Archilochus, Fr. 15: I don’t need Money, Gods or Politics

Archilochus declares his lack of concern for most things in one fragment:

 

“Wealthy Gyges’ stuff doesn’t matter to me.
Jealousy never holds me and I don’t wonder
at the works of the gods. I don’t seek some great tyranny.
These things are far from my eyes.”

 

οὔ μοι τὰ Γύγεω τοῦ πολυχρύσου μέλει,
οὐδ’ εἷλέ πώ με ζῆλος, οὐδ’ ἀγαίομαι
θεῶν ἔργα, μεγάλης δ’ οὐκ ἐρέω τυραννίδος·
ἀπόπροθεν γάρ ἐστιν ὀφθαλμῶν ἐμῶν.

 

But what is it that he wants?  Maybe he just wants to be left alone:

 

Archilochus, Fragment 14

“No one ever got much pleasure from listening to the public complain”

 

Αἰσιμίδη, δήμου μὲν ἐπίρρησιν μελεδαίνων
οὐδεὶς ἂν μάλα πόλλ’ ἱμερόεντα πάθοι.

 

 

Or maybe he just doesn’t want to be one of the monkeys who lose out to the fox:

 

Archilochus, fab 81 (Fox and the Monkey)

“After he danced at a gathering of unreasoning animals and earned a reputation, a monkey was elected their king.”

 

ἐν συνόδῳ τῶν ἀλόγων ζῴων πίθηκος ὀρκησάμενος καὶ εὐδοκιμήσας βασιλεὺς ὑπ᾿ αὐτῶν ἐχειροτονήθη

Bacchylides Epinicia, fr. 10.38-53: On Knowledge, Wealth and Fortune

“The knowledge of man has countless forms—
whether learned in some prophetic art
or allotted the Graces’ honor,
the wise man certainly flourishes with golden hope.
Another man aims his dabbled bow at boys.
Others fortify their hearts in the field
Or with herds of cattle.
But the future bears ends that make the path of fortune
unmeasurable.
This thing is best: to be a noble man
envied by many men.
I know something about wealth’s great power:
It makes even the most useless man useful.
But why do I pilot my great tongue so
and drive off the road?
When the moment of victory is appointed for mortals,
only then the wise man must…[ ]
With flutes [pay back the favor of the gods]
And mingle [among those who may envy]

… Μυρίαι δ’ ἀνδρῶν ἐπιστᾶμαι πέλονται·
ἦ γὰρ σ[ο]φὸς ἢ Χαρίτων τιμὰν λελογχὼς
ἐλπίδι χρυσέᾳ τέθαλεν
ἤ τινα θευπροπίαν ἰ-
δώς· ἕτερος δ’ ἐπὶ παισὶ
ποικίλον τόξον τιταίνει·
οἱ δ’ ἐπ’ ἔργοισίν τε καὶ ἀμφὶ βοῶν ἀ[γ]έλαις
θυμὸν αὔξουσιν. Τὸ μέλλον
δ’ ἀκρίτους τίκτει τελευτάς,
πᾶ τύχα βρίσει. Τὸ μὲν κάλλιστον, ἐσθλὸν
ἄνδρα πολλῶν ὑπ’ ἀνθρώπων πολυζήλωτον εἶμεν·
οἶδα καὶ πλούτου μεγάλαν δύνασιν,
ἃ καὶ τ[ὸ]ν ἀχρεῖον τί[θησ]ι
χρηστόν. Τί μακρὰν γ̣[λ]ῶ[σ]σαν ἰθύσας ἐλαύνω
ἐκτὸς ὁδοῦ; Πέφαται θνατοῖσι νίκας
[ὕστε]ρον εὐφροσύνα,
αὐλῶν []
μειγν[υ]

χρή τιν[]

The last few lines of this poem are completely fragmentary. In italics I put in something just to complete the sentence. I think that the reference to flutes probably indicates some ritual celebration, but I also wanted the end to repeat the note of warning about the mutability of fortune. Any other suggestions?

Sunday Sappho: “I have Died / Just A Little” — Fr. 31 At request, Catullus 51, and Solon

Twitter was debated the relative merits of some of Sappho’s fragments and there was a request for Frag. 31.  Here it is:

 

“That man seems like the gods
To me—the one who sits facing
You and nearby listens as you
sweetly speak—

and he hears your lovely laugh—this then
makes the heart in my breast stutter,
when I glance even briefly, it is no longer possible
for me to speak—

but my tongue sticks in silence
and immediately a slender flame runs under my skin.
I cannot see with my eyes, I hear
A rush in my ears—

A cold sweat breaks over me and a tremble
Takes hold of me. Then I am paler than grass,
I think that I have died
Just a little.”

