Humility and Pride: The Masks We Wear Day-to-Day

Cicero, Letters to Friends 20.16

“They imagined that I would be a humbled person after this, when the country was actually making me prouder than I had been at any point in my life when it declared it could not live without me, a single citizen!”

abiectiore animo me futurum, cum res publica maiorem etiam mihi animum quam umquam habuissem daret cum declarasset se non potuisse me uno civi carere

 

Seneca, Moral Epistles 120, 21-22

“Those people I describe are like this, that kind of man Horace talks about, someone who is never the same or even really like himself. That’s how far he walks in the opposite direction. Did I mention that many are like this? It is the same way with most people. Everyone changes their plans and prayers daily. Someone wants a spouse, then only a bit of fun on the side. Someone wants to rule, then they act more officious than an enslaved person. One day, someone flexes to the point of derision, only to withdraw and shrink into more humility than those who are truly without pretense. They throw money about and then hoard it!

This is how a silly mind exposes itself. It takes this form and then another and then never looks like itself. This is, for me, the worst way to be. I do understand, it is hard to take the shape of one person alone. No one can truly be singular except for the wise person, so the rest of us try on different masks in turn. We seem sober and serious one moment and then wasteful and silly the next. We often change our roles and play a part against where we started.

For this reason, try to play the same character to the end of life’s game that you started at the beginning. Try to make people praise you. If you can’t, at least let them recognize you. Otherwise, when it comes to someone you saw yesterday, they can ask, “who is this person?” That’s how much change you allow. Goodbye!”

 

Homines isti tales sunt, qualem hunc describit Horatius Flaccus, numquam eundem, ne similem quidem sibi; adeo in diversum aberrat. Multos dixi? Prope est, ut omnes sint. Nemo non cotidie et consilium mutat et votum. Modo uxorem vult habere, modo amicam, modo regnare vult, modo id agit, ne quis sit officiosior servus, modo dilatat se usque ad invidiam, modo subsidit et contrahitur infra humilitatem vere iacentium, nunc pecuniam spargit, nunc rapit. 

Sic maxime coarguitur animus inprudens; alius prodit atque alius et, quo turpius nihil iudico, impar sibi est. Magnam rem puta unum hominem agere. Praeter sapientem autem nemo unum agit, ceteri multiformes sumus. Modo frugi tibi videbimur et graves, modo prodigi et vani. Mutamus subinde personam et contrariam ei sumimus, quam exuimus. Hoc ergo a te exige, ut, qualem institueris praestare te, talem usque ad exitum serves. Effice ut possis laudari, si minus, ut adgnosci. De aliquo, quem here vidisti, merito dici potest: “hic qui est?” Tanta mutatio est. Vale.

Hieronymous Bosch, he Seven Deadly Sins and the Four Last Things – Pride, 1486

Those Who Risked Everything For Freedom

Lysias, On the Property of Nicias’ Brother  24-27 (Go here for the full text)

“Jurors, I can’t bring anyone before you to plead for us. Some of our relatives died in war, proving they were good men and making this city great. Others died by drinking hemlock under the tyranny of the thirty for the sake of democracy and your freedom. For these reasons, the cause of our isolation is the excellence of our relatives and the sufferings of our city. It is right, then, for you to help us eagerly, once you consider this and understand that those people should be treated well by you in the democracy when they shared a great portion of sufferings with you under the oligarchy.

I also think it is right that the superintendents here are favorable to us, remembering that time when you were expelled from your country and you lost your wealth and you believed that the best people were those who died for your sake: you prayed to the gods that you would be able to give your thanks to their descendants.

Therefore, we sons and relatives of those very people who risked everything for your freedom, we ask you to return this favor now and not to bring us to unjust ruin but instead to help us more when we have shared in these troubles. I ask you and beg you and I kneel before you as a suppliant—I believe we are worthy of getting this treatment from you. For we do not risk losing small things, this is about everything we are.”

