Rich People Need the Poor

Lucian, Saturnalia 33 (for more Lucian go to the Scaife viewer)

“See that they don’t blame you any longer but honor you and have affection for you because they take part in these things. While the cost is of little account to you, the gift in their time of need will always be remembered. Furthermore, you would not be able to live in cities if the poor did not live there with you and make your happiness possible in countless ways. You would have no one to amaze with your wealth if you were rich alone, in private, and without anyone knowing.

So, let the masses gaze upon and wonder at your silver, your fine tables, and then, when you are toasting them, have them weigh their cups while they drink, consider the weight of the gold applied with skill, and contemplate the truth of the story it tells. In addition to hearing them call you noble and philanthropic, you will fall outside their envy. For who begrudges someone who shares and gives a little portion? And who wouldn’t pray for him to live as long as possible, benefiting from his goods? Right now, your blessings go unwitnessed, your wealth is an object of envy, and your life is not pleasant.”

Ὁρᾶτε οὖν ὅπως μηκέτι ὑμᾶς αἰτιάσωνται, ἀλλὰ τιμήσωσι καὶ φιλήσωσι τῶν ὀλίγων τούτων μεταλαμβάνοντες· ὧν ὑμῖν μὲν ἡ δαπάνη ἀνεπαίσθητος, ἐκείνοις δὲ ἐν καιρῷ τῆς χρείας ἡ δόσις ἀείμνηστος. ἄλλως τε οὐδ᾿ ἂν οἰκεῖν δύναισθε τὰς πόλεις μὴ οὐχὶ καὶ πενήτων συμπολιτευομένων καὶ μυρία πρὸς τὴν εὐδαιμονίαν ὑμῖν συντελούντων, οὐδ᾿ ἂν ἔχοιτε τοὺς θαυμάζοντας ὑμῶν τὸν πλοῦτον, ἢν μόνοι καὶ ἰδίᾳ καὶ ὑπὸ σκότῳ πλουτῆτε. ἰδέτωσαν οὖν πολλοὶ καὶ θαυμασάτωσαν ὑμῶν τὸν ἄργυρον καὶ τὰς τραπέζας καὶ προπινόντων φιλοτησίας, μεταξὺ πίνοντες περισκοπείτωσαν τὸ ἔκπωμα καὶ τὸ βάρος ἴστωσαν αὐτοὶ διαβαστάσαντες καὶ τῆς ἱστορίας τὸ ἀκριβὲς καὶ τὸν χρυσὸν ὅσος, ὃς ἐπανθεῖ τῇ τέχνῃ. πρὸς γὰρ τῷ χρηστοὺς καὶ φιλανθρώπους ἀκούειν καὶ τοῦ φθονεῖσθαι ὑπ᾿ αὐτῶν ἔξω γενήσεσθε. τίς γὰρ ἂν φθονήσειε τῷ κοινωνοῦντι καὶ διδόντι τῶν μετρίων; τίς δ᾿ οὐκ ἂν εὔξαιτο εἰς τὸ μήκιστον διαβιῶναι αὐτὸν ἀπολαύοντα τῶν ἀγαθῶν; ὡς δὲ νῦν ἔχετε, ἀμάρτυρος μὲν ἡ εὐδαιμονία, ἐπίφθονος δὲ ὁ πλοῦτος, ἀηδὴς δὲ ὁ βίος.

Midas, transmitting all gold into paper, print by James Gillray

 

Martial on His Summer Sleep Schedule

Epigrams 12.68

“Morning appointment–my reason for leaving the city–
If you knew better, you would visit more ambitious homes.
I am no lawyer, no man prepared for harsh suits,
I am a lazy and aging friend of the Muses.
Sleep and leisure make me happy—the very things
Which Rome denied me. But I’ll go back if I can’t sleep here.”

Matutine cliens, urbis mihi causa relictae,
atria, si sapias, ambitiosa colas.
non sum ego causidicus nec amaris litibus aptus,
sed piger et senior Pieridumque comes;
otia me somnusque iuvant, quae magna negavit
Roma mihi: redeo, si vigilatur et hic.

