The Cowardly, Home-bound Life of the Sophist Aelian

We’ve quoted a lot on this site from the Varia Historia of Claudius Aelianus. Here’s the mixed praise delivered in his honor.

Philostratus, Lives of the Sophists 31

“Aelian was a Roman, but he used Attic just as well as the Athenians in the middle of the region. This man seems to me to be worthy of praise, first because he toiled to achieve a pure version of Greek even though he lived in a city that spoke a different language, and second because, although he was called sophist by those who flatter in this way, he did not believe them and he neither kept the same opinion of himself nor was inflated by the title—even though it is impressive—but once he examined himself well as unsuited for public speeches, he set himself to writing and earned wide respect from this. Simplicity is the overwhelming nature of the style, at times nearing the attractions of Nikostratos, at others he favors Dio and his tone.

Once Philostratos of Lemnos* met him when he had a book in hand and was reading it aloud with anger and a striking voice—he asked Aelian what he was pursuing and he answered “I have written a condemnation of Gynnis*, for that’s what I call the tyrant who has just been killed, since he shamed the Roman Empire with every type of disgusting behavior.” And Philostratus answered, “I would be more impressed if you had condemned him when he was alive!” For it takes a brave man to stand up to a living tyrant, while anyone can attack him when he’s dead.

Aelian used to say  that he had never traveled abroad anywhere outside of the Italian peninsula, and that he had never stepped on a ship or got to know the sea—for this reason he was praised in Rome on the grounds that he valued their lifestyle. He was a student of Pausanias but he respected Herodes the most varied of sophists. He lived until he was sixty years old and without children, for he avoided child-rearing by never marrying. Whether this is a blessing or a curse it is not the right time to consider.”

*Likely a relative of the Philostratus writing this Vita.

*”Womanly-Man”, for the Emperor Heliogabulus who was assassinated in 222 (and ascended to power at age 14!).

Elagabalus
Yo, Aelian…

λα′. Αἰλιανὸς δὲ ῾Ρωμαῖος μὲν ἦν, ἠττίκιζε δέ, ὥσπερ οἱ ἐν τῇ μεσογείᾳ ᾿Αθηναῖοι. ἐπαίνου μοι δοκεῖ ἄξιος ὁ ἀνὴρ οὗτος, πρῶτον μέν, ἐπειδὴ καθαρὰν φωνὴν ἐξεπόνησε πόλιν οἰκῶν ἑτέρᾳ φωνῇ χρωμένην, ἔπειθ’, ὅτι προσρηθεὶς σοφιστὴς ὑπὸ τῶν χαριζομένων τὰ τοιαῦτα οὐκ ἐπίστευσεν, οὐδὲ ἐκολάκευσε τὴν ἑαυτοῦ γνώμην, οὐδὲ ἐπήρθη ὑπὸ τοῦ ὀνόματος οὕτω μεγάλου ὄντος, ἀλλ’ ἑαυτὸν εὖ διασκεψάμενος ὡς μελέτῃ οὐκ ἐπιτήδειον τῷ ξυγγράφειν ἐπέθετο καὶ ἐθαυμάσθη ἐκ τούτου. ἡ μὲν ἐπίπαν ἰδέα τοῦ ἀνδρὸς ἀφέλεια προσβάλλουσά τι τῆς Νικοστράτου ὥρας, ἡ δὲ ἐνίοτε, πρὸς Δίωνα ὁρᾷ καὶ τὸν ἐκείνου τόνον.

᾿Εντυχὼν δέ ποτε αὐτῷ Φιλόστρατος ὁ Λήμνιος  βιβλίον ἔτι πρόχειρον ἔχοντι καὶ ἀναγιγνώσκοντιαὐτὸ σὺν ὀργῇ καὶ ἐπιτάσει τοῦ φθέγματος ἤρετο αὐτόν, ὅ τι σπουδάζοι, καὶ ὃς „ἐκπεπόνηταί μοι” ἔφη „κατηγορία τοῦ Γύννιδος, καλῶ γὰρ οὕτω τὸν ἄρτι καθῃρημένον τύραννον, ἐπειδὴ ἀσελγείᾳ πάσῃ τὰ ῾Ρωμαίων ᾔσχυνε.” καὶ ὁ Φιλόστρατος „ἐγώ σε” εἶπεν „ἐθαύμαζον ἄν, εἰ ζῶντος κατηγόρησας”. εἶναι γὰρ δὴ τὸ μὲν ζῶντα τύραννον ἐπικόπτειν ἀνδρός, τὸ δὲ ἐπεμβαίνειν κειμένῳ παντός.

