Police and the Unjust State

Demosthenes, Against Timocrates 164 (See the Scaife Viewer for the full text)

“These men have committed so much horror beyond their own criminal behavior that even while running a so-called democracy they turned each person’s house into a prison and put the police in our homes.”

οὗτοι τοίνυν τοσαύτην ὑπερβολὴν ἐποιήσαντο ἐκείνων τῆς αὑτῶν πονηρίας ὥστ᾿ ἐν δημοκρατίᾳ πολιτευόμενοι τὴν ἰδίαν οἰκίαν ἑκάστῳ δεσμωτήριον καθίστασαν, τοὺς ἕνδεκ᾿ ἄγοντες ἐπὶ τὰς οἰκίας.

 

W. E. B. Du Bois, The Souls of Black Folk 9

“For such dealing with criminals, white or black, the South had no machinery, no adequate jails or reformatories; its police system was arranged to deal with blacks alone, and tacitly assumed that every white man was ipso facto a member of that police. Thus grew up a double system of justice, which erred on the white side by undue leniency and the practical immunity of red-handed criminals, and erred on the black side by undue severity, injustice, and lack of discrimination.”

 

Juvenal, Satires

“Who will police the police?”

Quis custodiet ipsos custodes?

Strong Winds and Serving Justice

Euripides, Andromache 479-485

“When strong winds carry sailors forward
Divergent opinions steering the ship
Or a mob thick with wise men is feebler
Than a single mind with self-control.
In city and under a single
Authority should be one person’s
Whenever we want to find success.”

πνοαὶ δ᾽ ὅταν φέρωσι ναυτίλους θοαί,
κατὰ πηδαλίων δίδυμαι πραπίδων γνῶμαι,
σοφῶν τε πλῆθος ἀθρόον ἀσθενέστερον
φαυλοτέρας φρενὸς αὐτοκρατοῦς.
ἑνὸς ἄρ᾽ ἄνυσις ἀνά τε μέλαθρα
κατά τε πόλιας, ὁπόταν εὑ-
ρεῖν θέλωσι καιρόν.

Euripides, Hecuba 834-845

“My speech is lacking one thing still.
I wish I had the voice in my limbs
And hands and hair and the march of my feet
Or the skills of Daidalos or some god
So I could completely grasp you by your knees
Wailing, laying about you with every kind of argument.
Master, great hope of life for the Greeks,
Heed me—lend an avenging hand to an old woman
Even if she is nothing at all.

For it is right that a good man serve justice
And always do evil everywhere to evil men.”

ἑνός μοι μῦθος ἐνδεὴς ἔτι·
εἴ μοι γένοιτο φθόγγος ἐν βραχίοσιν
καὶ χερσὶ καὶ κόμαισι καὶ ποδῶν βάσει
ἢ Δαιδάλου τέχναισιν ἢ θεῶν τινος,
ὡς πάνθ᾿ ἁμαρτῇ σῶν ἔχοιτο γουνάτων
κλαίοντ᾿, ἐπισκήπτοντα παντοίους λόγους.
ὦ δέσποτ᾿, ὦ μέγιστον Ἕλλησιν φάος,
πιθοῦ, παράσχες χεῖρα τῇ πρεσβύτιδι
τιμωρόν, εἰ καὶ μηδέν ἐστιν ἀλλ᾿ ὅμως.
ἐσθλοῦ γὰρ ἀνδρὸς τῇ δίκῃ θ᾿ ὑπηρετεῖν
καὶ τοὺς κακοὺς δρᾶν πανταχοῦ κακῶς ἀεί.

Euripides, Hecuba 885-887

Agamemnon: Frightening! But I surely can’t trust a woman’s strength.
Hecuba: Why? Didn’t women kill the sons of Aegyptus
And wipe Lemnos clean of all men?

