a cabinet minister. Naturally I did not want to spare him my worries, but I cut no ice. He did not see, was his curt response, why the universities should not make sacrifices when everybody else was asked to do so. I gave up. I knew I would not be able to make him see that he was talking nonsense. It is not the universities which are asked to make a sacrifice but those who would have benefited from attending them.

We all know the name of the Moloch on whose altar they must be immolated; he is called ‘Society.’ During one of our periodic student troubles an attractive and eager girl came to interview me for a student paper; when I mentioned the danger – luckily averted – of a post in papyrology* being frozen in my university she replied earnestly, ‘But what if society does not want papyrology?’ What indeed? Admittedly it is hard to imagine how society can make its will in such matters known. Through a referendum? Through rallies in Trafalgar Square or through party manifestos? But how can the voter be made to see that this arcane subject may at any moment transform the picture of our cultural heritage as it has transformed it in the past? A book on political science which fails to take cognizance of Aristotle’s treatise on the Constitution of Athens found in a papyrus is as incomplete as is an account of European comedy that fails to discuss the recently deciphered fragments from Menander, the great playwright who stands at the fountainhead of this tradition.

*Note: To underscore Gombrich’s point, WordPress doesn’t even recognize papyrology as a word.

A School of Madness and the Cynic’s Life

Empedocles, R88 : (Ps.-?) Hipp. Haer. 7.29.1–3 et 31.2–4

“Markiôn of Pontos was much crazier than these people: after dismissing many of the notions of the majority of people and moving into even more shame, he proposed that there were two principles of everything, claiming there was one good deity and one bad one. Because he thought that he had invented something new, he created his own school filled with madness and a cynic life, since he was something of a bellicose person.

This guy, somehow believing that he would evade most people in failing to be a follower of Christ but really of Empedocles who happened to come from a much earlier period and laid out the belief that there were two causes of the universe, Strife and Attraction…”

[29.1–3] Μαρκίων δὲ ὁ Ποντικὸς πολὺ τούτων μανικώτερος, τὰ πολλὰ τῶν πλειόνων παραπεμψάμενος ἐπὶ τὸ ἀναιδέστερον ὁρμήσας δύο ἀρχὰς τοῦ παντὸς ὑπέθετο, ἀγαθόν <θεόν>1 τινα λέγων καὶ τὸν ἕτερον πονηρόν· καὶ αὐτὸς δὲ νομίζων καινόν τι παρεισαγαγεῖν σχολὴν ἐσκεύασεν ἀπονοίας γέμουσαν καὶ κυνικοῦ βίου, ὤν τις μάχιμος· οὗτος νομίζων λήσεσθαι τοὺς πολλούς ὅτι μὴ Χριστοῦ τυγχάνοι μαθητὴς ἀλλ’ Ἐμπεδοκλέους πολὺ αὐτοῦ προγενεστέρου τυγχάνοντος, ταὐτὰ ὁρίσας ἐδογμάτισε δύο εἶναι τὰ τοῦ παντὸς αἴτια, Νεῖκος καὶ Φιλίαν. [. . .]

Image result for medieval manuscript cynic
Diogenes the Cynic in his Barrel

May You Count Yourself Lucky, Today

Sophocles, Trachinae 1-3

“People have an ancient famous proverb:
That you should not judge any mortal lives
You can’t see them as good or bad before someone dies

Λόγος μὲν ἔστ᾿ ἀρχαῖος ἀνθρώπων φανεὶς
ὡς οὐκ ἂν αἰῶν᾿ ἐκμάθοις βροτῶν, πρὶν ἂν
θάνῃ τις, οὔτ᾿ εἰ χρηστὸς οὔτ᾿ εἴ τῳ κακός·

Soph. Trach. 132-135

“For neither starry night
Nor the death spirits
Nor wealth remain for mortals,
But delight and loss disappear
And then each returns again.”

μένει γὰρ οὔτ᾿ αἰόλα
νὺξ βροτοῖσιν οὔτε κῆ-
ρες οὔτε πλοῦτος, ἀλλ᾿ ἄφαρ
βέβακε, τῷ δ᾿ ἐπέρχεται
χαίρειν τε καὶ στέρεσθαι.