῎Εφασκε δὲ ὁ ἀνὴρ οὗτος μηδ’ ἀποδεδημηκέναι ποι τῆς γῆς ὑπὲρ τὴν ᾿Ιταλῶν χώραν, μηδὲ ἐμβῆναι ναῦν, μηδὲ γνῶναι θάλατταν, ὅθεν καὶ λόγου πλείνος κατὰ τὴν ῾Ρώμην ἠξιοῦτο ὡς τιμῶν τὰ ἤθη. Παυσανίου μὲν οὖν ἀκροατὴς ἐγένετο, ἐθαύμαζε δὲ τὸν ῾Ηρώδην ὡς ποικιλώτατον ῥητόρων. ἐβίω δὲ ὑπὲρ τὰ ἑξήκοντα ἔτη καὶ ἐτελεύτα οὐκ ἐπὶ παισίν,  παιδοποιίαν γὰρ παρῃτήσατο τῷ μὴ γῆμαί ποτε. τοῦτο δὲ εἴτε εὔδαιμον εἴτε ἄθλιον οὐ τοῦ παρόντος καιροῦ φιλοσοφῆσαι.

The Seven-Day Tragic Fever

Lucian, How to Write History 1

“Dear Philo—people say that during the time of King Lysimachus a plague afflicted the people of Abdera. At first, everyone had a fever that was immediately intense and burned fiercely until around the seventh day the fever subsided—for some when a great deal of blood flowed from their nose, for others when their sweat broke out. But their minds remained in an absurd state of suffering: everyone was crazy for tragedy and they were screaming out iambics and shouting loudly. They were especially singing solos from Euripides’ Andromeda and they adapted Perseus’ speech to song too. The city was full of these pale, thin, seventh-day tragedians singing:

“Lust, you tyrant of gods and men!”

And shouting the rest of these lines at the top of their lungs endlessly until the winter and the great cold stopped their wailing. I suspect that the actor Archelaos created the cause of this affliction. He was very popular then and he had performed the Andromeda for them when it was the middle of the summer, during the hottest part of the year. I think that they contracted the fever in the theater and later reverted into tragedy when they rose from their beds, since the Andromeda was lurking in their memory and Perseus was flitting around everyone’s thoughts with Medousa’s head in his hands.”

᾿Αβδηρίταις φασὶ Λυσιμάχου ἤδη βασιλεύοντος ἐμπεσεῖν τι νόσημα, ὦ καλὲ Φίλων, τοιοῦτο· πυρέττειν μὲν γὰρ τὰ πρῶτα πανδημεὶ ἅπαντας ἀπὸ τῆς πρώτης εὐθὺς ἐρρωμένως καὶ λιπαρεῖ τῷ πυρετῷ, περὶ δὲ τὴν ἑβδόμην τοῖς μὲν αἷμα πολὺ ἐκ ῥινῶν ῥυέν, τοῖς δ’ ἱδρὼς ἐπιγενόμενος, πολὺς καὶ οὗτος, ἔλυσεν τὸν πυρετόν. ἐς γελοῖον δέ τι πάθος περιίστα τὰς γνώμας αὐτῶν· ἅπαντες γὰρ ἐς τραγῳδίαν παρεκίνουν καὶ ἰαμβεῖα ἐφθέγγοντο καὶ μέγα ἐβόων· μάλιστα δὲ τὴν Εὐριπίδου᾿Ανδρομέδαν ἐμονῴδουν καὶ τὴν τοῦ Περσέως ῥῆσιν ἐν μέλει διεξῄεσαν, καὶ μεστὴ ἦν ἡ πόλις ὠχρῶν ἁπάντων καὶ λεπτῶν τῶν ἑβδομαίων ἐκείνων τραγῳδῶν,

σὺ δ’ ὦ θεῶν τύραννε κἀνθρώπων ῎Ερως,

καὶ τὰ ἄλλα μεγάλῃ τῇ φωνῇ ἀναβοώντων καὶ τοῦτο ἐπὶ πολύ, ἄχρι δὴ χειμὼν καὶ κρύος δὲ μέγα γενόμενον ἔπαυσε ληροῦντας αὐτούς. αἰτίαν δέ μοι δοκεῖ τοῦ τοιούτου παρασχεῖν ᾿Αρχέλαος ὁ τραγῳδός, εὐδοκιμῶν τότε, μεσοῦντος θέρους ἐν

πολλῷ τῷ φλογμῷ τραγῳδήσας αὐτοῖς τὴν ᾿Ανδρομέδαν, ὡς πυρέξαι τε ἀπὸ τοῦ θεάτρου τοὺς πολλοὺς καὶ ἀναστάντας ὕστερον ἐς τὴν τραγῳδίαν παρολισθαίνειν, ἐπὶ πολὺ ἐμφιλοχωρούσης τῆς ᾿Ανδρομέδας τῇ μνήμῃ αὐτῶν καὶ τοῦ Περσέως ἔτι σὺν τῇ Μεδούσῃ τὴν ἑκάστου γνώμην περιπετομένου.

