Intimate Acquaintance with Ancient Authors

Hugh Lloyd-Jones, Greek Studies in Modern Oxford:

“Scholarship has to steer a middle course between slovenly fertility and sterile perfectionism. Of the two, the former is the greater danger: but at present we in Oxford are more threatened by the latter. We are too easily daunted by the mass of secondary authorities on our subject; we are too easily inhibited by authoritative sermonisings about method. The secondary authorities are important, and we ought to know our way about them; but there are moments when it is good to bear in mind that what matters most is intimate acquaintance with the ancient authors. In some matters it makes sense to talk of method, and then one must find out what the method is; but in others talk of method is merely the refuge of second-rate minds looking for a mechanical procedure that they think will automatically produce results. There are countless problems which no method applied a priori has a chance of solving; and here an empirical approach offers the only prospect of success. In the remarkable talk he gave on the wireless on the hundredth anniversary of the birth of Housman, D.R. Shackleton Bailey singled out the quality in Housman’s work which had made the reading of the Manilius one of the most memorable intellectual experiences of his life. He found it in Housman’s ‘unremitting, passionate zeal to see each one of the innumerable problems in his text not as others had seen it or as he might have preferred it to appear, but exactly as it was.’ If we can do our utmost to cultivate and keep alive that zeal, we shall have some hope of fulfilling not altogether inadequately the intimidating responsibilities that devolve upon us.”

A 15th-century illuminated manuscript

Opinion: A Product of Habit and Pleasure

Dio Chrysostom, the 68th Discourse On Opinion

“Most people practice however many things they do or desire even though they don’t understand about any of them what kind of thing they are or what type of benefit they provide—they are compelled by opinion or pleasure or habit to these things. It is the same too in however many things they avoid and are careful not to do: they do not abstain because they know it is harmful or what kind of harm certain matters threaten, but because they see others taking care concerning these things or just because they have been in the habit of caution regarding affairs or because they imagine that these matters must be unpleasant for them and present what seems to be toilsome, they are really suspicious of them.

And, in addition, the matter of pleasure and toil is common to all people even though some people are slaves to them more than others. But opinion is ungoverned and is not the same for all. This is why some people praise these things and carp at those and others often do the complete opposite.”

Οἱ πολλοὶ ἄνθρωποι ὁπόσα ἐπιτηδεύουσιν ἢ ζηλοῦσιν, οὐδὲν αὐτῶν εἰδότες ὁποῖόν ἐστιν οὐδὲ ἥντινα ἔχει ὠφέλειαν ἐπιτηδεύουσιν, ἀλλ᾿ ὑπὸ δόξης ἢ ἡδονῆς ἢ συνηθείας ἀγόμενοι πρὸς αὐτά· οὐδ᾿ αὖ ὅσων ἀπέχονται καὶ εὐλαβοῦνται μὴ πράττειν, εἰδότες ἃ βλάπτει ἀπέχονται οὐδὲ ὁποίαν τινὰ φέρει τὴν βλάβην, ἀλλὰ καὶ τούτων ὅσα ὁρῶσι τοὺς ἄλλους εὐλαβουμένους ἢ περὶ ὧν ἂν εἰς ἔθος καταστῶσιν ὥστε εὐλαβεῖσθαι, ἢ ἃ νομίζουσιν ἀηδῆ ἔσεσθαι αὐτοῖς καὶ πόνον τινὰ δοκεῖ ἔχειν, ὡς τὸ πολὺ ταῦτα ὑποπτεύουσιν.

Καὶ τὸ μὲν τῆς ἡδονῆς καὶ τὸ τοῦ πόνου πᾶσι κοινόν· ἀλλ᾿ οἱ μὲν ἧττον, οἱ δὲ1 μᾶλλον ὑπ᾿ αὐτῶν δουλοῦνται· τὸ δὲ τῆς δόξης ἀνόμοιον καὶ οὐ ταὐτὸ πᾶσιν. ὅθεν οἱ μὲν ταῦτα, οἱ δὲ ταῦτα ἐπαινοῦσι καὶ ψέγουσι, πολλάκις τἀναντία.

