Tag: Attic Nights

Slandering Demosthenes for his Slick Style: Aulus Gellius, Attic Nights 1.5.1

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“Tradition has it that Demosthenes was excessively sharp, charming and neat in his apparel and other habits. Because of this he was mocked by his rivals for “expensive dressing gowns” and soft, fine tunics. For this reason too, they didn’t avoid describing him with vulgar and profane words, to the point that he was said to be barely a man and one with a hard-used mouth too.”

Demosthenen traditum est vestitu ceteroque cultu corporis nitido venustoque nimisque accurato fuisse. Et hinc ei τὰ κομψὰ illa χλανίσκα et μαλακοὶ χιτωνίσκοι ab aemulis adversariisque probro data, hinc etiam turpibus indignisque in eum verbis non temperatum, quin parum vir et ore quoque polluto diceretur.

The Loeb by John C. Rolfe (1927) translates ore quoque polluto as “he was even guilty of unnatural vice”. Clearly, this is not a literal translation. For us, “polluted” or “unclean” mouth doesn’t quite do the work. I am not entirely satisfied with “a hard-used mouth”, but I wasn’t sure where to go without stooping to vulgarity. I have no problem with the profane—but I prefer to save the dirty language for when the Latin or Greek is dirty too.

Poetic License and the Music of Your Ear: Aulus Gellius, Attic Nights, 13.21

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The fact that more attention is paid by the best writers to the rather pleasing sound of words and phrases—what the Greeks call euphony—instead of rules and custom, things revealed by grammarians

“When Probus Valerius was once asked-and I heard this story from one of his close friends—whether has Urbis or has urbes was correct or hanc turrim or hanc turrem, he said “If you are creating verse or you are writing out prose and you need to use these words, don’t listen to the pedantic and specific precepts of grammarians; but heed your own ear for whichever solution it prefers. What pleases it, that will certainly be the most correct.

When his friend asked in turn “What do you mean “heed my ear”?” And Probus is said to have responded “In the same way that Vergil mixed things up, so he wrote in different places urbis and urbes, obeying the judgment and advice of his ear.”

XXI. Quod a scriptoribus elegantissimis maior ratio habita sit sonitus vocum atque verborum iucundioris, quae a Graecis euphonia dicitur, quam regulae disciplinaeque, quae a grammaticis reperta est.I. Interrogatus est Probus Valerius, quod ex familiari eius quodam conperi, “has” ne “urbis” an “has urbes” et “hanc turrim” an “hanc turrem” dici oporteret. “Si aut versum” inquit “pangis aut orationem solutam struis atque ea verba tibi dicenda sunt, non finitiones illas praerancidas neque fetutinas grammaticas spectaveris, sed aurem tuam interroga, quo quid loco conveniat dicere; quod illa suaserit, id profecto erit rectissimum”. II. Tum is, qui quaesierat: “quonam modo” inquit “vis aurem meam interrogem?” III. Et Probum ait respondisse: “Quo suam Vergilius percontatus est, qui diversis in locis “urbis” et “urbes” dixit arbitrio consilioque usus auris.

Aulus Gellius Attic Nights 11.16.6-9: On the Difficulty of Translating Greek into Latin, Part 2

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A few months earlier, we posted the first part of Aulus’ rumination on the difficulty of translating from Greek into Latin. Here is the rest of it.

“Therefore, beginning many affairs and working on all of them is called in Greek polypragmosunê” I said, “and the label communicates that this book is written about this matter.” Then, that unrefined man, misled by my incomplete and unclear words and thinking that polypragmonê is a virtue, said “Certainly, then, this man Plutarch, whoever he is, exhorts us to engage in business, and that very many endeavors should be pursued with dedication and speed, and he has written the name of this virtue, about which he plans to speak, on the book itself, just as you say, with propriety.” I answered “Not at all, in truth. For that is in no way a virtue, that subject which is anticipated by the Greek name on the book. And Plutarch does not do what you believe—and I did not mean to say that. Indeed, he dissuades us in this book as much as he is able from too varied and frequent and unnecessary planning or seeking of too many types of obligations. But” I added, “I do see that the root of your mistake is in my lack of eloquence, the way that I could not express in many words and with clarity what a single Greek word indicates completely and plainly.”