δεινόν· τὸ μέντοι θῆλυ μέμφομαι σθένος.
ΕΚΑΒΗ
τί δ᾿; οὐ γυναῖκες εἷλον Αἰγύπτου τέκνα
καὶ Λῆμνον ἄρδην ἀρσένων ἐξῴκισαν;

Viviano Codazzi and Filippo Lauri – Arches in ruins and Hecuba’s vengeance over Polymestor

An Incitement Either to Teamwork or to Rivalry

Lorenzo Valla, Speech on the Beginning of Study:

It is so arranged by nature that nothing can achieve perfection or grow which is not composed, elaborated, and cultivated by many, especially when they are vying with each other in turn and competing for praise. What sculptor, or painter, or other artist could have stood out as perfect or at least great in their own art, if they had been the only practitioner of it? One person discovers one thing, and each person tries to imitate, emulate, and surpass whatever excellence they notice in the work of another. Thus is zeal kindled, thus is proficiency achieved, thus do the arts increase and reach the heights, indeed all the better and all the swifter when many people work toward the same thing, as in the case of creating a city, where completion is achieved faster and better if the hands of many, rather than of few, are applied to the task.

Nanque ita natura comparatum est, ut nihil admodum proficere atque excrescere queat quod non a plurimis componitur, elaboratur, excolitur, precipue emulantibus invicem et de laude certantibus. Quis enim faber statuarius, pictor item et ceteri in suo artificio perfectus aut etiam magnus extitisset, si solus opifex eius artificii fuisset? Alius aliud invenit et quod quisque in altero egregium animadvertit id ipse imitari, emulari, superare conatur. Ita studia incenduntur, profectus fiunt, artes excrescunt et in summum evadunt et eo quidem melius eoque celerius quo plures in eandem rem homines elaborant, veluti in extruenda aliqua urbe et citius et melius ad consumationem pervenitur, si plurimorum quam paucissimorum manus adhibeantur

The Body that Is Our Home

Plotinus, Ennead 2.9

“This would be similar to two people who lived in the same house and one of them despises the structure and the person who built it but still stays there any way. The other does not hate it but claims that the builder made it most skillfully, even though he longs for the time when he can leave because he will no longer need a house.

The first person thinks he is wiser and more prepared to leave because he knows how to claim that the walls are made of lifeless stone and wood and lack much in comparison to the true home. He does not understand, however, that he is only special because he cannot endure what he must—unless he admits that he is upset even though he secretly delights in the beauty of the stone.

As long as we have a body, we must remain in the homes which have been made for us by that good sister of a soul who has the power to build without effort.”

Τοῦτο δὲ ὅμοιον ἂν εἴη, ὥσπερ ἂν εἰ δύο οἶκον 5καλὸν τὸν αὐτὸν οἰκούντων, τοῦ μὲν ψέγοντος τὴν κατασκευὴν καὶ τὸν ποιήσαντα καὶ μένοντος οὐχ ἧττον ἐν αὐτῷ, τοῦ δὲ μὴ ψέγοντος, ἀλλὰ τὸν ποιήσαντα τεχνικώτατα πεποιηκέναι λέγοντος, τὸν δὲ χρόνον ἀναμένοντος ἕως ἂν ἥκῃ, ἐν ᾧ ἀπαλλάξεται, οὗ μηκέτι οἴκου δεήσοιτο, ὁ δὲ 10σοφώτερος οἴοιτο εἶναι καὶ ἑτοιμότερος ἐξελθεῖν, ὅτι οἶδε λέγειν ἐκ λίθων ἀψύχων τοὺς τοίχους καὶ ξύλων συνεστάναι καὶ πολλοῦ δεῖν τῆς ἀληθινῆς οἰκήσεως, ἀγνοῶν ὅτι τῷ μὴ φέρειν τὰ ἀναγκαῖα διαφέρει, εἴπερ καὶ μὴ ποιεῖται δυσχεραίνειν ἀγαπῶν ἡσυχῇ τὸ κάλλος τῶν λίθων. Δεῖ δὲ 15μένειν μὲν ἐν οἴκοις σῶμα ἔχοντας κατασκευασθεῖσιν ὑπὸ ψυχῆς ἀδελφῆς ἀγαθῆς πολλὴν δύναμιν εἰς τὸ δημιουργεῖν ἀπόνως ἐχούσης.