12.80

“Callistratus praises everyone so he may not praise the worthy.
What good can he be when he doesn’t think anyone’s bad?

Ne laudet dignos, laudat Callistratus omnes.
cui malus est nemo, quis bonus esse potest?

Image result for medieval manuscript summertime
St. Mark with a lion, BL Add MS 18852 

What Hephaestus Really Wanted from Thetis

Schol. to Pin. Nemian Odes, 4.81

“Phylarkhos claims that Thetis went to Hephaistos on Olympos so that he might create weapons for Achilles and that he did it. But, because Hephaistos was lusting after Thetis, he said he would not give them to her unless she had sex with him. She promised him that she would, but that she only wanted to try on the weapons first, so she could see if the gear he had made was fit for Achilles. She was actually the same size as him.

Once Hephaistos agreed on this, Thetis armed herself and fled. Because he was incapable of grabbing her, he took a hammer and hit Thetis in the ankle. Injured in this way, she went to Thessaly and healed in the city that is called Thetideion after her.”

Φύλαρχός φησι Θέτιν πρὸς ῞Ηφαιστον ἐλθεῖν εἰς τὸν ῎Ολυμπον, ὅπως ᾽Αχιλλεῖ ὅπλα κατασκευάσηι, τὸν δὲ ποιῆσαι. ἐρωτικῶς δὲ ἔχοντα τὸν ῞Ηφαιστον τῆς Θέτιδος, οὐ φάναι ἂν δώσειν αὐτῆι, εἰ μὴ αὐτῶι προσομιλήσαι. τὴν δὲ αὐτῶι ὑποσχέσθαι, θέλειν μέντοι ὁπλίζεσθαι, ὅπως ἴδηι εἰ ἁρμόζει ἃ ἐπεποιήκει ὅπλα τῶι ᾽Αχιλλεῖ· ἴσην γὰρ αὐτὴν ἐκείνωι εἶναι. τοῦ δὲ παραχωρήσαντος ὁπλισαμένην τὴν Θέτιν φυγεῖν, τὸν δὲ οὐ δυνάμενον καταλαβεῖν σφύραν λαβεῖν καὶ πατάξαι εἰς τὸ σφυρὸν τὴν Θέτιν· τὴν δὲ κακῶς διατεθεῖσαν ἐλθεῖν εἰς Θετταλίαν καὶ ἰαθῆναι ἐν τῆι πόλει ταύτηι τῆι ἀπ᾽ αὐτῆς Θετιδείωι καλουμένηι.

Image result for Thetis Berlin F2294: A red figure vase of Hephaestus sitting and offering armor to a standing Thetis
Hephaistos Thetis Kylix by the Foundry Painter Antikensammlung Berlin F2294

Perfection and the Unhappiest Minds

Seneca, Moral Epistles 124.23-24

“What is this state? A refined and pure mind, a god’s rival, elevating itself beyond human matters and putting nothing of itself beyond itself. You are a rational animal. What, then, is the good in you? Complete reason. Can you  call this to its very limit, to make it grow as far as possible?

Judge yourself to be happy when every part of your joy arises from this and when you discover nothing you want–I did not say prefer–after examining all the things that men grab for, pray for, and guard. I give you a short phrase by which you may text yourself, by which you may see that you are finished: you will possess your own when you understand that happy people are the most unhappy of all. BYE”

Quod est hoc? Animus scilicet emendatus ac purus, aemulator dei, super humana se extollens, nihil extra se sui ponens. Rationale animal es. Quod ergo in te bonum est? Perfecta ratio. An tu ad suum finem hanc evocas, in quantum potest plurimum crescere? Tunc beatum esse te iudica, cum tibi ex ea gaudium omne nascetur, cum visis, quae homines eripiunt, optant, custodiunt, nihil inveneris, non dico quod malis, sed quod velis. Brevem tibi formulam dabo, qua te metiaris, qua perfectum esse iam sentias: tunc habebis tuum, cum intelleges infelicissimos esse felices. Vale.

picture of a monkey about to hit a sleeping lion with a stick. There is a latin title "Rationale animal es" which means "you are a rational animal"

Days of Rain and Missing Pigs

Petronius, Satyricon 44

“Surely, no one believes that the sky is heaven; no one keeps the fast; and no one gives a shit about Jupiter. No, everyone is counting up their own stuff with their eyes closed tight.