They got married in a fever.  Strange plagues indeed….

How to Avoid a Hangover: Don’t Drink!

John of Damascus, Sacra Parallela 96.161:

“When the membranes become full of the vapors which wine produces when it is vaporized, the head is stricken with unbearable pains. No longer can it stay upright upon the shoulders, but it constantly drops this way and that, slipping around upon its joints. But who would say such things to those stricken by wine? Their heads are heavy from drunkenness (kraipale), they nod off, they yawn, they see through a fog, and they feel nauseous. On that account, they do not listen to their teachers yelling out to them all of the time. Don’t get drunk on wine, in which there is profligacy. Therein lie trembling and weakness, the breath is beaten out by immoderate indulgence in wine, the nerves are slackened, and the entire mass of the body is put into disorder. “

῞Οταν γὰρ πλήρεις αἱ μένιγγες γίνωνται τῆς αἰθάλης, ἣν ὁ οἶνος ἐξατμιζόμενος ἀναφέρει, βάλλεται μὲν ὀδύναις ἀφορήτοις ἡ κεφαλή· μένειν δὲ ὀρθὴ ἐπὶ τῶν ὤμων μὴ δυναμένη, ἄλλοτε ἐπ’ ἄλληλα καταπίπτει, τοῖς σπονδύλοις ἐνολισθαίνουσα. ᾿Αλλὰ τίς εἴποι ταῦτα τοῖς οἰνοπλήκτοις; καρηβαροῦσι γὰρ ἐκ τῆς κραιπάλης, νυστάζουσι, χασμῶνται, ἀχλὺν βλέπουσιν, ναυτιῶσιν. Διὰ τοῦτο οὐκ ἀκούουσι τῶν διδασκάλων πολλαχόθεν αὐτοῖς ἐκβοώντων· Μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστιν ἀσωτία. ᾿Εντεῦθεν οἱ τρόμοι καὶ αἱ ἀσθένειαι, κοπτομένου αὐτοῖς τοῦ πνεύματος ὑπὸ τῆς ἀμετρίας τοῦ οἴνου, καὶ τῶν νεύρων λυομένων, ὁ κλόνος τῷ σύμπαντι ὄγκῳ τοῦ σώματος ἐπιγίνεται.

Zonaras 7.11 Part III: Brutus’ Feigned Stupidity

Tarquinius wages war; Lucius Junius Brutus disguises his intelligence:

Finding himself short of funds on account of the construction of the aforementioned shrine, Tarquinius waged war against Ardea. From this war, he not only failed to get hold of any money, but also lose his throne; indeed, there had even been certain portents clearly indicating his coming deposition. In his garden, vultures had snatched away some newborn eagles, and in the banquet hall, where he was entertaining some friends, a huge snake appeared and fell upon him and his dinner guests. On this account, he sent his sons Titus and Arruns to Delphi. There, Apollo prophesied that he would fall from the throne when a dog had a human voice, and so Tarquinius was buoyed up by good hopes, thinking that such a thing could never come to pass.

There was also a Lucius Junius, the son of Tarquinius’ sister, whose father and brother Tarquinius had murdered. Lucius, fearing for his own safety, pretended to be a fool as a guarantee of his safety, and was thus called ‘Brutus’ (stupid). The custom among the Latins is to use these kinds of epithets for the nobles. While playing the fool, he was taken along as a pet by the Tarquin brothers for this journey. Yet, when there, he said that he would erect a statue to the god. This was a stick which appeared to have no use, and this earned him no small degree of mockery; but this stick was like an image of his own dissemblance, for he had hollowed it out and filled it with gold, signifying that he had kept his sharp mind safe and respectable by disguising it with the apparent disgrace of stupidity. When the sons of Tarquinius asked which of the two would inherit their father’s throne, the god responded that the one who first kissed his mother would hold power. Brutus, understanding this oracle, fell as though by accident and kissed the ground, rightly judging that this was the mother of all.