Detail from "The Rutland Psalter", medieval (c1260), British Library Add MS 62925. f 70v
Detail from “The Rutland Psalter”, medieval (c1260), British Library Add MS 62925. f 70v

 

Quick, Make that River Illegal!

Ps.Plutarch On Rivers, 18.2

“the Inakhos is a river in Argos…near it grows a plant called kunoura [‘dog’s tail] which is similar to rue and which women, when they want to abort a fetus without danger, steep in wine and then place on their navels.”

(1) ῎Ιναχος ποταμός ἐστι τῆς ᾽Αργείας χώρας … (2) γεννᾶται δ᾽ ἐν αὐτῶι βοτάνη κύνουρα καλουμένη, πηγάνῳ παρόμοιος, ἣν αἱ γυναῖκες, ὅταν ἀκινδύνως ἐκτρῶσαι θελήσωσιν, ἐν οἴνωι βεβρεγμένην τοῖς ὀμφαλοῖς ἐπιτιθέασιν.

 

Suda

“Moly: an antidote; Or, a plant which wards off evil, and also, wild rue.”

Μῶλυ: ἀντιπάθιον· ἢ βοτάνη ἀλεξιφάρμακος, ἤτοι πήγανον ἄγριον.

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British Library: Yates_thompson_ms_10_f011r

Some Ancient Manners: When In Another’s House….

Historia Augusta, Antonius Pius XII

“When he was seeking honors for himself and his sons he conducted everything as if he were a private citizen. He often even attended the dinners of his own friends himself. Among other stories, this is a special indication of his urbanity.

Once when he was visiting the home of Homullus and was admiring some columns decorated with porphyry, he asked where they were from. When Homullus said to him, “when you are in another’s house, you should be deaf and dumb,” he took this in good humor. He always took the many jokes of Homullus with good humor.”

cum sibi et filiishonores peteret, omnia quasi privatus fecit. Frequentavit et ipse amicοrum suorum convivia. interalia etiam hoc civilitatis eius praecipuum argumentum est quod, cum domum Homulli visens miransque columnas porphyreticas requisisset, unde eas haberet, atque Homullus ei dixisset, “cum in domum alienam veneris, et mutus et surdus esto,” patienter tulit. cuius Homulli multa ioca semper patienter accepit.

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So Pius, so very, very Pius

The Erotic Madness That Has No Cure

Plutarch, Dialogue on Love Moralia 759 b-c

“When erotic madness grabs a hold of a person truly and sets him on fire, there’s no poetry, no magic spell, nor any change of place that can restore. So people lust when present and long when absent and pursue at day or prowl around outside doors at night. They invite pretty people over when sober and sing about them while drinking. Someone has also said that the poetic fantasies are waking dreams because of their intensity—but this is more true of the notions of lovers who speak with people as if they are present, embrace them, or even rebuke them.”

τὴν δ᾿ ἐρωτικὴν μανίαν τοῦ ἀνθρώπου καθαψαμένην ἀληθῶς καὶ διακαύσασαν οὐ μοῦσά τις οὐκ ἐπῳδὴ θελκτήριος οὐ τόπου μεταβολὴ καθίστησιν· ἀλλὰ καὶ παρόντες ἐρῶσι καὶ ἀπόντες ποθοῦσι καὶ μεθ᾿ ἡμέραν διώκουσι καὶ νύκτωρ θυραυλοῦσι, καὶ νήφοντες καλοῦσι τοὺς καλοὺς καὶ πίνοντες ᾄδουσι.

“Καὶ οὐχ ὥς τις εἶπεν αἱ ποιητικαὶ φαντασίαι διὰ τὴν ἐνάργειαν ἐγρηγορότων ἐνύπνιά εἰσιν, ἀλλὰ μᾶλλον αἱ τῶν ἐρώντων, διαλεγομένων ὡς πρὸς παρόντας, ἀσπαζομένων, ἐγκαλούντων.