“Ad multas igitur res adgressio earumque omnium rerum actio polypragmosyne” inquam “Graece dicitur, de qua hunc librum conpositum esse inscriptio ista indicat”. VII. Tum ille opicus verbis meis inchoatis et inconditis adductus virtutemque esse polypragmosynen ratus: “hortatur” inquit “nos profecto nescio quis hic Plutarchus ad negotia capessenda et ad res obeundas plurimas cum industria et celeritate nomenque ipsius virtutis, de qua locuturus esset, libro ipsi, sicuti dicis, non incommode praescripsit”. VIII. “Minime” inquam “vero; neque enim ista omnino virtus est, cuius Graeco nomine argumentum hoc libri demonstratur, neque id, quod tu opinare, aut ego me dicere sentio aut Plutarchus facit. Deterret enim nos hoc quidem in libro, quam potest maxime, a varia promiscaque et non necessaria rerum cuiuscemodi plurimarum et cogitatione et petitione. Sed huius” inquam “tui erroris culpam esse intellego in mea scilicet infacundia, qui ne pluribus quidem verbis potuerim non obscurissime dicere, quod a Graecis perfectissime verbo uno et planissime dicitur”.

A Free Tongue is as Useless as a Loose Rudder: Aulus Gellius on Ungoverned Speech

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Aulus Gellius, Attic Nights 1.15.1

“Those light-weight, annoying and pointless talkers who, though they cannot rely on any strong foundation, pour out lolling, liquid words, are correctly believed to draw only as deep as the lips and not the heart. Indeed, most people say that the tongue should not be free but should be guided by lines tied to the deepest part of the chest and the heart, as if by a ship’s captain. But still you may see certain men who toss around words without any semblance of judgment, but instead with a certainty so great and profound that even while they are speaking they do not seem to understand that they speak.

Homer has his Ulysses, however,–a man suffused with wise eloquence–move his voice not from his mouth but from his chest. This depiction is not so much about the sound and style of his voice as it is indicative of the considerable weight of the thoughts conceived within. And Homer also said quite appropriately that teeth are a wall built to contain immature and dangerous words—not just so that the watchful guardian of the heart could restrain them, but that they may be stopped by a guardhouse of sorts positioned at the mouth. The Homeric lines which I mentioned above are: “But when he released the great voice from his chest” (Il.3.221) and “What kind of word has escaped the bulwark of your teeth”? (Il. 4.350)

1 Qui sunt leves et futtiles et inportuni locutores quique nullo rerum pondere innixi verbis uvidis et lapsantibus diffluunt, eorum orationem bene existimatum est in ore nasci, non in pectore; linguam autem debere aiunt non esse liberam nec vagam, sed vinclis de pectore imo ac de corde aptis moveri et quasi gubernari. 2 Sed enim videas quosdam scatere verbis sine ullo iudicii negotio cum securitate multa et profunda, ut loquentes plerumque videantur loqui sese nescire.

3 Ulixen contra Homerus, virum sapienti facundia praeditum, vocem mittere ait non ex ore, sed ex pectore, quod scilicet non ad sonum magis habitumque vocis quam ad sententiarum penitus conceptarum altitudinem pertineret, petulantiaeque verborum coercendae vallum esse oppositum dentium luculente dixit, ut loquendi temeritas non cordis tantum custodia atque vigilia cohibeatur, sed et quibusdam quasi excubiis in ore positis saepiatur. 4 Homerica, de quibus supra dixi, haec sunt:
ἀλλ’ ὅτε δὴ ὄπα τε μεγάλην ἐκ στήθεος εἵη (Il.3.221)

et:
… ποῖόν σε ἔπος φύγεν ἕρκος ὀδόντων; (4.350)

This topic is covered in other authors like Plutarch. It seems obvious to say but still merits saying that in our modern world where everyone has a platform and is encouraged to speak, the choice not to speak becomes ever so rarer and precious.