There was a time when the long-robed women used to walk barefoot up the hill, letting their hair hang down with pure thoughts, praying to Zeus for water. And then it rained right away by the bucket! Well, it was then or never. And everyone used to return home like sodden mice. Now the gods have wrapped wool on their feet because we are not pious. The fields are….

“Please,” Echion, the rag monger, interrupts, “talk about something nicer.” The bumpkin added, “So it goes; it is what it is.” He’d lost his mottled pig. What is not there today, will be there tomorrow. That’s the way life moves on.”

nemo enim caelum caelum putat, nemo ieiunium servat, nemo Iovem pili facit, sed omnes opertis oculis bona sua computant. antea stolatae ibant nudis pedibus in clivum, passis capillis, mentibus puris, et Iovem aquam exorabant. itaque statim urceatim plovebat: aut tunc aut numquam: et omnes redibant tamquam udi mures. itaque dii pedes lanatos habent, quia nos religiosi non sumus. agri iacent—”

45. “oro te” inquit Echion centonarius “melius loquere. ‘modo sic, modo sic’ inquit rusticus; varium porcum perdiderat. quod hodie non est, cras erit: sic vita truditur

Gerhard Munthe, “Pigs in Twilight” 1880

Living Badly, The Way our Neighbors Do

Seneca, Moral Epistles 123.6

“We don’t realize how many things are silly unless they start to seem lacking. We have been using them because we possessed them, not because we needed them. How much do we possess just because others have them, or because most people do! The fact that we live by precedents and don’t figure out our lives by reason and are strung along by habits is the cause of many of our problems.

Some things that we’d refuse to copy if only a few people did them, we do once many pick them up, as if something is more honorable because it is more frequent. And worse: mistakes take the place of right action in our eyes once they become common.”

Multa quam supervacua essent, non intelleximus, nisi deesse coeperunt; utebamur enim illis, non quia debebamus, sed quia habebamus. Quam multa autem paramus, quia alii paraverunt, quia apud plerosque sunt! Inter causas malorum nostrorum est, quod vivimus ad exempla, nec ratione conponimur sed consuetudine abducimur.

Quod, si pauci facerent, nollemus imitari, cum plures facere coeperunt, quasi honestius sit, quia frequentius, sequimur. Et recti apud nos locum tenet error, ubi publicus factus est.

A cartoon rabbit from the old Trix cereal "silly rabbit, trix are for kids" advertisement in a meme format with the Latin "Multa quam supervacua essent, non intelleximus, nisi deesse coeperunt" which means we don't understand how many things are silly until they start to seem lacking"

Frying Fish and Accepting People as they Are

Terence, Adelphoe 420-432

“JFC, I don’t have the time to listen to you.
I have the fish I was thinking about and now
My main concern is that they don’t go bad.
That would be as big a crime on our part, Demea,
As ignoring everything you were just talking about.

As far as I can, I give my fellow enslaved friends this advice
“Too much salt or overcooked or undercleaned, ooh that’s perfect–
Remember what you did next time!
I am serious about giving them as much wisdom as I can.

Finally, I say “gaze into the saucepan as if into a mirror!”
And I tell them what they should do as practice.

I know that all these things we do are foolish—
But what would you do? You need to take each person as they are.
What else do you want?”