Trachiniae 943-947

“whoever counts more than
Two days ahead in their life,
Is foolish. When it comes to living well
There’s no tomorrow before the present day is done.”

…ὥστ᾿ εἴ τις δύο
ἢ κἀπὶ πλείους ἡμέρας λογίζεται,
μάταιός ἐστιν· οὐ γὰρ ἔσθ᾿ ἥ γ᾿ αὔριον
πρὶν εὖ πάθῃ τις τὴν παροῦσαν ἡμέραν.

1270-1274

“No one can see what the future will be,
And our present is our pity
But their shame,
And hardest of all people
On the one who endures this ruin.”

τὰ μὲν οὖν μέλλοντ᾿ οὐδεὶς ἐφορᾷ,
τὰ δὲ νῦν ἑστῶτ᾿ οἰκτρὰ μὲν ἡμῖν,
αἰσχρὰ δ᾿ ἐκείνοις,
χαλεπώτατα δ᾿ οὖν ἀνδρῶν πάντων
τῷ τήνδ᾿ ἄτην ὑπέχοντι.

 

Herodotus, Histories 1.32

“I cannot answer what you ask me until I hear that you have ended your life well. Someone who is really rich is no more blessed than someone who has enough for just a day unless chance finds them keeping all the fine things and dying well. For many super wealthy people turnout unlucky and many of modest means fare well. The person who is really wealthy but unlucky is ahead of the merely lucky person in two ways but the lucky person has many advantages over the unlucky.

A wealthy person has the resources to do what they want and to hold out when disaster strikes. But a lucky person does not get disabled, sick, avoids suffering, has good children, and keeps looking good. If that person dies well in addition to these other things, well that’s the kind of person you’re looking for. Then someone is worthy of being called blessed.

But don’t call anyone blessed before they’re dead. Just lucky.”

ἐκεῖνο δὲ τὸ εἴρεό με, οὔκω σε ἐγὼ λέγω, πρὶν τελευτήσαντα καλῶς τὸν αἰῶνα πύθωμαι. οὐ γάρ τι ὁ μέγα πλούσιος μᾶλλον τοῦ ἐπ᾿ ἡμέρην ἔχοντος ὀλβιώτερος ἐστί, εἰ μή οἱ τύχη ἐπίσποιτο πάντα καλὰ ἔχοντα εὖ τελευτῆσαι τὸν βίον. πολλοὶ μὲν γὰρ ζάπλουτοι ἀνθρώπων ἀνόλβιοι εἰσί, πολλοὶ δὲ μετρίως ἔχοντες βίου εὐτυχέες. ὁ μὲν δὴ μέγα πλούσιος ἀνόλβιος δὲ δυοῖσι προέχει τοῦ εὐτυχέος μοῦνον, οὗτος δὲ τοῦ πλουσίου καὶ ἀνόλβου πολλοῖσι· ὃ μὲν ἐπιθυμίην ἐκτελέσαι καὶ ἄτην μεγάλην προσπεσοῦσαν ἐνεῖκαι δυνατώτερος, ὃ δὲ τοῖσιδε προέχει ἐκείνου· ἄτην μὲν καὶ ἐπιθυμίην οὐκ ὁμοίως δυνατὸς ἐκείνῳ ἐνεῖκαι, ταῦτα δὲ ἡ εὐτυχίη οἱ ἀπερύκει, ἄπηρος δὲ ἐστί, ἄνουσος, ἀπαθὴς κακῶν, εὔπαις, εὐειδής. εἰ δὲ πρὸς τούτοισι ἔτι τελευτήσει τὸν βίον εὖ, οὗτος ἐκεῖνος τὸν σὺ ζητέεις, ὁ ὄλβιος κεκλῆσθαι ἄξιος ἐστί· πρὶν δ᾿ ἂν τελευτήσῃ, ἐπισχεῖν, μηδὲ καλέειν κω ὄλβιον ἀλλ᾿ εὐτυχέα.