Sebastiano Ricci, “Brutus embrassant la terre”

Δεηθεὶς δὲ χρημάτων εἰς τὴν οἰκοδομὴν τοῦ ναοῦ ὁ Ταρκύνιος ᾿Αρδεάταις ἐπήνεγκε πόλεμον· ὅθεν οὔτε χρήματα προσεκτήσατο καὶ τῆς βασιλείας ἐξέπεσε. γεγόνασι δ’ αὐτῷ καὶ σημεῖά τινα δηλωτικὰ τῆς ἐκπτώσεως. ἔκ τε γὰρ τοῦ κήπου αὐτοῦ γῦπες νεοσσοὺς ἐξήλασαν ἀετῶν, καὶ ἐξ ἀνδρῶνος, ἐν ᾧ συνειστιᾶτο φίλοις, ὄφις μέγας ἐπιφανεὶς αὐτόντε καὶ τοὺς συσσίτους ἐξέβαλε. διά τοι ταῦτα ἐς Δελφοὺς Τίτον τε καὶ ᾿Αρροῦντα τοὺς υἱοὺς ἔπεμψε. τοῦ δὲ ᾿Απόλλωνος χρήσαντος τότε τῆς ἀρχῆς ἐκπεσεῖσθαι αὐτὸν ὅτε κύων φωνῇ ἀνθρωπίνῃ χρήσαιτο, ἀγαθαῖς ἐλπίσιν ᾐώρητο, μὴ οἰηθείς ποτε γενέσθαι τὸ μάντευμα.

῏Ην δὲ Λούκιος ᾿Ιούνιος ἀδελφῆς τοῦ Ταρκυνίου υἱός, οὗ τὸν πατέρα καὶ τὸν ἀδελφὸν ὁ Ταρκύνιος ἔκτεινεν. οὗτος οὖν καὶ περὶ ἑαυτῷ δεδοικὼς μωρίαν προσεποιήσατο, ταύτην ἑαυτοῦ προστησάμενος σώτειραν· διὸ καὶ Βροῦτος ἐπεκλήθη· τοὺς γὰρ εὐήθεις οὕτω τοῖς Λατίνοις ἔθος καλεῖν. πλαττόμενος οὖν τὸν μωραίνοντα, τοῖς τοῦ Ταρκυνίου παισὶν εἰς Δελφοὺς ἀπιοῦσι συμπαρελήφθη ὡς ἄθυρμα. ὁ δὲ καὶ ἀνάθημα φέρειν ἔλεγε τῷ θεῷ· τὸ δ’ ἦν βάκτρον τι μηδὲν ἐκ τοῦ φαινομένου ἔχον χρηστόν, ὅθεν καὶ ἐπὶ τούτῳ ὠφλίσκανε γέλωτα. τὸ δ’ ἦν οἷον εἰκών τις τῆς κατ’ αὐτὸν προσποιήσεως· κοιλάνας γὰρ αὐτὸ λάθρᾳ χρυσίον ἐνέχεεν, ἐνδεικνύμενος δι’ αὐτοῦ ὡς καὶ τὸ φρόνημα αὐτῷ τῷ τῆς μωρίας ἀτίμῳ σῷον καὶ ἔντιμον κατακρύπτεται. ἐρομένων δὲ τῶν Ταρκυνίου υἱῶν τίς τὴν βασιλείαν τοῦ πατρὸς διαδέξεται, ἔχρησεν ὁ θεὸς τὸν πρῶτον τὴν μητέρα φιλήσαντα τὸ κράτος ἕξειν. καὶ συνεὶς ὁ Βροῦτος ὡς τυχαίως καταπεσὼν τὴν γῆν κατεφίλησεν, αὐτὴν μητέρα πάντων ὑπάρχειν κρίνας ὀρθῶς.

Thinking of Getting Drunk? Pros and Cons from the Ancients  

Alcaeus, fragment 335

“Bucchus, the best of all medicine for those who have wine is getting drunk”

ὦ Βύκχι, φαρμάκων δ’ ἄριστον
οἶνον ἐνεικαμένοις μεθύσθην

The past few weeks have been dark, and I am not talking about the weather.  It does not seem altogether insane to suggest that a few drinks might be a good coping mechanism. Alcaeus certainly would have agreed.

Athenaeus didn’t cite this first bit (or many others we’ve mentioned before), but he does give you a lot to drink about, I mean, think about (Deipnosophists Book 2.11):

“Boasting, invective, and mocking laughter don’t come from any kind of happiness or fullness, but from a different kind of thrill, one that inclines your opinion towards falsehood, something that comes from being drunk.

This is why Bacchylides says:

“A sweet need
Heats the heart from hurried cups.
Cypris’ hope rushes through thoughts
Mixed with the gifts of Dionysus.
This pulls men’s thoughts from lofty plains;
It suddenly loosens a city’s veils
And every men thinks he can be king.
Homes shine with gold and ivory.
Ships heavy with grain bear great wealth
Across the glistening sea from Egypt.
This is how the heart of the drinking man leaps”

Sophocles adds: “being drunk relieves pain.” And other poets mention the “happy wine, fruit of the field.” Even the king of the poets presents Odysseus saying :

“Whenever a men takes his full of wine and food
…and fights all day long,
His heart remains bold.”