φαίνεταί μοι κῆνος ἴσος θέοισιν
ἔμμεν’ ὤνηρ, ὄττις ἐνάντιός τοι
ἰσδάνει καὶ πλάσιον ἆδυ φωνεί-
σας ὐπακούει

καὶ γελαίσας ἰμέροεν, τό μ’ ἦ μὰν
καρδίαν ἐν στήθεσιν ἐπτόαισεν,
ὠς γὰρ ἔς σ’ ἴδω βρόχε’ ὤς με φώναι-
σ’ οὐδ’ ἒν ἔτ’ εἴκει,

ἀλλ’ ἄκαν μὲν γλῶσσα †ἔαγε λέπτον
δ’ αὔτικα χρῶι πῦρ ὐπαδεδρόμηκεν,
ὀππάτεσσι δ’ οὐδ’ ἒν ὄρημμ’, ἐπιρρόμ-
βεισι δ’ ἄκουαι,

†έκαδε μ’ ἴδρως ψῦχρος κακχέεται† τρόμος δὲ
παῖσαν ἄγρει, χλωροτέρα δὲ ποίας
ἔμμι, τεθνάκην δ’ ὀλίγω ‘πιδεύης
φαίνομ’ ἔμ’ αὔται·

As many know and many love, Catullus 51 is a ‘translation’. This poem brought my first exposure to Sappho at the tender age of 16. I can translate it almost without looking at it.

“That man seems to me equal to a gods,
that man, if it is right, surpasses the gods
as he sits opposite you
seeing and hearing you

sweetly laughing; every sense escapes
miserable me: for the same time I see you
Lesbia, nothing is left for me

my tongue grows heavy, and a tender flame
flickers under my limbs, and twin ears
ring with their own sound, my eyes
are shaded by night.

Leisure, Catullus, is your problem:
you revel in leisure and you have done too much.
Leisure has brought kings low,
and destroyed cities once rich.”

Ille mi par esse deo videtur,
ille, si fas est, superare divos,
qui sedens adversus identidem te
spectat et audit
dulce ridentem, misero quod omnis
eripit sensus mihi: nam simul te,
Lesbia, aspexi, nihil est super mi
* * * * * * * *
lingua sed torpet, tenuis sub artus
flamma demanat, sonitu suopte
tintinant aures gemina, teguntur
lumina nocte.
otium, Catulle, tibi molestum est:
otio exsultas nimiumque gestis:
otium et reges prius et beatas
perdidit urbes.

Sappho is pretty amazing. I also love this anecdote from Aelian:

Aelian, Fragment 187/190 (from Stobaeus 3.29.58)

“Solon the Athenian, the son of Eksêkestides, when his nephew sang some song of Sappho at a drinking party, took pleasure in it and asked the young man to teach it to him. When someone asked why he was eager to learn it, he responded: “So, once I learn it, I may die.”

Σόλων ὁ ᾿Αθηναῖος ᾿Εξηκεστίδου παρὰ πότον τοῦ ἀδελφιδοῦ αὐτοῦ μέλος τι Σαπφοῦς ᾄσαντος, ἥσθη τῷ μέλει καὶ προσέταξε τῷ μειρακίῳ διδάξει αὐτόν. ἐρωτήσαντος δέ τινος διὰ ποίαν αἰτίαν τοῦτο σπουδάσειεν, ὃ δὲ ἔφη ‘ἵνα μαθὼν αὐτὸ ἀποθάνω.’

Monday Morning PSA: What Does Honor Mean to the Dead?

Iliad 9.315-320

“I don’t think that I would obey Atreus’ son Agamemnon
Nor should the rest of the Danaans, since there is no recompense at all
For them to constantly struggle among hostile men.
The portion is the same for the man who hangs back and the one who fights hard:
The coward and the brave man fall into the same honor;
Both the lazy man and the man who works hard die the same.”

οὔτ’ ἔμεγ’ ᾿Ατρεΐδην ᾿Αγαμέμνονα πεισέμεν οἴω
οὔτ’ ἄλλους Δαναούς, ἐπεὶ οὐκ ἄρα τις χάρις ἦεν
μάρνασθαι δηΐοισιν ἐπ’ ἀνδράσι νωλεμὲς αἰεί.
ἴση μοῖρα μένοντι καὶ εἰ μάλα τις πολεμίζοι•
ἐν δὲ ἰῇ τιμῇ ἠμὲν κακὸς ἠδὲ καὶ ἐσθλός•
κάτθαν’ ὁμῶς ὅ τ’ ἀεργὸς ἀνὴρ ὅ τε πολλὰ ἐοργώς.