Οὐκ ἔχω, ὦ ἄνδρες δικασταί, οὕστινας δεησομένους ὑπὲρ ἡμῶν ἀναβιβάσομαι· τῶν γὰρ προσηκόντων οἱ μὲν ἄνδρας ἀγαθοὺς αὑτοὺς παρασχόντες καὶ μεγάλην τὴν πόλιν ποιοῦντες ἐν τῷ πολέμῳ τεθνᾶσιν, οἱ δ᾿ ὑπὲρ τῆς δημοκρατίας καὶ τῆς ὑμετέρας ἐλευθερίας ὑπὸ τῶν τριάκοντα κώνειον πιόντες, ὥστε τῆς ἐρημίας ἡμετέρας αἴτιαι γεγόνασιν αἵ τε τῶν προσηκόντων ἀρεταὶ καὶ αἱ τῆς πόλεως συμφοραί. ὧν ἄξιον ὑμᾶς ἐνθυμηθέντας προθύμως ἡμῖν βοηθῆσαι, ἡγησαμένους τούτους ἂν ἐν δημοκρατίᾳ δικαίως εὖ πάσχειν ὑφ᾿ ὑμῶν, οἵπερ ἐν ὀλιγαρχίᾳ τῶν συμφορῶν μετέσχον τὸ μέρος. ἀξιῶ δὲ καὶ τούτους τοὺς συνδίκους εὔνους ἡμῖν εἶναι, ἐκείνου τοῦ χρόνου μνησθέντας, ὅτ᾿ ἐκ τῆς πατρίδος ἐκπεπτωκότες καὶ τὰς οὐσίας ἀπολωλεκότες ἄνδρας ἀρίστους ἐνομίζετ᾿ εἶναι τοὺς ὑπὲρ ὑμῶν ἀποθνῄσκοντας, καὶ τοῖς θεοῖς ηὔχεσθε δυνηθῆναι χάριν τοῖς ἐξ ἐκείνων ἀποδοῦναι. ἡμεῖς τοίνυν, ὑεῖς ὄντες καὶ συγγενεῖς τῶν ὑπὲρ τῆς ἐλευθερίας προκεκινδυνευκότων, ἀπαιτοῦμεν ὑμᾶς νυνὶ ταύτην τὴν χάριν, καὶ ἀξιοῦμεν μὴ ἀδίκως ἡμᾶς ἀπολέσαι, ἀλλὰ πολὺ μᾶλλον βοηθεῖν τοῖς τῶν αὐτῶν μετασχοῦσι συμφορῶν. ἐγὼ μὲν οὖν καὶ δέομαι καὶ ἀντιβολῶ καὶ ἱκετεύω, καὶ τούτων παρ᾿ ὑμῶν τυγχάνειν ἀξιῶ· οὐ γὰρ περὶ μικρῶν κινδυνεύομεν, ἀλλὰ περὶ τῶν ὄντων ἁπάντων.

Lady holding a sandal to punish a young enslaved person. White-ground black-figure lekythosRegional Archaeological Museum in Palermo.

Make Your “Away Message” Simple….

Pliny Letters 13, to Julius Ferox

“The same letter implies that you are not working and are working. Am I uttering riddles? So it goes, until I clarify what I am thinking. For the letter denies that you are working but it is so polished that it could not be written unless by someone in deep study. Or, you are blessed beyond all others  if you can complete such works at rest and in leisure.”

Farewell.

C. Plinius Feroci Suo S.

Eadem epistula et non studere te et studere significat. Aenigmata loquor? Ita plane, donec distinctius quod sentio enuntiem. Negat enim te studere, sed est tam polita quam nisi a studente non potest scribi; aut es tu super omnes beatus, si talia per desidiam et otium perficis. Vale.

Pliny the Younger
I don’t believe that you’re not working.

How to Unfriend with Lysias

Lysias, Accusation of Calumny 180

“These were the excuses you clearly made up about me and my relationship with Thrasymachos. And now that these excuses have escaped you, you stop at nothing to abuse me rather freely. I should have known then that it was my luck to endure these things, when you were shit-talking me to your associates. And then I have told you everything about Polykles, a man you are helping.