Homer continues in this vein. Simonides grants the same beginning to wine and music. The invention of comedy and tragedy also issued from drunkenness in Icaria in Attica around the time of the grape-harvest. This is the reason that comedy was first called “trugôdia”.

“He gave mortals the pain-pausing vine.
When there is no wine, Cypris is absent,
And human beings have no other pleasure…”
Euripides writes this in the Bacchae. Astydamas says:
“He showed mortals the grapevine,
Mother of wine and cure-all for grief.”

“When someone fills himself with wine to no end, he becomes careless.
If he drinks only a bit, a man becomes pensive.”

This last part is what Antiphanes says.  Alexis adds:

“I’m not too drunk to think, but just enough that it is hard
To form any letters with my mouth”

wine_cup_250

οὐ γὰρ ἀπὸ πάσης εὐθυμίας καὶ πληρώσεως τὸ καυχᾶσθαι καὶ σκώπτειν καὶ γελοιάζειν, ἀπὸ δὲ τῆς ἀλλοιούσης τὴν γνώμην καὶ πρὸς τὸ ψευδὲς τρεπούσης, ἣ γίνεται κατὰ τὴν μέθην.  διὸ Βακχυλίδης φησί

(fr. 27)·

γλυκεῖ’ ἀνάγκα
σευομένα κυλίκων θάλπησι θυμόν·
Κύπριδος δ’ ἐλπὶς διαιθύσσει φρένας
ἀμμιγνυμένα Διονυσίοισι δώροις.
ἀνδράσι δ’ ὑψοτάτω πέμπει μερίμνας·
αὐτίκα μὲν πόλεων κρήδεμνα λύει,
πᾶσι δ’ ἀνθρώποις μοναρχήσειν δοκεῖ.
χρυσῷ δ’ ἐλέφαντί τε μαρμαίρουσιν οἶκοι·
πυροφόροι δὲ κατ’ αἰγλήεντα . . .
νῆες ἄγουσιν ἀπ’ Αἰγύπτου μέγιστον
πλοῦτον· ὣς πίνοντος ὁρμαίνει κέαρ.
Σοφοκλῆς δέ φησι (fr. 687 N)·
… τὸ μεθύειν πημονῆς λυτήριον.

οἱ δ’ ἄλλοι ποιηταί φασι τὸν ‘οἶνον ἐύφρονα καρπὸν ἀρούρης (Γ 246).’ καὶ ὁ τῶν ποιητῶν δὲ βασιλεὺς τὸν ᾿Οδυσσέα παράγει λέγοντα (Τ 167)· ‘ὃς δέ κ’ ἀνὴρ οἴνοιο κορεσσάμενος καὶ ἐδωδῆς πανημέριος πολεμίζῃ, θαρσαλέον νύ οἱ ἦτορ’ καὶ τὰ ἑξῆς.

ὅτι Σιμωνίδης (fr. 221) τὴν αὐτὴν ἀρχὴν τίθησιν οἴνου καὶ μουσικῆς. ἀπὸ μέθης καὶ ἡ τῆς κωμῳδίας καὶ ἡ τῆς τραγῳδίας εὕρεσις ἐν ᾿Ικαρίῳ τῆς ᾿Αττικῆς εὑρέθη, καὶ κατ’ αὐτὸν τὸν τῆς τρύγης και-ρόν· ἀφ’ οὗ δὴ καὶ τρυγῳδία τὸ πρῶτον ἐκλήθη ἡ κωμῳδία.

τὴν παυσίλυπον ἄμπελον δοῦναι βροτοῖς.
οἴνου δὲ μηκέτ’ ὄντος οὐκ ἔστιν Κύπρις
οὐδ’ ἄλλο τερπνὸν οὐδὲν ἀνθρώποις ἔτι,

Εὐριπίδης ἐν Βάκχαις φησί (771). καὶ ᾿Αστυδάμας δέ φησι (p. 605 N)·
θνητοῖσι τὴν ἀκεσφόρον
λύπης ἔφηνεν οἰνομήτορ’ ἄμπελον. —
συνεχῶς μὲν γὰρ ἐμπιπλάμενος ἀμελὴς γίνεται
ἄνθρωπος, ὑποπίνων δὲ πάνυ φροντιστικός,

᾿Αντιφάνης φησίν (II 123 K).

οὐ μεθύω τὴν φρόνησιν, ἀλλὰ τὸ τοιοῦτον μόνον,
τὸ διορίζεσθαι βεβαίως τῷ στόματι τὰ γράμματα.