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Landauer Twelve Brother’s House manuscript

Chief Minister of Bullsh*t

Cicero, Letters to Atticus 92 (4.18) October or November 54

You may ask me “how are you handling these things?” By god, pretty damn well and I love myself for doing so. My friend, we have not only lost the marrow and blood of a just state, but we’ve lost its decoration and facade too.

There is no Republic where I might find happiness or comfort. You may ask, “Can you really take this well?” Yes. That’s it. I recall how well the state thrived when I was governing it and the gratitude it gave me. No grief touches me at all at seeing one person capable of everything. Those who were upset that I had any power are wrecked by it.

No, I have many things to bring me solace. But I do not move from where I am, instead I return to that way of life which is most natural, to my books and my research.”

Dices ‘tu ergo haec quo modo fers?’ belle mehercule et in eo me valde amo. amisimus, mi Pomponi, omnem non modo sucum ac sanguinem sed etiam colorem et speciem pristinae civitatis. nulla est res publica quae delectet, in qua acquiescam. ‘idne igitur’ inquies ‘facile fers?’ id ipsum. recordor enim quam bella paulisper nobis gubernantibus civitas fuerit, quae mihi gratia relata sit. nullus dolor me angit unum omnia posse; dirumpuntur ii qui me aliquid posse doluerunt. multa mihi dant solacia, nec tamen ego de meo statu demigro, quaeque vita maxime est ad naturam, ad eam me refero, ad litteras et studia nostra.

Carved bust of Cicero 

The Epidemic’s Over, We’re Fine

Cicero, Letters to Friends, to Terentia 8 (14.1)

“When it comes to my family, I will do what you report seems right to our friends. Concerning where I am currently, the epidemic is certainly already over and, even though it lasted a while, it didn’t touch me. Plancius, the most dutiful man, longs to keep me with him and detains me here.

I was hoping to stay in some deserted place in Epirus where Piso and his soldiers would never come, but Plancius holds me here. He posts that it will turn out to be possible for him to leave for Italy with me. Should I see that day and return to your embrace and my families and get you and myself back again, I will judge that a great profit of your commitment and mine.”

De familia, quo modo placuisse scribis amicis faciemus. de loco, nunc quidem iam abiit pestilentia, sed quam diu fuit me non attigit. Plancius, homo officiosissimus, me cupit esse secum et adhuc retinet. ego volebam loco magis deserto esse in Epiro, quo neque Piso veniret nec milites, sed adhuc Plancius me retinet; sperat posse fieri ut mecum in Italiam decedat. quem ego diem si videro et si in vestrum complexum venero ac si et vos et me ipsum reciperaro, satis magnum mihi fructum videbor percepisse et vestrae pietatis et meae.

Cicero Very Fine

Knowledge, Cooperation, and the Common Good

Manilius, Astronomica 67-84

“Humanity waited, thunderstruck by the new light in the sky,
First grieving as it disappeared, then overjoyed at its return.
The human race was incapable of understanding the reasons
Why the sun rose so frequently once it sent the stars
In flight, why the length of days and nights was uncertain
And why the shadows changed too as the sun moved farther away.

Stubborn obsession had not yet taught humankind knowledge and skill
And the land was resting open at the hands of untrained farmers.
At that time gold was resting in untouched mountains
And the untroubled sea hid strange worlds—
For the human race did not dare to risk life
In the waves or wind—people believed that they did not know enough.

But the passage of long days sharpened mortal thought
And hard work produced invention for the miserable
Just as each person’s luck compelled him to turn to himself to make life better.
Then, they competed with each other once their interests were divided
And whatever wisdom practice found through testing,
They happily shared for the common good.”

et stupefacta novo pendebat lumine mundi,
tum velut amisso maerens, tum laeta renato,
surgentem neque enim totiens Titana fugatis
sideribus, variosque dies incertaque noctis
tempora nec similis umbras, iam sole regresso
iam propiore, suis poterat discernere causis.
necdum etiam doctas sollertia fecerat artes,
terraque sub rudibus cessabat vasta colonis;
tumque in desertis habitabat montibus aurum,
immotusque novos pontus subduxerat orbes,
nec vitam pelago nec ventis credere vota
audebant; se quisque satis novisse putabant.
sed cum longa dies acuit mortalia corda
et labor ingenium miseris dedit et sua quemque
advigilare sibi iussit fortuna premendo,
seducta in varias certarunt pectora curas
et, quodcumque sagax temptando repperit usus,
in commune bonum commentum laeta dederunt.