Why didn’t I guard my words more carefully? I was a bit simple-minded, I guess. I believed that since I was your friend I wouldn’t be maligned by you because you were slandering everyone else to me! I thought I had some kind of contract from you in your terrible insults about each other.

Well, I am happily quitting your friendship, since, by the gods, I can’t see how I’ll suffer by not associating with you when I won nothing by being your friend.”

τοιαύτας προφάσεις προφασιζόμενοι τότε μὲν ἐκ τῆς ἐμῆς καὶ Θρασυμάχου συνουσίας ἐστὲ φανεροί, νῦν δὲ ἐπειδὴ ἐκλελοίπασιν ὑμᾶς αἱ προφάσεις, ἐλευθεριώτερόν με κακῶσαι λείπετε ἤδη οὐδέν. χρῆν μὲν οὖν τότε με γιγνώσκειν ὀφειλόμενόν μοι ταῦτα παθεῖν, ὅτε καὶ πρὸς ἐμὲ περὶ ὑμῶν αὐτῶν ἐλέγετε κακῶς· ἔπειτα καὶ περὶ Πολυκλέους, ᾧ νυνὶ βοηθεῖτε, πάντ᾿ εἴρηκα πρὸς ὑμᾶς. κατὰ τί δὴ ταῦτα <οὐκ> ἐφυλαττόμην; εὔηθές τι ἔπαθον. ᾤμην γὰρ ἀπόθετος ὑμῖν εἶναι φίλος τοῦ μηδὲν ἀκοῦσαι κακὸν δι᾿ αὐτὸ τοῦτο, διότι πρὸς ἐμὲ τοὺς ἄλλους ἐλέγετε κακῶς, παρακαταθήκην ἔχων ὑμῶν παρ᾿ ἑκάστου λόγους πονηροὺς περὶ ἀλλήλων.

Ἐγὼ τοίνυν ἑκὼν ὑμῖν ἐξίσταμαι τῆς φιλίας, ἐπεί τοι μὰ τοὺς θεοὺς οὐκ οἶδ᾿ ὅ τι ζημιωθήσομαι μὴ ξυνὼν ὑμῖν·

Unfriend (2)

A Solid Gold Colossus: Why Tyrants Spend Other Peoples’ Money

Suda,  Κυψελιδῶν ἀνάθημα

At Olympia. Plato claims in the Phaedrus that a metal Colossos was set up next to the dedication of the Kypselids at Olympia. But they claim that this from Kypselos himself and not the Kypselids. Agaklutos speaks about this in his On Olympia. “An ancient temple of Hera, dedicated by the Skillians. Those people are Eleians. Inside the temple is a gold colossus, a dedication from Kypselos of Korinth. For people say that Kypselos promised that if he should become tyrant of the Korinthians, then he would make everyone’s property sacred for ten years. Once he collected the taxes from this sacred assessment, he had the metal colossus created.”

Didymos, however, reports that Periander, his son, had the colossus made to restrain the luxury and audacity of the Korinthians. Theophrastus also reports in the second book of his Magic Moments, “while others spend funds on more masculine affairs, like raising an army and conquering enemies, as Dionysius the tyrant did. For he believed that it was necessary not only to waste others’ money but also his own in order to make sure that there would be no funds for plots against him. The pyramids of Egypt and the colossus of the Kypselids and all those kinds of things have similar or identical designs.

It is also reported that there was an an epigram on the colossus: “If I am not a colossus made of gold / then may the race of the Kypselids be wiped away.”