Aristotle on the Nature of Hangovers, and How to Cure Them

Aristotle, Problemata 873a-b

“Wine (being of a wet nature) stretches those who are slow and makes them quick, but it tends to restrain those who are quick already. On that account, some who are melancholic by nature become entirely dissipated in drunken stupors (kraipalais). Just as a bath can make those who are all bound up and stiff more readily able to move, so does it check those who are already movable and loose, so too does wine, which is like a bath for your innards, accomplish this same thing.

Why then does cabbage prevent drunkenness (kraipale)? Either because it has a sweet and purgative juice (and for this reason doctors use it to clean out the intestines), even though it is itself of a cold nature. Here is a proof: doctors use it against exceptionally bad cases of diarrhea, after preparing it by cooking it, removing the fiber, and freezing it. It happens in the case of those suffering from the effects of drunkenness (kraipalonton) that the cabbage juice draws the wet elements, which are full of wine and still undigested, down to their stomachs, while the body chills the rest which remains in the upper part of the stomach. Once it has been chilled, the rest of the moist element can be drawn into the bladder. Thus, when each of the wet elements has been separated through the body and chilled, people are likely to be relieved of their drunkenness (akraipaloi). For wine is wet and warm.”

Get the cabbage ready!

καὶ ὁ οἶνος (ὑγρὸς γάρ ἐστι τὴν φύσιν) τοὺς μὲν βραδυτέρους ἐπιτείνει καὶ θάττους ποιεῖ, τοὺς δὲ θάττους ἐκλύει. διὸ ἔνιοι τῶν μελαγχολικῶν τῇ φύσει ἐν ταῖς κραιπάλαις ἐκλελυμένοι γίνονται πάμπαν. ὥσπερ γὰρ τὸ λουτρὸν τοὺς μὲν συνδεδεμένους τὸ σῶμα καὶ σκληροὺς εὐκινήτους ποιεῖ, τοὺς δὲ εὐκινήτους καὶ ὑγροὺς ἐκλύει, οὕτως ὁ οἶνος, ὥσπερ λούων τὰ ἐντός, ἀπεργάζεται τοῦτο.

 Διὰ τί ἡ κράμβη παύει τὴν κραιπάλην; ἢ ὅτι τὸν  μὲν χυλὸν γλυκὺν καὶ ῥυπτικὸν ἔχει (διὸ καὶ κλύζουσιν αὐτῷ τὴν κοιλίαν οἱ ἰατροί), αὐτὴ δ’ ἐστὶ ψυχρά. σημεῖον δέ· πρὸς γὰρ τὰς σφοδρὰς διαρροίας χρῶνται αὐτῇ οἱ ἰατροί, ἕψοντες σφόδρα καὶ ἀποξυλίζοντες καὶ ψύχοντες. συμβαίνει δὴ τῶν κραιπαλώντων τὸν μὲν χυλὸν αὐτῆς εἰς τὴν κοιλίαν κατασπᾶν τὰ ἐν αὐτοῖς ὑγρά, οἰνηρὰ καὶ ἄπεπτα ὄντα, αὐτὴν δὲ ὑπολειπομένην ἐν τῇ ἄνω κοιλίᾳ ψύχειν τὸ σῶμα. ψυχομένου δὲ ὑγρὰ λεπτὰ συμβαίνει εἰς τὴν κύστιν φέρεσθαι. ὥστε κατ’ ἀμφότερα τῶν ὑγρῶν ἐκκρινομένων διὰ τοῦ σώματος, καὶ καταψυχομένου, εἰκότως ἀκραίπαλοι γίνονται· ὁ γὰρ οἶνος ὑγρὸς καὶ θερμός ἐστιν.

Post-Holiday Drunkenness? There’s a Word for That!

Below are excerpts from several grammarians and scholars on the meaning of kraipale, a Greek word referring to the physical after-effects of drunkenness. In the thorough Socratic manner, we must first define our terms – later, I will add a post about how to manage this affliction! (No, the answer will not ‘abstinence’.)

Phrynicus, praeparatio sophistica 78.12-14:

Kraipale: The act of drinking from evening until morning and the consequent derangement of the senses; derived from ‘pallein,’ which means ‘to shake,’ the head.

κραιπάλη (Aristoph. Acharn. 277 et saepius): ἡ ἀφ’ ἑσπέρας ἄχρι εἰς ὄρθρον πόσις καὶ παραφορὰ τῆς διανοίας, ἀπὸ τοῦ πάλλειν, ὅ πέρ ἐστιν διασείειν, τὴν κεφαλήν.

Ptolemaeus Grammaticus, de differentia vocabulorum: 393.7-9

‘Kraipale’ (the headache from drunkenness) and ‘methe’ (drunkenness) differ: For, ‘methe’ is drunkenness which occurs on the same day. ‘Kraipale,’ however, is the drunkenness leftover from yesterday.