A Consumerist Approach to Education Isn’t a NewThing: Aulus Gellius, Attic Nights 1.9.8-9

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“After our friend Taurus said these things about Pythagoras, he added, “Today, these people who turn to philosophy on whim and without washed feet [i.e. without preparation for the study], for them it isn’t enough that they are “completely without logic, without education, and without mathematical training”; no, they give the orders about how they should learn philosophy. One says “teach me this first”; another says “I’d like to learn this, but not that.” One is burning to start with Plato’s Symposium because of the appearance of Alcibiades; a different one wants the Phaedrus because of Lysias’ oration. By Jupiter! One even asks to read Plato not for the sake of improving his life, but only to decorate his speech and oratory—not so that it may be more appropriate, but in order to make it fancier.”

Haec eadem super Pythagora noster Taurus cum dixisset: “nunc autem” inquit “isti, qui repente pedibus inlotis ad philosophos devertunt, non est hoc satis, quod sunt omnino ἀθεώτεροι, ἄμουσοι, ἀγεωμέτρητοι, sed legem etiam dant, qua philosophari discant. 9 Alius ait “hoc me primum doce”, item alius “hoc volo” inquit “discere, istud nolo”; hic a symposio Platonis incipere gestit propter Alcibiadae comisationem, ille a Phaedro propter Lysiae orationem. 10 Est etiam,” inquit “pro Iuppiter! qui Platonem legere postulet non vitae ornandae, sed linguae orationisque comendae gratia, nec ut modestior fiat, sed ut lepidior.”

Remorse for 10,000 Drachmas? Aulus Gellius on Demosthenes and the Courtesan Lais

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Attic Nights 1.VIII

8 A detail excerpted from the writings of the philosopher Sotion about the prostitute Lais and the orator Demosthenes

Sotion was a rather well known man from the peripatetic school. He wrote a book filled with varied and extensive anecdotes and named it The Horn of Amaltheia, which in our tongue is pretty close to saying The Horn of Plenty.

In that book he included this anecdote about Demosthenes the orator and Lais the prostitute. “Lais”, he says, “the Corinthian, used to earn a lot of money through the elegance and beauty of her body. Often, some of the most well-known wealthy men from all of Greece came to see her, but not a one was admitted unless he gave what she asked: and she used to ask for no small amount.” He says that this is where the common saying was born among Greeks that “It is not possible for everyman to sail to Corinth”, since a man went to Corinth to Lais in vain if he could not give what she asked.

“And the famous Demosthenes went to her in secret and asked for her services. But she asked for 10,000 drachmas” [1]–an amount which would be exchanged for ten thousand of our denarii—“Struck dumb by the woman’s daring and by the great heap of money, Demosthenes turned away pale and said “I cannot buy regret for such a price”. But the Greek which he is said to have spoken is more charming: “I will not buy remorse for 10,000 drachmas.”

8 Historia in libris Sotionis philosophi reperta super Laide meretrice et Demosthene rhetore.
1 Sotion ex peripatetica disciplina haut sane ignobilis vir fuit. Is librum multae variaeque historiae refertum composuit eumque inscripsit Κέρας Ἀμαλθείας. 2 Ea vox hoc ferme valet, tamquam si dicas “cornum Copiae”. 3 In eo libro super Demosthene rhetore et Laide meretrice historia haec scripta est: “Lais” inquit “Corinthia ob elegantiam venustatemque formae grandem pecuniam demerebat, conventusque ad eam ditiorum hominum ex omni Graecia celebres erant, neque admittebatur, nisi qui dabat, quod poposcerat; poscebat autem illa nimium quantum.” 4 Hinc ait natum esse illud frequens apud Graecos adagium:

Οὐ παντὸς ἀνδρὸς ἐς Κόρινθον ἔσθ᾿ ὁ πλοῦς

quod frustra iret Corinthum ad Laidem, qui non quiret dare, quod posceretur. 5 “Ad hanc ille Demosthenes clanculum adit et, ut sibi copiam sui faceret, petit. At Lais myrias drachmas poposcit”, hoc facit nummi nostratis denarium decem milia. 6 “Tali petulantia mulieris atque pecuniae magnitudine ictus expavidusque Demosthenes avertitur et discedens “ego” inquit “paenitere tanti non emo”. Sed Graeca ipsa, quae fertur dixisse, lepidiora sunt: οὐκ ὠνοῦμαι μυρίων δραχμῶν μεταμέλειαν.