17th-century chart of the universe, with zodiac signs and the earth at the center
From Wikipedia. 17th-century depiction in Andreas Cellarius‘s Harmonia Macrocosmica.

Scapegoating Foreigners for Plagues

 

Thucydides, 2.48

“The story goes that the sickness started in the part of Ethiopia above Egypt and then it moved to Egypt and Libya and then over most of the King’s land. When it suddenly fell on Athens, it afflicted people in the Piraeus first and it was there that it was said that the Peloponnesians must be throwing drugs into the cisterns, since there were no streams there. Later it spread to the higher part of the city where many more people begin to die.”

  1. ἤρξατο δὲ τὸ μὲν πρῶτον, ὡς λέγεται, ἐξ Αἰθιοπίας τῆς ὑπὲρ Αἰγύπτου, ἔπειτα δὲ καὶ ἐς Αἴγυπτον καὶ Λιβύην κατέβη καὶ ἐς τὴν βασιλέως γῆν τὴν πολλήν. [2] ἐς δὲ τὴν Ἀθηναίων πόλιν ἐξαπιναίως ἐσέπεσε, καὶ τὸ πρῶτον ἐν τῷ Πειραιεῖ ἥψατο τῶν ἀνθρώπων, ὥστε καὶ ἐλέχθη ὑπ᾽ αὐτῶν ὡς οἱ Πελοποννήσιοι φάρμακα ἐσβεβλήκοιεν ἐς τὰ φρέατα: κρῆναι γὰρ οὔπω ἦσαν αὐτόθι. ὕστερον δὲ καὶ ἐς τὴν ἄνω πόλιν ἀφίκετο, καὶ ἔθνῃσκον πολλῷ μᾶλλον ἤδη.

As historians note, epidemics during the time of Justinian were similarly sourced to Africa and the Near East and Medieval people saw the Black Death as coming from the Levant. Thucydides recounts that ,in their desperation to find a cause, the Athenians blamed the Spartans for poisoning their wells, just as Northern Europeans scapegoated Jewish populations in the 14th Century for the bubonic plague (See Marchant, 1891 ad loc.). The Athenians realized that they were wrong about sabotage when the Spartans and their allies started dying too.

(There are accounts of biological warfare from the Ancient world. Ironically, the Athenians are the ones implicated.)

The sad truth of this is not distant to us: as recently as today Fox News’ poster boy for white stupidity, Tucker Carlson, is arguing that it is not racist to call COVID-19 the “Chinese Coronavirus” [not linked too, because, well, it’s stupid and racist). And, last night, our brilliant commander in chief banned travel to and from Europe for non-Americans. This means US Citizens can come home. Oh, and people from the UK can come too. As such, the travel ban is mere improvisational propaganda, an attempt to seem to do something which actually may be worse than doing nothing at all.

Say what you will about the cupidity and stupidity of Agamemnon in the Iliad–when faced with the facts, he understood the cause of the plague and sent Chryseis’ daughter home.

The Plague of AthensMichiel Sweerts, c. 1652–1654

Other plague posts:

Keep Your Hands Clean With This One Easy Trick!

The Worst Part of a Plague: Despair

The Wages of a Wicked Man: Plague, Broken Walls, Fallen Armies

PSA: An Epidemic’s First Acts

The Intellectual Importance of Translation

Gilbert Highet, The Classical Tradition, (Chp. 6)

The intellectual importance of translation is so obvious that it is often overlooked. No language, no nation is sufficient unto itself. Its mind must be enlarged by the thoughts of other nations, or else it will warp and shrivel. In English, as in other languages, many of the greatest ideas we use have been brought in through translation. The central book of the English-speaking peoples is a translation — although it comes as a shock to many to realize that the Bible was written in Hebrew and Greek, and translated by a committee of scholars. There are many great books which none but specialists need read in the original, but which through translation have added essential ideas to our minds: Euclid’s Elements,  Descartes’s Discourse on Method, Marx’s Capital, Tolstoy’s War and Peace.