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Harley 4431 f. 128

Reading Your Way to Ignorance

Joseph Scaliger, Letter to Isaac Casaubon:

“When I want to relax my mind, I take into my hands the writings of that man, who recently published Martial’s Amphitheatrum and Persius. I never laugh more sweetly than when I see something published by that Tuscan. I often marvel that he read so many books that he no longer knew anything. How often he raves! Yet, he has his admirers. Let them have them, but let them be Parisians.”

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Quum animum remittere volo, assumo in manus scripta illius, qui Amphitheatrum Martialis et Persium nuper κατακέχοδεν. Nam nunquam suavius rideo, quam cum aliquid ejus lucumonis video. Saepe mirari soleo illum tantum scriptorum legisse, ideo ut nihil sciret. Quam saepe delirat! Et tamen habet admiratores. Habeat igitur, sed Parisienses.

Some Brief Words on How to Live

Cornelius Nepos, Atticus 25.11

“It is difficult to explain everything and not really necessary. But I do want to make this one thing clear, that his generosity was not offered at advantageous moments or with specific calculation. This can be evaluated from the events and times themselves, because he never ministered to those in power but always rushed to help those in need.”

Difficile est omnia persequi et non necessarium. Illud unum intellegi volumus, illius liberalitatem neque temporariam neque callidam fuisse. Id ex ipsis rebus ac temporibus iudicari potest, quod non florentibus se venditavit, sed afflictis semper succurrit

Marcus Aurelius, Meditations 6.47

“So one thing is worth much: to keep on living with truth and justice and in good will even among liars and unjust men”

Ἓν ὧδε πολλοῦ ἄξιον, τὸ μετ᾿ ἀληθείας καὶ δικαιοσύνης εὐμενῆ τοῖς ψεύσταις καὶ ἀδίκοις διαβιοῦν.

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Hellmouth from ‘The Hours of Catherine of Cleves (c. 1440)

Better citation from twitter:

Some Surprising Plot Twists from Servius

Servius Danielis, schol. ad Vergil’s Aeneid, 1.273,

“There are different accounts provided by different authors on the origin and the founding of the city. Clinias reports that the daughter of Telemachus, named Rhomê, was Aeneas’ wife and that the city was named after her. [….] claims that Latinus, a child of Ulysses and Circe, called the state Rome in honor of his dead sister.”

sed de origine et conditore urbis diversa a diversis traduntur. Clinias refert Telemachi filiam Romen nomine Aeneae nuptam fuisse, ex cuius vocabulo Romam appellatam. ** dicit1 Latinum ex Ulixe et Circe editum de nomine sororis suae mortuae Romen civitatem appellasse.

Servius Danielis, schol ad. Vergil’s Aeneid, 6.14

“Menekrates claims that Daedalus went to Crete after he killed his paternal cousin and that his son Icarus, driven from Attica, died by shipwreck while looking for his father. This is why the sea got its name.”

Menecrates Daedalum occiso patruele fratre Cretam petisse dicit; Icarum filium eius ab Atticis pulsum, dum patrem petit, naufragio perisse, unde mari nomen.

Maurus Servius Honoratus is the original commentator and all-around learned man from Rome. “Danielis” is given to a set of additions that creep into his manuscript tradition around the 10th and 11th centuries.

Icarus 1
Daedalus constructs wings for Icarus
 Andrea Sacchi

 

 

Night Terrors and Anxiety Attacks in Hippocrates

Hippocrates of Cos, Critical Days  302

“And whenever the liver swells more against his lungs, someone goes mad. He thinks he sees before his eyes creeping things and all kinds of beasts, fighting soldiers even as he believes that he is fighting with them. He speaks as if he is seeing these things and lashes out and threatens if someone forbids him from going out. If he stands, he may not be able to raise his legs and falls. His feet are always cold and whenever he sleeps, he jumps up from slumber and has witnessed frightening dreams.