Apellas of Pontos, however, claims that he inscription was, “If I am not a solid-cold Colossus, may the race of Kypselids be completely destroyed”

ἐν ᾽Ολυμπίαι. Πλάτων ἐν Φαίδρωι (236 B)· παρὰ τὸ Κυψελιδῶν ἀνάθημα σφυρήλατος ἐν ᾽Ολυμπίαι ἐστάθη κολοσσός. ἀλλ᾽ οὐ τῶν Κυψελιδῶν, Κυψέλου δέ φασι τὸ ἀνάθημα, ὡς ᾽Αγάκλυτος ἐν τῶι Περὶ ᾽Ολυμπίας φησὶν οὕτως· «ναὸς τῆς ῞Ηρας παλαιός, ἀνάθημα Σκιλλουντίων· οὗτοι δέ εἰσιν ᾽Ηλείων. ἔνεστι δὲ ἐν αὐτῶι χρυσοῦς κολοσσός, ἀνάθημα Κυψέλου τοῦ Κορινθίου· φασὶ γὰρ τὸν Κύψελον εὐξάμενον, εἰ Κορινθίων τυραννεύσειε, τὰς οὐσίας πάντων εἰς δέκατον ἔτος ἀνιερώσειν, τὰς δεκάτας τῶν τιμημάτων εἰσπραξάμενον, κατασκευάσαι τὸν σφυρήλατον κολοσσόν».

Δίδυμος δὲ κατασκευάσαι τὸν κολοσσόν φησι Περίανδρον ὑπὲρ τοῦ τῆς τρυφῆς καὶ τοῦ θράσους ἐπισχεῖν τοὺς Κορινθίους· καὶ γὰρ Θεόφραστος ἐν τῶι Περὶ καιρῶν β̄ λέγει οὕτω· «ἕτεροι δὲ εἰς ἀνδρωδέστερα καταδαπανῶντες, οἷον στρατείας ἐξάγοντες καὶ πολέμους ἐπαναιρούμενοι, καθάπερ καὶ Διονύσιος ὁ τύραννος· ἐκεῖνος γὰρ οὐ μόνον ὤιετο δεῖν τὰ τῶν ἄλλων καταναλίσκειν ἀλλὰ καὶ τὰ αὑτοῦ πρὸς τὸ μὴ ὑπάρχειν ἐφόδια τοῖς ἐπιβουλεύουσιν· ἐοίκασι δὲ καὶ αἱ πυραμίδες ἐν Αἰγύπτωι καὶ ὁ τῶν Κυψελιδῶν κολοσσὸς καὶ πάντα τὰ τοιαῦτα τὴν αὐτὴν καὶ παραπλησίαν ἔχειν διάνοιαν».

φέρεται δέ τι καὶ ἐπίγραμμα τοῦ κολοσσοῦ· «εἰ μὴ ἐγὼ χρυσοῦς σφυρήλατός εἰμι κολοσσός, / ἐξώλης εἴη Κυψελιδῶν γενεά», ὅπερ ᾽Απελλᾶς ὁ Ποντικὸς οὕτω προφέρεται· «εἰ μὴ ἐγὼ ναξὸς παγχρύσεός εἰμι κολοσσός, / ἐξώλης εἴη Κυψελιδῶν γενεά».

Color photograph of a gold toilet with the Greek quotation "I am a solid-gold colossus"

From Martial, 1.37

“Bassus, you unload your bowels into a golden bowl and feel no shame, but you drink from glass: so you’re paying more to shit.”

Ventris onus misero, nec te pudet, excipis auro,
Basse, bibis vitro: carius ergo cacas.

Stacks of Cash from the Lecture Circuit

Dio Chrysostom, The Fifty-Fourth Discourse: On Socrates 1

“Hippias of Elis, Gorgias of Leontini, along with the sophists Polos and Prodikos were prominent in Greece at a certain time and earned a fantastic reputation, not merely in the rest of the cities, but in Sparta and Athens too. They made a lot of money, both at public expense in some states and from certain aristocrats, kings, and private citizens, to the extent that each was able.

Yet, they gave many public presentations that didn’t have the smallest shred of thought to them, but were the kinds of words from which one can harvest money from fools. There was another man from Abdera, who was so far from gaining wealth from others was not only destroying his own inheritance bit by bit, but he eventually lost all his wealth pursuing philosophy. It is clear that he was foolishly searching for something that brought him no advantage.