κραιπάλη καὶ μέθη διαφέρει· μέθη μὲν γάρ ἐστιν ἡ τῆς αὐτῆς ἡμέρας γινομένη οἴνωσις· κραιπάλη δὲ ἡ ἐχθεσινὴ μέθη.

Hesychius, Lexicon:

Kraipale: The headache which springs from yesterday’s drunkenness.

*κραιπάλη· ἡ ἀπὸ τῆς χθιζῆς μέθης κεφαλαλγία (Luc. 21,34)

Etymologicum Magnum:

Kraipalo (verb): A second linking of the vowels with a circumflex. [?] The verb is formed from ‘kraipale,’ which signifies ‘methe’ (drunkenness). This comes from ‘kara’ (head) and ‘pallo’ (shake) by transposition and syncope.

Κραιπαλῶ: Δευτέρας συζυγίας τῶν περισπωμένων· γίνεται ἐκ τοῦ κραιπάλη, ὃ σημαίνει τὴν μέθην· τοῦτο παρὰ τὸ κάρα καὶ τὸ πάλλω, ὑπερθέσει καὶ συγκοπῇ.

Scholia in Aristophanis Acharnenses 277:

“from kraipale”: Drunkenness in the morning is called ‘kraipale;’ the drunkenness from yesterday’s wine-drinking.

ἐκ κραιπάλης: ἡ ἐξ ἑωθινοῦ μέθη κραιπάλη καλεῖται, ἡ ἀπὸ χθιζῆς οἰνοποσίας. EΓ

 

Thomas Magister, Ecloga nominum et verborum Atticorum:

Kraipale: The heaviness in the head from yesterday’s wine-drinking; ‘methe’ is the feeling of drunkenness on the same day.

Κραιπάλη ἡ ἐκ τῆς χθὲς γενομένης οἰνοποσίας κάρωσις, μέθη δὲ ἡ ἐπὶ τῆς αὐτῆς ἡμέρας. 

This is a subject we have contemplated before: ancient authors love the topic and there are poems about it.

Another:

“Hangover-song:  metonymically, a song that happens when you’re drunk”

Κραιπαλαίκωμος: μετωνυμικῶς ὁ κατὰ μέθην γινόμενος  ὕμνος.

Advice on Christmas Gifts from Solon to Lucretius

Epigonoi Fr. 4 (From Clement of Alexandria)

“Many evils come to men from gifts”

ἐκ γὰρ δώρων πολλὰ κάκ’ ἀνθρώποισι πέλονται.

 

Ovid, Ars Amatoria 2.275

“Poems are certainly praised, but great gifts are what is sought.”

carmina laudantur sed munera magna petuntur.

 

Sophocles, Ajax, 664-5

“But the old saying is true: the gifts of enemies are no gifts, and sure to yield no profit.”

ἀλλ᾽ ἔστ᾽ ἀληθὴς ἡ βροτῶν παροιμία,
ἐχθρῶν ἄδωρα δῶρα κοὐκ ὀνήσιμα

 

Aeschylus, fr. 279a2

“Alone of the gods, Death doesn’t long for gifts.”

μόνος θεῶν γὰρ Θάνατος οὐ δώρων ἐρᾶι·

 

Solon, 13.64

“The gifts of the gods must not be rejected”

δῶρα δ᾿ ἄφυκτα θεῶν γίγνεται ἀθανάτων

religion-09

Nostoi, fr. 8.1

“Gifts debase the minds and actions of men”

δῶρα γὰρ ἀνθρώπων νόον ἤπαφεν ἠδὲ καὶ ἔργα

 

Lucretius, De Rerum Natura 5.1430-1439

“The race of man, then, labors uselessly and in vain
as we always consume our time in empty concerns
because we don’t understand that there’s a limit to having—
and there’s an end to how far true pleasure can grow.
This has dragged life bit by bit into the deep sea
and has stirred at its bottom great blasts of war.
But the guardian of the earth turns around the great sky
and teaches men truly that the year’s seasons come full circle
and that all must be endured with a sure reason and order.”

Ergo hominum genus in cassum frustraque laborat
semper et [in] curis consumit inanibus aevom,
ni mirum quia non cognovit quae sit habendi
finis et omnino quoad crescat vera voluptas;
idque minutatim vitam provexit in altum
et belli magnos commovit funditus aestus.
at vigiles mundi magnum versatile templum
sol et luna suo lustrantes lumine circum
perdocuere homines annorum tempora verti
et certa ratione geri rem atque ordine certo.

Thanksgiving (and Educational) Advice: No Extemporaneous Speech!