File:Solon before Croesus by Nicolaes Knüpfer, Getty Center.JPG
Solon before Croesus by Nicolaes Knüpfer

For Those In the Know

Anonymous Epigram (Greek Anthology 7.128)

I am Heraclitus. Why do you buffoons
Wrestle with me? It was not for you
I labored, but for those in the know.
To me, one man is worth thirty thousand,
And an infinite number not worth one man.
This I would say even in Persephone’s house.

For those in the know, here are some fragments of Heraclitus to wrestle with:

Fr.7
If all that exists should become smoke, nostrils would pick out one thing from the other.

Fr.26
A man in the night kindles a light in himself after his sight is extinguished. A living man, but he engages with a dead man when he sleeps. And when he wakes, he understands sleeping man.

Fr.36
For souls, it’s death to become water, and for water, it’s death to become earth. But from earth water is born, and from water, a soul.

Fr.48
In any event, the name of the bow is life but its work is death

Fr.90
The exchange: all things for fire and fire for all things; and in like manner, goods for gold and gold for goods.

Epigram 7.128
Ἡράκλειτος ἐγώ: τί μ᾽ ἄνω κάτω ἕλκετ᾽ ἄμουσοι;
οὐχ ὑμῖν ἐπόνουν, τοῖς δ᾽ ἔμ᾽ ἐπισταμένοις.
εἷς ἐμοὶ ἄνθρωπος τρισμύριοι, οἱ δ᾽ ἀνάριθμοι
οὐδείς. ταῦτ᾽ αὐδῶ καὶ παρὰ Περσεφόνῃ.

Heraclitus:
Fr.7
εἰ πάντα τὰ ὄντα καπνὸς γένοιτο, ῥῖνες ἂν διαγνοῖεν

Fr.26
ἄνθρωπος ἐν εὐφρόνῃ φάος ἅπτεται ἑαυτῷ ἀποσβεσθείς ὄψεις, ζῶν δὲ ἅπτεται τεθνεῶτος εὕδων, ἐγρηγορὼς ἅπτεται εὕδοντος.

Fr.36
ψυχῇσιν θάνατος ὕδωρ γενέσθαι, ὕδατι δὲ θάνατος γῆν γενέσθαι, ἐκ γῆς δὲ ὕδωρ γίνεται, ἐξ ὕδατος δὲ ψυχή

Fr.48
τῷ οὖν τόξῳ ὄνομα βίος, ἔργον δὲ θάνατος

Fr.90
πυρός τε ἀνταμοιβὴ τὰ πάντα καὶ πῦρ ἁπάντων ὅκωσπερ χρυσοῦ χρήματα καὶ χρημάτων χρυσός.

Cleansing the City

Plutarch, Romulus 24

“Then a plague fell on the land, bringing unexpected death to people without sickness, also infecting the crops with barrenness and making the cattle stop reproducing. Drops of blood rained on the city too which added great superstition to the compulsory suffering.

When similar things happened to the people in Laeurentum, it seemed obvious to everyone that it was the crime against justice over Tatius and the murdered ambassadors which drove divine rage against the cities. Once the murderers were surrendered and punished on both sides, the horrors clearly ebbed. Romulus also cleansed the city with purificatory rites which people allege are still celebrated in our time at the Ferentine gate.”

XXIV. Ἐκ τούτου λοιμὸς ἐμπίπτει, θανάτους μὲν αἰφνιδίους ἀνθρώποις ἄνευ νόσων ἐπιφέρων, ἁπτόμενος δὲ καὶ καρπῶν ἀφορίαις καὶ θρεμμάτων ἀγονίαις. ὕσθη δὲ καὶ σταγόσιν αἵματος ἡ πόλις, ὥστε πολλὴν προσγενέσθαι τοῖς ἀναγκαίοις πάθεσι δεισιδαιμονίαν. ἐπεὶ δὲ καὶ τοῖς τὸ Λαύρεντον οἰκοῦσιν ὅμοια συνέβαινεν, ἤδη παντάπασιν ἐδόκει τῶν ἐπὶ Τατίῳ συγκεχυμένων δικαίων ἐπί τε τοῖς πρέσβεσι φονευθεῖσι μήνιμα δαιμόνιον ἀμφοτέρας ἐλαύνειν τὰς πόλεις. ἐκδοθέντων δὲ τῶν φονέων καὶ κολασθέντων παρ᾿ ἀμφοτέροις, ἐλώφησεν ἐπιδήλως τὰ δεινά· καὶ καθαρμοῖς ὁ Ῥωμύλος ἥγνισε τὰς πόλεις, οὓς ἔτι νῦν ἱστοροῦσιν ἐπὶ τῆς Φερεντίνης πύλης συντελεῖσθαι.