[1] If we use the popular idea that a drachma was worth one day of a skilled worker’s wages, then Lais’ services cost 10,000 working days. Perhaps less overwhelming, but still impressive is valuing a drachma at $25 USD: A nigh with Lais is only $250,000 dollars. But maybe that’s just because it was Demosthenes….

Workout like Socrates While Watching March-Madness: Aulus Gellius, Attic Nights, 1.1

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The way that Socrates developed the endurance of his body; and also on the temperance of that man.

“Among the voluntary actions and bodily exercises for enhancing his endurance against any possible event, we have heard that Socrates used to do this regularly: it is reported that Socrates was in that habit of standing all day long in one position, from the first shine of light one day until the next sunrise, without moving from the same footprints, keeping his eyes directed in a single place and in deep thought, as if his mind and spirit were separated from his body. This is why, when Favorinus was mentioning the strength of that man and his other qualities, he added: “He often stood from sunrise to sunrise, more solid than tree-trunks” (fr. 97.1).
His temperance was so great, as it is reported, that he lived his entire life with uncompromised health. Even during the ruin of that plague, which at the beginning of the Peloponnesian war destroyed the Athenian state with an unknown type of disease, he is said to have avoided the dangers of pleasure and to have maintained the health of his body with his habits of abstention and moderation to such a degree that he was not at all afflicted by the disaster touching everyone else.”

Quo genere solitus sit philosophus Socrates exercere patientiam corporis; deque eiusdem viri temperantia.

1 Inter labores voluntarios et exercitia corporis ad fortuitas patientiae vices firmandi id quoque accepimus Socraten facere insuevisse: 2 stare solitus Socrates dicitur pertinaci statu perdius atque pernox a summo lucis ortu ad solem alterum orientem inconivens, immobilis, isdem in vestigiis et ore atque oculis eundem in locum directis cogitabundus tamquam quodam secessu mentis atque animi facto a corpore. 3 Quam rem cum Favorinus de fortitudine eius viri ut pleraque disserens attigisset: πολλάκις ἐξ ἡλίου εἰς ἥλιον εἱστήκει ἀστραβέστερος τῶν πρέμνων (Fav. Fr. 97.1).

4 Temperantia quoque fuisse eum tanta traditum est, ut omnia fere vitae suae tempora valitudine inoffensa vixerit. 5 In illius etiam pestilentiae vastitate, quae in belli Peloponnesiaci principis Atheniensium civitatem internecivo genere morbi depopulata est, is parcendi moderandique rationibus dicitur et a voluptatum labe cavisse et salubritates corporis retinuisse, ut nequaquam fuerit communi omnium cladi obnoxius.

Earlier in the Attic Nights Aulus reports a difference type of exercise to keep the philosopher sharp.

The More You Have, The More You Want — Aulus Gellius and Favorinus on the Logic of Wealth

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Attic Nights, IX, 7

“On the fact that it is necessary that a man who has much requires much and a brief, elegant saying on the subject from the philosopher Favorinus.

Absolutely true is the fact which wise men have recited from both observation and experience, namely that a man who has much has great needs and that these needs come not from an overwhelming poverty but from great abundance—many things are required to maintain the many things you have. Whoever, then, has much and wishes to be on guard or to plan that he may not lose or lack anything, must not acquire more, but must instead possess less so that he may lose less. I remember this line from Favorinus, obscured among a great applause and expressed in these fewest words:

“It is impossible for someone who has fifteen thousand cloaks not to want more. Should I desire more in addition to what I have, once I have lost some of it, I will be satisfied with what I retain.” [Favorinus fr. 104]

Necessum esse, qui multa habeat, multis indigere; deque ea re Favorini philosophi cum brevitate eleganti sententia.