Ἱππίας ὁ Ἠλεῖος καὶ Γοργίας ὁ Λεοντῖνος καὶ Πῶλος καὶ Πρόδικος οἱ σοφισταὶ χρόνον τινὰ ἤνθησαν ἐν τῇ Ἑλλάδι καὶ θαυμαστῆς ἐτύγχανον φήμης, οὐ μόνον ἐν ταῖς ἄλλαις πόλεσιν, ἀλλὰ καὶ ἐν τῇ Σπάρτῃ καὶ παρ᾿ Ἀθηναίοις, καὶ χρήματα πολλὰ συνέλεξαν, δημοσίᾳ τε παρὰ τῶν πόλεων1 καὶ παρὰ δυναστῶν τινων καὶ βασιλέων καὶ ἰδιωτῶν, ὡς ἕκαστος ἔχοι δυνάμεως. ἔλεγον δὲ πολλοὺς μὲν λόγους, νοῦν δὲ οὐκ ἔχοντας οὐδὲ βραχύν· ἀφ᾿ ὧν ἔστιν, οἶμαι, χρήματα πορίζειν καὶ ἀνθρώπους ἠλιθίους ἀρέσκειν.

ἄλλος δέ τις ἀνὴρ Ἀβδηρίτης οὐχ ὅπως ἀργύριον παρ᾿ ἑτέρων ἐλάμβανεν, ἀλλὰ καὶ διέφθειρε τὴν οὐσίαν τὴν αὑτοῦ συχνὴν οὖσαν καὶ ἀπώλεσε φιλοσοφῶν, ἀναισθήτως δῆλον ὅτι, καὶ ζητῶν ὧν οὐδὲν ὄφελος αὐτῷ.

Plato, Hippias Major. 282d–e

“If you knew how much money I made, you’d freak out. This one time, I went to Sicily when Protagoras was visiting–he was well-known then and older than me–and while I was less experienced, I made more than 150 minas in a little time. In one small town alone–Inukon–I made over 20!

When I went home with that much I shocked and awed my father and the rest of our neighbors. I think I made more cash than any other two sophists put together.”

[ΙΠ.] εἰ γὰρ εἰδείης ὅσον ἀργύριον εἴργασμαι ἐγώ, θαυμάσαις ἄν· καὶ τὰ μὲν ἄλλα ἐῶ, ἀφικόμενος δέ ποτε εἰς Σικελίαν Πρωταγόρου αὐτόθι ἐπιδημοῦντος καὶ εὐδοκιμοῦντος καὶ πρεσβυτέρου ὄντος πολὺ νεώτερος ὢν ἐν ὀλίγῳ χρόνῳ πάνυ πλέον ἢ πεντήκοντα καὶ ἑκατὸν μνᾶς εἰργασάμην, καὶ ἐξ ἑνός γε χωρίου πάνυ σμικροῦ Ἰνυκοῦ πλέον ἢ εἴκοσι μνᾶς· καὶ τοῦτο ἐλθὼν οἴκαδε φέρων τῷ πατρὶ ἔδωκα, ὥστε ἐκεῖνον καὶ τοὺς ἄλλους πολίτας θαυμάζειν τε καὶ ἐκπεπλῆχθαι. καὶ σχεδόν τι οἶμαι ἐμὲ πλείω χρήματα εἰργάσθαι ἢ ἄλλους σύνδυο οὕστινας βούλει τῶν σοφιστῶν.

According to this estimate, a mina in modern terms would be around $500.00 USD. So, Hippias may have made c. $75,000.00 on his Sicilian tour.

Ignoring Women and Magic Stones: Diomedes after Troy

Juba, BNJ 275 F 5 (=Pseudo-Plutarch, Parallel Stories 23 p. 311b-c)

“After the destruction of Troy, Diomedes was shipwrecked in Libya where the king was Lykos. He had the custom of sacrificing foreigners to his father Ares. But Kallirhoe, his daughter, betrayed her father because she was infatuated with Diomedes.