Achilles, of course, realizes that there are different answers for different questions…Oh, he also compares himself to a mother bird (9.323-325)

Travels in the Wild North: The Fragments of Aristeas

Many authors from the ancient world—including Pausanias, Strabo, Pliny, Longinus and Herodotus–have left testimony of a seventh century BCE epic poet named Aristeas who came from Asia Minor and composed a poem, Arimaspea, of his travels in the wilds of the North. Here are the substantial fragments—I find the last especially haunting.

Fr. 4
‘The Issedoi [Issedones] glory in their long hair”

᾿Ισσηδοὶ χαίτηισιν ἀγαλλόμενοι ταναῆισι.

Fr. 5
“And they say there are neighboring men above them
To the north, many fine men and strong fighters too,
Wealthy in horses, with many lambs and many cattle.

καὶ φάσ<αν> ἀνθρώπους εἶναι καθύπερθεν ὁμούρους
πρὸς Βορέω, πολλούς τε καὶ ἐσθλοὺς κάρτα μαχητάς,
ἀφνειοὺς ἵπποισι, πολύρρηνας, πολυβούτας.

Fr. 6

“Each man has one eye in his charming face,
They are covered with hair, and the strongest of all men.”

ὀφθαλμὸν δ’ ἕν’ ἕκαστος ἔχει χαρίεντι μετώπωι,
χαίτηισι<ν> λάσιοι, πάντων στιβαρώτατοι ἀνδρῶν.

Fr. 11

“This is also a great marvel for our minds:
The men inhabit the water in the sea away from land.
They are dreadful people who do pitiful work.
They keep their eyes in the stars but their soul in the sea.
True, too, I think, when they raise their dear hands often to the gods
They pray with sacrificial victims terribly thrown around.”

θαῦμ’ ἡμῖν καὶ τοῦτο μέγα φρεσὶν ἡμετέρηισιν.
ἄνδρες ὕδωρ ναίουσιν ἀπὸ χθονὸς ἐν πελάγεσσι•
δύστηνοί τινές εἰσιν, ἔχουσι γὰρ ἔργα πονηρά•
ὄμματ’ ἐν ἄστροισι, ψυχὴν δ’ ἐνὶ πόντωι ἔχουσιν.
ἦ που πολλὰ θεοῖσι φίλας ἀνὰ χεῖρας ἔχοντες
εὔχονται σπλάγχνοισι κακῶς ἀναβαλλομένοισι.

The last line (σπλάγχνοισι κακῶς ἀναβαλλομένοισι) is translated by W. Rhys Roberts as “And with hearts in misery”. The verb anaballo can have this metaphorical meaning, but in combination with prayer and the noun splangkhnon (which typically means innards or sacrificial victim) the scene seems more to me to describe a strange or sacrilegious sacrifice (from the Greek point of view), especially with the adverb κακῶς. I am probably wrong about this…

Archilochus. fr 122.2-4: Nothing is Unexpected (The Eclipse)

 

“Nothing is now unexpected, foresworn and

Nothing amazes since father Zeus the Olympian

Veiled the light to make it night at midday.”

 

χρημάτων ἄελπτον οὐδέν ἐστιν οὐδ’ ἀπώμοτον

οὐδὲ θαυμάσιον, ἐπειδὴ Ζεὺς πατὴρ ᾿Ολυμπίων

ἐκ μεσαμβρίης ἔθηκε νύκτ’, ἀποκρύψας φάος

Archilochus fr. 307

Archilochus fr. 307

 

The trap does the sleeping fisherman’s work

 

εὕδοντι δ᾿ αἱρεῖ κύρτος

Pindar, Nemean 8. 37-38

 

“Some men pray for gold, others for a field with no boundary, but I pray to be pleasing to my countrymen until the earth covers my limbs.”

χρυσὸν εὔχοται, πεδίον δ’ ἕτεροι

ἀπέραντον, ἐγὼ δ’ ἀστοῖς ἁδὼν καὶ χθονὶ γυῖα καλύψαι,

 

And Pindar was pleasing much longer than that--even Alexander wouldn’t destroy his house!

(There may not be that much nobility in this statement: pleasing singers get meat, wine and gold!)

Alcaeus, fragment 326. 1-4

 

“I don’t fathom the war of the winds

One wave courses from this side

The other from that, and we in the middle

Are tossed about in a black ship”

 

 

 

ἀσυννέτημμι τὼν ἀνέμων στάσιν,

τὸ μὲν γὰρ ἔνθεν κῦμα κυλίνδεται,

τὸ δ’ ἔνθεν, ἄμμες δ’ ὂν τὸ μέσσον

νᾶϊ φορήμμεθα σὺν μελαίναι

 

Sea-Faring is scary.