The artistic and linguistic importance of translation is almost as great as its importance in the field of ideas. To begin with, the practice of translation usually enriches the translator’s language with new words. This is because most translations are made from a language with a copious vocabulary into a poorer language which must be expanded by the translator’s courage and inventiveness. The modern vernacular languages — English, French, Spanish, &c. — grew out of spoken dialects which had little or no written literatures, were geographically limited, and were used largely for practical and seldom for intellectual purposes. They were therefore simple, unimaginative, and poor in comparison with Latin and Greek. Soon after people began to write in them they set out to enrich them and make them more expressive. The safest and most obvious way to do so was to borrow from the literary language at their side and bring in Latin words. This enlargement of the western European languages by importations from Latin and Greek was one of the most important activities which prepared for the Renaissance; and it was largely carried on by translators.

Pliny Plans a Staycation

Pliny, Letters 3.1 to Calvisius Rufus

“I am incapable of recalling a time I spent as pleasantly as I just did when I went to see Spurinna—and, in fact, I cannot imagine anyone I would rather imitate more in my old age, should I be allowed to grow old. For no way of living is better designed than his. A well-planned life pleases me as much as the circuit of the stars. This is especially true when it comes to the old—for while a limited amount of chaos and excitement is not inappropriate for the young, a completely calm and ordered life is better for the elderly. Their public service is over and any aims for advancement is perverse at this point.

Spurinna insistently follows this rule and even in small things—minor if they did not happen daily—he follows a plan as if an orbiting body. He lies abed a bit every morning but then asks for his shoes in the second hour and takes a three-mile walk to exercise his mind no less than his body. If his friends are present, they have the most earnest conversations. If they are not there, he has a book read—something he also does at times when his friends are there if it will not annoy them too much. Then, once he sits down, the book is read again or, even better, the conversation continues. Then he climbs into his carriage and takes his wife—a model of her gender—or some friend—recently, me!—along with him.

How fine it is, how sweet a secret! How much of the past one finds there—what deeds and what heroes you hear of! What principles you absorb! He bows to his own modesty, however, and does not seem to give orders. After he has been driven seven miles or so, he walks another mile, and then returns to sit again or he goes back to his writing. For then he writes the most learned lyric lines in both Latin and Greek—they are amazingly sweet and impressive as well for their charm, humor, and grace which the taste of the one who writes them only increases.”

Nescio an ullum iucundius tempus exegerim, quam quo nuper apud Spurinnam fui, adeo quidem ut neminem magis in senectute, si modo senescere datum est, aemulari velim; nihil est enim illo vitae genere distinctius. Me autem ut certus siderum cursus ita vita hominum disposita delectat. Senum praesertim: nam iuvenes confusa adhuc quaedam et quasi turbata non indecent, senibus placida omnia et ordinata conveniunt, quibus industria sera turpis ambitio est.

Hanc regulam Spurinna constantissime servat; quin etiam parva haec—parva si non cotidie fiant—ordine quodam et velut orbe circumagit. Mane lectulo continetur, hora secunda calceos poscit, ambulat milia passuum tria nec minus animum quam corpus exercet. Si adsunt amici, honestissimi sermones explicantur; si non, liber legitur, interdum etiam praesentibus amicis, si tamen illi non gravantur. Deinde considit, et liber rursus aut sermo libro potior; mox vehiculum ascendit, adsumit uxorem singularis exempli vel aliquem amicorum, ut me  proxime. Quam pulchrum illud, quam dulce secretum! quantum ibi antiquitatis! quae facta, quos viros audias! quibus praeceptis imbuare! quamvis ille hoc temperamentum modestiae suae indixerit, ne  praecipere videatur. Peractis septem milibus passuum iterum ambulat mille, iterum residit vel se cubiculo ac stilo reddit. Scribit enim et quidem utraque lingua lyrica doctissima; mira illis dulcedo. mira suavitas, mira hilaritas, cuius gratiam cumulat sanctitas scribentis.

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