… non hercle otiumst
nunc mi auscultandi. piscis ex sententia
nactus sum. hi mihi ne corrumpantur cautiost.
nam id nobis tam flagitiumst quam illa, Demea,
non facere vobis quae modo dixti. et quod queo
conservis ad eundem istunc praecipio modum.
“hoc salsumst, hoc adustumst, hoc lautumst parum.
illud recte, iterum sic memento.” sedulo
moneo quae possum pro mea sapientia.
postremo tamquam in speculum in patinas, Demea,
inspicere iubeo et moneo quid facto usu’ sit.
inepta haec esse nos quae facimus sentio.
verum quid facias? ut homost, ita morem geras.
numquid vis?

color photograph of a fish filet fried brown on a skillet

Philosophers Love the Rise and Grind

Seneca, Moral Epistles 122.1-3

“The day has already felt shortening. It has lost a good deal but there may still be enough space left if one gets up, as they say, with the day itself. Anyone who anticipates the day and precedes the dawn itself is more effective and better. But someone who is still dozing when the sun is high or who begins their day at noon is gross. And, yet, to many of these, noon seems like it is before the dawn.

There are those who have exchanged the duties of night and day–they don’t open eyes damp with yesterday’s hangover until night begins to take the sky. This is like the condition of those people whom nature, as Vergil claims, has set opposite to us: “When Dawn turns his gasping horses towards us / then red Evening kindles her late burning fires for them”

It’s not so much the region of these men as their life that’s opposed to ours. There are those “antipodean” folks in this city who, as Marcus Cato used to say, never see the run rising or setting. Can you believe that these people who don’t know when to live can know how they must live? Do you think these people who have covered themselves while still alive fear death?

They are as odd as nocturnal birds. While they spend their life in shadows amid wine and perfume and all their perverse hours at banquets cooked in countless courses, they don’t dine as much as they attend their own funeral feasts! At least the dead are celebrated in the daytime.

By god, the day is not long for anyone who stays active! Let us extend our life–the duty and test of living is in what we do. Let’s draw a line around the night and move some of it to day.”

Detrimentum iam dies sensit. Resiluit aliquantum, ita tamen ut liberale adhuc spatium sit, si quis cum ipso, ut ita dicam, die surgat. Officiosior meliorque, si quis illum exspectat et lucem primam excipit; turpis, qui alto sole semisomnus iacet, cuius vigilia medio die incipit; et adhuc multis hoc antelucanum est. Sunt qui officia lucis noctisque perverterint nec ante diducant oculos hesterna graves crapula quam adpetere nox coepit. Qualis illorum condicio dicitur, quos natura, ut ait Vergilius, sedibus nostris subditos e contrario posuit,

​Nosque ubi primus equis Oriens adflavit anhelis,
Illis sera rubens accendit lumina Vesper

talis horum contraria omnibus non regio, sed vita est. Sunt quidam in eadem urbe antipodes, qui, ut M. Cato ait, nec orientem umquam solem viderunt nec occidentem. Hos tu existimas scire quemadmodum vivendum sit, qui nesciunt quando? Et hi mortem timent, in quam se vivi condiderunt? Tam infausti quam nocturnae aves sunt. Licet in vino unguentoque tenebras suas exigant, licet epulis et quidem in multa fericula discoctis totum perversae vigiliae tempus educant, non convivantur, sed iusta sibi faciunt. Mortuis certe interdiu parentatur.

At mehercules nullus agenti dies longus est. Extendamus vitam; huius et officium et argumentum actus est. Circumscribatur nox, et aliquid ex illa in diem transferatur.

picture of an ocean beach at dawn with the Latin "circumscribitur nox et aliquid ex illa in diem transferatur" which means "let's circumscribe the night and transfer part of it to the day"

Seneca never got to listen to Morphine “Early to bed and early to rise / Makes a man or woman miss out on the night life”

Go Ahead, Sue Me (and Posidonius too!)

Seneca, Moral Epistles 121.1-2

“I think you’re going to sue me when I share today’s little question with you, one we’ve been clinging to for long enough. You will cry out again, “what’s this got to do with character traits?” Shout all you want, but let me set you against others you can sue too like Posidonius and Archidemus–those guys will take a trial.