1 Verum est profecto, quod observato rerum usu sapientes viri dixere, multis egere, qui multa habeat, magnamque indigentiam nasci non ex inopia magna, sed ex magna copia: multa enim desiderari ad multa, quae habeas, tuenda. 2 Quisquis igitur multa habens cavere atque prospicere velit, ne quid egeat neve quid desit, iactura opus esse, non quaestu, et minus habendum esse, ut minus desit. 3 Hanc sententiam memini a Favorino inter ingentes omnium clamores detornatam inclusamque verbis his paucissimis: τὸν γὰρ μυρίων καὶ πεντακισχιλίων χλαμύδων δεόμενον οὐκ ἔστι μὴ πλειόνων δεῖσθαι· οἷς γὰρ ἔχω προσδεόμενος, ἀφελὼν ὧν ἔχω, ἀρκοῦμαι οἷς ἔχω.

The sentiment is not identical, but it is not altogether that different either:

Olympias and Alexander Exchange Texts on His Paternity (Aulus Gellius, Attic Nights 13.iv)

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A transcript of a letter from Alexander to his mother Olympias; and what Olympias wrote back to him.

“In the majority of the records of the deeds of Alexander and rather recently in the book of Marcus Varro, which is called “Orestes” or “On Insanity”, we find that Olympias, the wife of Philipp, most cleverly replied to her son. For, when he wrote to his mother, “King Alexander, the son of Zeus Ammon, sends his greetings to his mother Olympias”, she said “My son, hush! lest you defame me or incriminate me before Juno! She will certainly allot me some great harm once you have confessed in your letters that I am her husband’s adultress.” This courtesy from a wise and prudent woman to a boastful son moderately and elegantly warned him that his puffed-up belief, which he had inflated from great victories, the charms of praise and from successes beyond belief–the idea that he was the offspring of Zeus–ought to be abandoned.”

Descripta Alexandri ad matrem Olympiadem epistula; et quid Olympias festive ei rescripserit.

In plerisque monumentis rerum ab Alexandro gestarum et paulo ante in libro M. Varronis, qui inscriptus est Orestes vel de insania, Olympiadem Philippi uxorem festivissime rescripsisse legimus Alexandro filio. 2 Nam cum is ad matrem ita scripsisset: “Rex Alexander Iovis Hammonis filius Olympiadi matri salutem dicit”, Olympias ei rescripsit ad hanc sententiam: “Amabo”, inquit “mi fili, quiescas neque deferas me neque criminere adversum Iunonem; malum mihi prorsum illa magnum dabit, cum tu me litteris tuis paelicem esse illi confiteris”. 3 Ea mulieris scitae atque prudentis erga ferocem filium comitas sensim et comiter admonuisse eum visa est deponendam esse opinionem vanam, quam ille ingentibus victoriis et adulantium blandimentis et rebus supra fidem prosperis inbiberat, genitum esse sese de Iove.

Abstemious Romulus Drank What He Wanted (Aulus Gellius, Attic Nights xi.14)

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The most noble and chaste response of King Romulus on the use of wine

Lucius Piso Frugi displays the simplest elegance of phrase and style in the first book of his Annales when he writes concerning the lifestyle and diet of King Romulus. These are the words who he has written: “They say that when Romulus was invited to dinner he didn’t drink much because he had business the next day. His fellow dinners remarked, “Romulus, if all men acted like you, wine would be cheaper.” And Romulus replied, “No, it would be more dear: if each man drank as he much as he desired: for I drank what I wanted.”

Sobria et pulcherrima Romuli regis responsio circa vini usum.

1 Simplicissima suavitate et rei et orationis L. Piso Frugi usus est in primo annali, cum de Romuli regis vita atque victu scriberet. 2 Ea verba, quae scripsit, haec sunt: “Eundem Romulum dicunt ad cenam vocatum ibi non multum bibisse, quia postridie negotium haberet. Ei dicunt: “Romule, si istuc omnes homines faciant, vinum vilius sit”. His respondit: “immo vero carum, si, quantum quisque volet, bibat; nam ego bibi quantum volui”.