She saved Diomedes by releasing him from his chains. But he sailed away without any concern for the woman who helped him and she killed herself by hanging. That is the story of Juba in the third book of his Libyan Tales.”

Μετὰ τὴν ᾽Ιλίου πόρθησιν ἐξεράσθη Διομήδης εἰς Λιβύην, ἔνθα Λύκος ἦν βασιλεύς, ἔθος ἔχων τοὺς ξένους ῎Αρει τῶι πατρὶ θύειν. Καλλιρρόη δὲ ἡ θυγάτηρ ἐρασθεῖσα Διομήδους τὸν πατέρα προύδωκε, καὶ τὸν Διομήδην ἔσωσε λύσασα τῶν δεσμῶν. ὁ δὲ ἀμελήσας τῆς εὐεργέτιδος ἀπέπλευσεν, ἡ δὲ βρόχωι ἐτελεύτησεν, ὡς ᾽Ιόβας ἐν τρίτηι Λιβυκῶν.

Scholia to Lykophron Alexandra 615

“After Troy was sacked, Diomedes threw stones from the walls of Troy into his ship for ballast. When he arrived in Argos and went unnoticed by Aigialeia, his wife, he went to Italy. When he found a Skythia dragon laying waste to Phaiacia, he killed it as he held Glaukos’ golden shield (and the dragon thought the shield was the golden skin of the ram).

Diomedes was especially honored for this act and he made a statue, shaping it from the stones taken from Troy. Timaios tells this story and Lykos does too in his third book. Later on, Daunos killed Diomedes and threw the statues into the sea. But they returned again over the waves and proceeded back to their bases. That’s the story, at least.”

ἁλούσης τῆς ᾽Ιλίου, Διομήδης ἀντὶ τοῦ ἕρματος ἐκ τοῦ τείχους τῶν Τρώων λίθους εἰς τὴν ναῦν ἐβάλετο. παραγενόμενος δὲ εἰς τὸ ῎Αργος καὶ ἐλαθεὶς ὑπὸ Αἰγιαλείας τῆς γαμετῆς παρεγένετο εἰς ᾽Ιταλίαν. εὑρὼν δὲ τηνικαῦτα τὸν ἐν τῆι Σκυθίαι δράκοντα λυμαινόμενον τὴν Φαιακίδα, διέφθειρε τοῦτον, τὴν τοῦ Γλαύκου χρυσῆν ἀσπίδα κατέχων, νομίσαντος τοῦ δράκοντος τὸ χρυσοῦν δέρας εἶναι τοῦ κριοῦ. τιμηθεὶς δὲ ἐπὶ τούτωι σφόδρα, ἀνδριάντα κατασκευάσας, ἱδρύσατο ἐκ τῶν λίθων τῶν ἐκ τῆς ᾽Ιλίου. ἱστορεῖ δὲ τοῦτο Τίμαιος καὶ Λύκος ἐν τῶι τρίτωι. ὕστερον δὲ ἀνελὼν ὁ Δαῦνος αὐτόν, ἔρριψε καὶ τοὺς ἀνδριάντας εἰς θάλασσαν· οὗτοι δὲ ἀνεχόμενοι τὰ κύματα, πάλιν ἐξήρχοντο πρὸς τὰς βάσεις αὐτῶν. καὶ ἡ μὲν ἱστορία τοιαύτη.

Some other tales: Odysseus tried to kill Diomedes

Angelica Kauffman, Zeuxis Selecting Models for His Painting of Helen of Troy, c 1778

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.

Law & the Common Good

For so to interpose a little ease,
Let our frail thoughts dally with false surmise.

—John Milton, Lycidas

Aristotle, Nichomachean Ethics

1155a20-25.

Friendship seems to hold cities together. Lawgivers are more attentive to friendship than to justice because their central aim is concord (which is not unlike friendship), and they are keen to do away with discord (enmity, that is).