Aeneas Silvius Piccolomini, de Educatione Liberorum XXIV:

“Although we approve the speech of an educated tongue more than the habit of a silent prince, yet we would not recommend that a boy speak without forethought; for, that which is said or done without planning and without judgment is unable to be beautiful. Unpremeditated speeches, not only of boys but even of men, are loaded with levity and carelessness, but considerate thought does not allow a speech to wander off track. Why should I speak about boys, when even those famous orators, Pericles and Demosthenes, often refused to address the public when they said that they were unprepared? But if someone should let boys speak extemporaneously, he is setting the situation up for excessive talk. I would not have to much license of speech granted to you as a boy. Timely silence is the mark of great wisdom, and it has often troubled more people to have spoken finely than to have remained silent. That which is held in silence can easily be drawn out, but that which you have spoken can in no way be revoked. As Horace says, ‘a word, once it takes flight, can never be recalled.”

At nos linguae quamvis eruditae sermonem magis quam taciturni principis morem probemus, non tamen inpraemeditatum loqui puerum commendamus; quod enim inconsulto ac temere dictum factumve sit, id pulchrum esse nequit. Inpraecogitati sermones, nedum puerorum, sed virorum quoque plurima levitate atque incuria referti sunt, considerata vero meditatio orationem vagari non sinit. Quid dicam de pueris, quando illustres oratores, Pericles atque Demosthenes, saepius alloqui populum recusarunt, quia imparatos se esse dicebant. Si quis vero ex tempore pueros dicere sinat, extremae causam garrulitatis instituit. Nolo tibi nimiam puero sermonis patere licentiam; magnae sapientiae tempestivum silentium est, et nonnumquam sermone praestantius plures dixisse quam tacuisse paenituit. Quod silentio retentum est, effertur facile; quod semel edideris, revocari nullo modo potest. ‘Nam semel emissum,’ Flacco testante, ‘volat irrevocabile verbum.’

 

Thanksgiving Advice: Don’t Come Late for A Free Meal, Don’t Dine Alone (Athenaeus)

In his Deipnosophists Athenaeus pretty much talks about everything (e.g., the masturbation habits of the Achaeans during their nine years at Troy). Early on, he expands on good manners when coming to dinner at someone else’s expense (don’t go late) and the general creepiness of a man who dines alone (1.14.30-50):

“The comic poet Amphis says:

If someone comes late to a free diner,
Believe that he’d rush to leave the battle line too!

And Chrysippus adds:

Don’t make light of the free drinking party
A free drinking party shouldn’t be treated lightly, but pursued!

Antiphanes also says:

The life of the gods is this: whenever you can
Eat someone else’s food and think nothing of the bill.

And elsewhere:

This is the blessed life when I must always seek
Some new trick to find a nibble for my lips.

I came from home to this drinking parting bringing these lines, making sure as well that I arrived carrying my rent money too, since “we singers always sacrifice without smoke”.

The word monophagein [“to eat alone”]is used [negatively] among ancient writers. For instance, Antiphanes says: “You’re eating alone already and causing me harm!” Amphis, too, says, “To hell with you, you solitary diner, you thief!”

banquet

ἀσυμβόλου δείπνου γὰρ ὅστις ὑστερεῖ,
τοῦτον ταχέως νόμιζε κἂν τάξιν λιπεῖν,

῎Αμφις φησὶν ὁ κωμικός (II 248 K). Χρύσιππος δέ φησιν·

ἀσύμβολον κώθωνα μὴ παραλίμπανε.
κώθων δ’ οὐ παραλειπτὸς ἀσύμβολος, ἀλλὰ διωκτός.

᾿Αντιφάνης δέ φησι (II 117 K)·

βίος θεῶν γάρ ἐστιν, ὅταν ἔχῃς ποθὲν
τἀλλότρια δειπνεῖν, μὴ προσέχων λογίσμασι.

καὶ πάλιν·

μακάριος ὁ βίος, ᾧ δεῖ μ’ ἀεὶ καινὸν πόρον
εὑρίσκειν, ὡς μάσημα ταῖς γνάθοις ἔχω.

ταῦτα οἴκοθεν ἔχων εἰς τὸ συμπόσιον ἦλθον καὶ προμελετήσας, ἵνα κἀγὼ τὸ στεγανόμιον κομίζων παραγένωμαι.

ἄκαπνα γὰρ αἰὲν ἀοιδοὶ θύομεν.
ὅτι τὸ μονοφαγεῖν ἐστιν ἐν χρήσει τοῖς παλαιοῖς.

᾿Αντιφάνης (II 128 K)·
.. μονοφαγεῖς, ἤδη τι καὶ βλάπτεις ἐμέ.

᾿Αμειψίας (I 677 K)·
ἔρρ’ ἐς κόρακας, μονοφάγε καὶ τοιχωρύχε.