Petter Paul Rubens, Romulus and Remus

Send Us Someone Smart

Libanius Oration 33

“Free your cities of these kinds of troubles and send us a smart person eager for work, someone who will act more than they prattle, who will persuade more than force, and who will help the poor and not wear them down, someone who will understand what is possible and what is not along with the right time for abuse and the right time for threats.

Altogether, someone nothing like the plague here.”

Ἀπάλλαξον δὴ τὰς σαυτοῦ πόλεις τοιούτων κακῶν καὶ πέμψον ἄνδρα νοῦν τε ἔχοντα καὶ πόνων ἐπιθυμητὴν καὶ πλείω πράξοντα ἢ λαλήσοντα καὶ | πείσοντα μᾶλλον ἢ ἀναγκάσοντα καὶ βοηθήσοντα πένησιν, οὐκ ἐπιτρίψοντα, καὶ διαγνωσόμενον, τί μὲν δυνατόν, τί δὲ οὔ, καὶ καιρὸν μὲν πληγῶν, καιρὸν δὲ εἰσόμενον ἀπειλῆς, ὅλως οὐδὲν ἐοικότα τῷ λοιμῷ τούτῳ.

Profiles in Courage: Why Republicans May Ride the Trump Train Off ...

Wounds Healed Just in Time

Ovid, Ex Ponto 1.3 83-94

“While I should tell all the tales, in no age
Has anyone been sent to a more horrible place so far from their home.
For this reason, let your wisdom overlook someone in sorrow
Who does not do so much of what you ask in your words.

I still confess that if my wounds could heal
Then they could heal only with your orders.
But I fear that you pointlessly labor to help me
And that your aid will not heal my sick ruin.

I do not claim these things because I have special wisdom,
But I am more familiar with myself than a doctor.
Despite all this, your willing kindness has come to me
Just when I needed something good.”

persequar ut cunctos, nulli datus omnibus aevis
tam procul a patria est horridiorve locus.
quo magis ignoscat sapientia vestra dolenti
qui facit ex dictis, non ita multa, tuis.
nec tamen infitior, si possint nostra coire
vulnera, praeceptis posse coire tuis.
sed vereor ne me frustra servare labores
nec iuver admota perditus aeger ope.
nec loquor haec, quia sit maior prudentia nobis,
sed sum quam medico notior ipse mihi.
ut tamen hoc ita sit, munus tua grande voluntas
ad me pervenit consuliturque boni.

More from Hieronymus Bosch

Poetic Fitness

Coleridge, Biographia Literaria (Chp. 1)

At school, (Christ’s Hospital,) I enjoyed the inestimable advantage of a very sensible, though at the same time, a very severe master, the Reverend James Bowyer. He early moulded my taste to the preference of Demosthenes to Cicero, of Homer and Theocritus to Virgil, and again of Virgil to Ovid. He habituated me to compare Lucretius, (in such extracts as I then read,) Terence, and above all the chaster poems of Catullus, not only with the Roman poets of the, so called, silver and brazen ages; but with even those of the Augustan aera: and on grounds of plain sense and universal logic to see and assert the superiority of the former in the truth and nativeness both of their thoughts and diction. At the same time that we were studying the Greek tragic poets, he made us read Shakespeare and Milton as lessons: and they were the lessons too, which required most time and trouble to bring up, so as to escape his censure. I learned from him, that poetry, even that of the loftiest and, seemingly, that of the wildest odes, had a logic of its own, as severe as that of science; and more difficult, because more subtle, more complex, and dependent on more, and more fugitive causes. In the truly great poets, he would say, there is a reason assignable, not only for every word, but for the position of every word; and I well remember that, availing himself of the synonymes to the Homer of Didymus, he made us attempt to show, with regard to each, why it would not have answered the same purpose; and wherein consisted the peculiar fitness of the word in the original text.