ἔοικε δὲ καὶ τὰς πόλεις συνέχειν ἡ φιλία, καὶ οἱ νομοθέται μᾶλλον περὶ αὐτὴν σπουδάζειν ἢ τὴν δικαιοσύνην: ἡ γὰρ ὁμόνοια ὅμοιόν τι τῇ φιλίᾳ ἔοικεν εἶναι, ταύτης δὲ μάλιστ᾽ ἐφίενται καὶ τὴν στάσιν ἔχθραν οὖσαν μάλιστα ἐξελαύνουσιν . . .

1160a10.

It seems the political community is a beneficial resource: it brings people together in the first instance, and then it keeps them together. This is what lawgivers aim to achieve, and justice is said to be that which confers universal benefits.

καὶ ἡ πολιτικὴ δὲ κοινωνία τοῦ συμφέροντος χάριν δοκεῖ καὶ ἐξ ἀρχῆς συνελθεῖν καὶ διαμένειν: τούτου γὰρ καὶ οἱ νομοθέται στοχάζονται, καὶ δίκαιόν φασιν εἶναι τὸ κοινῇ συμφέρον.

color photograph of supreme court justice john roberts smiling

Larry Benn has a B.A. in English Literature from Harvard College, an M.Phil in English Literature from Oxford University, and a J.D. from Yale Law School. Making amends for a working life misspent in finance, he’s now a hobbyist in ancient languages and blogs at featsofgreek.blogspot.com.

Drink and Refresh the Weary Mind

Aulus Gellius 15.2

“But Plato in the first and second book of Laws did not—as was opined by a fool—praise that most shameful drunkenness which weakens and diminishes people’s minds; but he did not dismiss that kinder and a bit friendlier embrace of wine which may come under the influence of good judges and masters of banquets. For he believed that minds were renewed by proper and moderate refreshments for the purpose of carrying out the duties of sobriety and, further, that people were bit by bit made happier and rendered better prepared for pursuing their plans again.

At the same time, if there are any deep  mistakes of desire or affection with in them which a proper sense of shame usually concealed, than these could all be revealed without serious danger and in this be made readier for alteration and treatment.”

Sed enim Plato in primo et secundo De Legibus non, ut ille nebulo opinabatur, ebrietatem istam turpissimam quae labefacere et inminuere hominum mentes solet laudavit, sed hanc largiorem paulo iucundioremque vini invitationem, quae fieret sub quibusdam quasi arbitris et magistris conviviorum sobriis, non inprobavit. Nam et modicis honestisque inter bibendum remissionibus refici integrarique animos ad instauranda sobrietatis officia existumavit reddique eos sensim laetiores atque ad intentiones rursum capiendas fieri habiliores, et simul, si qui penitus in his adfectionum cupiditatumque errores inessent, quos aliquis pudor reverens concelaret, ea omnia sine gravi periculo, libertate per vinum data detegi et ad corrigendum medendumque fieri oportuniora.

Macrobius Records the same bit as Gellius above and then adds:

Macrobius 2.8.7

Plato also said this in the same passage, that we ought not to avoid practices of this sort for struggling against the violence of wine and that there is no one who has ever seemed so constant and controlled that his life would not be tested in these very dangers of mistakes and in the illicit traps of pleasure.”

atque hoc etiam Plato ibidem dicit, non defugiendas esse huiusce modi exercitationes adversum propulsandam vini violentiam, neque ullum umquam continentem prorsum aut temperantem satis fideliter visum esse cui vita non inter ipsa errorum pericula et in mediis voluptatum inlecebris explorata sit.

We can get a bit more explicit:

From Athenaeus’ Deipnosophists (1.41.16-36)

“Mnestheus of Athens also insists that the Pythia commanded the Athenians to honor Dionysus as a doctor. So Alcaeus the Mitylenaean poet says:

Wet your lungs with wine, for the dog-star is rising.
The season is rough: everything thirsts in this heat.

And elsewhere he says: “Let’s drink, for the dog star is rising.” Eupolis says that Callias is compelled to drink by Pythagoras so that “he may cleanse his lung before the dog star’s rise.” And it is not only the lung that gets dry, but the heart runs the same risk. That’s why Antiphanes says:

Tell me, why do we live?
I say that it is to drink.*
See how many trees alongside rushing streams
Drink constantly throughout the day and night
And how big and beautiful they grow.
Those that abstain
Wilt from the root up.