We know that this fitfulness and fearing comes from dreams: whenever he calms down, he describes the kinds of dreams that he shaped out with his body and was describing with his tongue. He suffers these things in this way. And there are times when he is speechless for a whole day and night, gasping deeply for breath. When he stops this mad episode, he is immediately sensible again and if someone asks him a question, he responds right away and understands everything which was said. But, then later again, he falls under the same symptoms. This malady strikes most often when someone is abroad, especially if someone is walking on a deserted road. But it does happen other times too.’

καὶ ὁκόταν τὸ ἧπαρ μᾶλλον ἀναπτυχθῇ πρὸς τὰς φρένας, παραφρονέει· καὶ προφαίνεσθαί οἱ δοκέει πρὸ τῶν ὀφθαλμῶν ἑρπετὰ καὶ ἄλλα παντοδαπὰ θηρία, καὶ ὁπλίτας μαχομένους, καὶ αὐτὸς αὐτοῖς δοκέει μάχεσθαι· καὶ τοιαῦτα λέγει ὡς ὁρέων, καὶ ἐξέρχεται, καὶ ἀπειλεῖ, ἢν μή τις αὐτὸν ἐῴη διεξιέναι· καὶ ἢν ἀναστῇ, οὐ δύναται αἴρειν τὰ σκέλεα, ἀλλὰ πίπτει. οἱ δὲ πόδες αἰεὶ ψυχροί γίνονται· καὶ ὁκόταν καθεύδῃ, ἀναΐσσει ἐκ τοῦ ὕπνου, καὶ ἐνύπνια ὁρῇ φοβερά. τῷδε δὲ γινώσκομεν ὅτι ἀπὸ ἐνυπνίων ἀναΐσσει καὶ φοβέεται· ὅταν ἔννοος γένηται, ἀφηγεῖται τὰ ἐνύπνια τοιαῦτα ὁκοῖα καὶ τῷ σώματι ἐποίεέ τε καὶ τῇ γλώσσῃ ἔλεγε. ταῦτα μὲν οὖν ὧδε πάσχει. ἔστι δ᾿ ὅτε καὶ ἄφωνος γίνεται ὅλην τὴν ἡμέρην καὶ τὴν νύκτα, ἀναπνέων πολὺ ἀθρόον πνεῦμα. ὅταν δὲ παύσηται παραφρονέων, εὐθὺς ἔννοος γίνεται, καὶ ἢν ἐρωτᾷ τις αὐτόν, ὀρθῶς ἀποκρίνεται, καὶ γινώσκει πάντα τὰ λεγόμενα· εἶτ᾿ αὖθις ὀλίγῳ ὕστερον ἐν τοῖσιν αὐτοῖσιν ἄλγεσι κεῖται. αὕτη ἡ νοῦσος προσπίπτει μάλιστα ἐν ἀποδημίῃ, καὶ ἤν πῃ ἐρήμην ὁδὸν βαδίσῃ· λαμβάνει δὲ καὶ ἄλλως.

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Image from the British Library

Do It Well or Not At All

Mark Pattison, Muretus (Times, Aug. 23, 1882):

“At the present moment our grammar school curriculum is in a period of transition. Latin composition (so called) is still exacted, but it is no longer cultivated with the attention necessary to reach excellence. There are many things of which it may be said that if they are worth doing at all they are worth doing well. But of Latin style we may say, what is much more, that if it is not taught well it had better not be taught at all. It is not difficult to foresee that, first, Latin versification, and, next, Latin prose, will disappear from the grammar school. The art will not be expelled; it will die a natural death. The article produced has now so little art or beauty to recommend it, that it must soon be felt that it is not worth producing. As long as Latin style was the first and highest accomplishment of our classical schools, Muretus, with his finished periods of modernized Ciceronianism, was always in demand. His imitation of the ancients was the most perfect, because, unlike the servile procedure of Manutius and the Ciceronians, it was imitation, and not a copy. Apart from Muretus’s survival as a model of style, the life of the man was known to historians of literature as a typical life of a man of letters of the day, Muretus’s day was the age which followed the age of Erasmus.”

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