In our own English compositions, (at least for the last three years of our school education,) he showed no mercy to phrase, metaphor, or image, unsupported by a sound sense, or where the same sense might have been conveyed with equal force and dignity in plainer words. Lute, harp, and lyre, Muse, Muses, and inspirations, Pegasus, Parnassus, and Hippocrene were all an abomination to him. In fancy I can almost hear him now, exclaiming “Harp? Harp? Lyre? Pen and ink, boy, you mean! Muse, boy, Muse? Your nurse’s daughter, you mean! Pierian spring? Oh aye! the cloister-pump, I suppose!” Nay certain introductions, similes, and examples, were placed by name on a list of interdiction. Among the similes, there was, I remember, that of the manchineel fruit, as suiting equally well with too many subjects; in which however it yielded the palm at once to the example of Alexander and Clytus, which was equally good and apt, whatever might be the theme. Was it ambition? Alexander and Clytus!—Flattery? Alexander and Clytus!—anger—drunkenness—pride—friendship—ingratitude—late repentance? Still, still Alexander and Clytus! At length, the praises of agriculture having been exemplified in the sagacious observation that, had Alexander been holding the plough, he would not have run his friend Clytus through with a spear, this tried, and serviceable old friend was banished by public edict in saecula saeculorum. I have sometimes ventured to think, that a list of this kind, or an index expurgatorius of certain well-known and ever-returning phrases, both introductory, and transitional, including a large assortment of modest egoisms, and flattering illeisms, and the like, might be hung up in our Law-courts, and both Houses of Parliament, with great advantage to the public, as an important saving of national time, an incalculable relief to his Majesty’s ministers, but above all, as insuring the thanks of country attornies, and their clients, who have private bills to carry through the House.

Changing Nature and Isolation’s End

Philo, On Rewards and Punishments 89-90

“At that time, it seems likely that bears, lions, panthers and those animals in India—elephants and tigers—and however many other creates have unconquerable valor and strength will shift from loneliness and isolation to a shared life. From imitating herd animals they will slowly become tame in the presence of human beings.

After this, they will no longer coil in anger as before, but some will be flabbergasted and behave humbly as if before a leader or natural master and others will get happily excited, showing domesticated affection and love just like those little dogs who signal their giddiness with wagging tails. Then, too, the races of scorpions and snakes and the other creepy critters will leave their venom unused.”

τότε μοι δοκοῦσιν ἄρκτοι καὶ λέοντες καὶ παρδάλεις καὶ τὰ παρ᾿ Ἰνδοῖς, ἐλέφαντές τε καὶ τίγρεις, καὶ ὅσα ἄλλα τὰς ἀλκὰς καὶ τὰς δυνάμεις ἀήττητα μεταβαλεῖν ἐκ τοῦ μονωτικοῦ τε καὶ μονοτρόπου πρὸς τὸ σύννομον· κἀκ τοῦ πρὸς ὀλίγον μιμήσει τῶν ἀγελαίων ἡμερωθήσεται πρὸς τὴν ἀνθρώπου φαντασίαν, μηκέτι ὡς πρότερον ἀνερεθισθέντα, καταπλαγέντα δ᾿ ὡς ἄρχοντα καὶ φύσει δεσπότην εὐλαβῶς ἕξει, ἔνια δὲ καὶ τοῦ χειροήθους ἅμα καὶ φιλοδεσπότου τῇ παραζηλώσει, καθάπερ τὰ Μελιταῖα τῶν κυνιδίων ταῖς κέρκοις μεθ᾿ ἱλαρωτέρας κινήσεως προσσαίνοντα. τότε καὶ τὰ σκορπίων γένη καὶ ὄφεων καὶ τῶν ἄλλων ἑρπετῶν ἄπρακτον ἕξει τὸν ἰόν·

British Library, Sloane MS 1975, Folio 13r