*A twitter correspondent has suggested that this really means “what is living, it is drinking”. This is definitely closer to the Greek idea; but I kept mine because I think it is punchier in English. Get it, punchier?

drinking
photograph of a red figure greek vase with a bearded figure reclining with a wine krater.

καὶ Μνησίθεος δ’ ὁ ᾿Αθηναῖος Διόνυσον ἰατρόν φησι τὴν Πυθίαν χρῆσαι τιμᾶν ᾿Αθηναίοις. φησὶ δὲ καὶ ᾿Αλκαῖος ὁ Μιτυληναῖος ποιητής (fr. 39 B4)·

τέγγε πνεύμονα οἴνῳ· τὸ γὰρ ἄστρον περιτέλλεται·
ἡ δ’ ὥρη χαλεπή· πάντα δὲ δίψαισ’ ὑπὸ καύματος.
καὶ ἀλλαχοῦ (fr. 40)·

πίνωμεν, τὸ γὰρ ἄστρον περιτέλλεται.

Εὔπολίς τε τὸν Καλλίαν φησὶν ἀναγκάζεσθαι ὑπὸ Πρωταγόρου πίνειν, ἵνα (I 297 K)·
πρὸ τοῦ κυνὸς τὸν πνεύμον’ ἔκλυτον φορῇ. ἡμῖν δ’ οὐ μόνον ὁ πνεύμων ἀπεξήρανται, κινδυνεύει δὲ καὶ ἡ καρδία. καίτοι ᾿Αντιφάνης λέγει (II 112 K)·

τὸ δὲ ζῆν, εἰπέ μοι,
τί ἐστι; τὸ πίνειν φήμ’ ἐγώ.
ὁρᾷς παρὰ ῥείθροισι χειμάρροις ὅσα
δένδρων ἀεὶ τὴν νύκτα καὶ τὴν ἡμέραν
βρέχεται, μέγεθος καὶ κάλλος οἷα γίνεται,
τὰ δ’ ἀντιτείνοντ’ [οἱονεὶ δίψαν τινὰ
ἢ ξηρασίαν ἔχοντ’] αὐτόπρεμν’ ἀπόλλυται.

And I am a fan of this one too:

Baton, the Comic Poet (fr. 3.1-11, preserved in Athenaeus Deipn. 4.163b)

“I am calling the prudent philosophers here,
Those who never allow themselves anything good,
Those who seek a thoughtful man in every walk
And in their discussions as if he were a fugitive slave.
Wretched person, why are you sober if you have money?
Why do you dishonor the gods this much?
Why do you think money is worth more than you are?
Does it have some intrinsic worth?
If you drink water, you’re useless to the city.
You hurt the farmer and the trader at the same time.
But I make them wealthier by getting drunk.”

τῶν φιλοσόφων τοὺς σώφρονας ἐνταυθοῖ καλῶ,
τοὺς ἀγαθὸν αὑτοῖς οὐ διδόντας οὐδὲ ἕν,
τοὺς τὸν φρόνιμον ζητοῦντας ἐν τοῖς περιπάτοις
καὶ ταῖς διατριβαῖς ὥσπερ ἀποδεδρακότα.
ἄνθρωπ’ ἀλάστωρ, διὰ τί συμβολὰς ἔχων
νήφεις; τί τηλικοῦτον ἀδικεῖς τοὺς θεούς;
τί τἀργύριον, ἄνθρωπε, τιμιώτερον
σαυτοῦ τέθεικας ἢ πέφυκε τῇ φύσει;
ἀλυσιτελὴς εἶ τῇ πόλει πίνων ὕδωρ·
τὸν γὰρ γεωργὸν καὶ τὸν ἔμπορον κακοῖς.
ἐγὼ δὲ τὰς προσόδους μεθύων καλὰς ποιῶ.