But then I will tell you that whatever pertains to character does not actually make characters good. People need one thing for nourishment, one thing for exercising, another for dressing, another for learning, and another for pleasure. Everything matters to people, but everything doesn’t make us better. Different things change your character in different ways. Some things correct us and straighten us out; others examine their nature and origin.

When I search for why nature created humans and put us above the other animals, do you imagine that I have left the question of character behind? That’s wrong.  How would you truly know how we should act if you don’t know what’s best for humans, if you don’t examine our nature?”

Litigabis, ego video, cum tibi hodiernam quaestiunculam, in qua satis diu haesimus, exposuero. Iterum enim exclamabis: “hoc quid ad mores?” Sed exclama, dum tibi primum alios opponam, cum quibus litiges, Posidonium et Archidemum; hi iudicium accipient. Deinde dicam: non quicquid morale est, mores bonos facit. Aliud ad hominem alendum pertinet, aliud ad exercendum, aliud ad vestiendum, aliud ad docendum, aliud ad delectandum. Omnia tamen ad hominem pertinent, etiam si non omnia meliorem eum faciunt. Mores alia aliter attingunt: quaedam illos corrigunt et ordinant, quaedam naturam eorum et originem scrutantur. Cum quaero, quare hominem natura produxerit, quare praetulerit animalibus ceteris, longe me iudicas mores reliquisse? Falsum est. Quomodo enim scies, qui habendi sint, nisi quid homini sit optimum, inveneris, nisi naturam eius inspexeris?

Is this a butterfly meme labeled with speaker as seneca, the butterfly as literally anything and the quote as "is this a vice?"

Distracted from Justice by Profit

Plutarch, Life of Brutus 29

“Faith in his sense of principle provided was the foundation of his great good will and fame. For Pompey the Great was not expected—should he overcome Caesar—to put down his power in deference to the laws, but people thought he would keep his political control, smooth-talking the people with the name of consulship or dictator or some other more palatable office.

Now it was imagined that Cassius, an eager and emotional man often distracted from justice by profit, was pursuing war and adventure to create some dynasty for himself rather than freedom for his fellow citizens. For in an earlier time than that, people like Cinna, Marius, and Carbo, even though they made their own country their victory prize and source for spoils, they warred by their own confession for tyranny alone.”

καὶ μέγιστον ὑπῆρχεν αὐτῷ πρὸς εὔνοιαν καὶ δόξαν ἡ τῆς προαιρέσεως πίστις, οὔτε γὰρ ἐκεῖνος ὁ μέγας Πομπήϊος, εἰ Καίσαρα καθεῖλεν, ἠλπίζετο βεβαίως προήσεσθαι τοῖς νόμοις τὴν δύναμιν, ἀλλ᾿ ἀεὶ τὰ πράγματα καθέξειν, ὑπατείας ὀνόματι καὶ δικτατορίας ἤ τινος ἄλλης μαλακωτέρας ἀρχῆς παραμυθούμενος τὸν 5δῆμον· Κάσσιον δὲ τοῦτον, σφοδρὸν ἄνδρα καὶ θυμοειδῆ καὶ πολλαχοῦ πρὸς τὸ κερδαλέον ἐκφερόμενον τοῦ δικαίου, παντὸς μᾶλλον ᾤοντο πολεμεῖν καὶ πλανᾶσθαι καὶ κινδυνεύειν αὑτῷ τινα δυναστείαν κατασκευαζόμενον, οὐκ ἐλευθερίαν 6τοῖς πολίταις. τὰ μὲν γὰρ ἔτι τούτων πρεσβύτερα, Κίνναι καὶ Μάριοι καὶ Κάρβωνες, ἆθλον ἐν μέσῳ καὶ λείαν προθέμενοι τὴν πατρίδα, μονονουχὶ ῥητῶς ὑπὲρ τυραννίδος ἐπολέμησαν.

Oil painting by Pauwels Casteels, "The Death of Brutus and Cassius at the Battle of Philippi" c. 1650s
Pauwels Casteels, “The Death of Brutus and Cassius at the Battle of Philippi” c. 1650s