Beauty and Love, A Wedding Song

Theognis, fr. 1-18

“Lord, son of Leto, child of Zeus, I will never
Forget you when beginning or ending my song.
But I sing you first and last and in the middle too
Hear me now and grant me good things.

Lord Phoebus, when the goddess Leto first gave birth to you,
The finest of the gods, she was holding close to the palm tree
with her slight arms, next to the curve of the lake—
and all of Delos was overwhelmed with a divine scent
as the expansive earth laughed beneath,
and the see delighted in its salty depths.

Artemis, slayer of beasts, daughter of Zeus, the one
Agamemnon honored with a temple as he sailed to Troy in swift ships
Hear me as I pray to you—ward off the evil spirts of death.
It is a minor thing for you, goddess; but a big deal for me.”

Muses and Graces, daughters of Zeus, who once
Went to the marriage of Kadmos and sang this beautiful line:
“Whatever is beautiful is loved; and what isn’t beautiful isn’t loved’
That’s the line that rang from your immortal mouths.”

῏Ω ἄνα, Λητοῦς υἱέ, Διὸς τέκος, οὔποτε σεῖο
λήσομαι ἀρχόμενος οὐδ’ ἀποπαυόμενος,
ἀλλ’ αἰεὶ πρῶτόν τε καὶ ὕστατον ἔν τε μέσοισιν
ἀείσω· σὺ δέ μοι κλῦθι καὶ ἐσθλὰ δίδου.

Φοῖβε ἄναξ, ὅτε μέν σε θεὰ τέκε πότνια Λητώ
φοίνικος ῥαδινῆις χερσὶν ἐφαψαμένη
ἀθανάτων κάλλιστον ἐπὶ τροχοειδέι λίμνηι,
πᾶσα μὲν ἐπλήσθη Δῆλος ἀπειρεσίη
ὀδμῆς ἀμβροσίης, ἐγέλασσε δὲ Γαῖα πελώρη,
γήθησεν δὲ βαθὺς πόντος ἁλὸς πολιῆς.

῎Αρτεμι θηροφόνη, θύγατερ Διός, ἣν ᾿Αγαμέμνων
εἵσαθ’, ὅτ’ ἐς Τροίην ἔπλεε νηυσὶ θοῆις,
εὐχομένωι μοι κλῦθι, κακὰς δ’ ἀπὸ κῆρας ἄλαλκε·
σοὶ μὲν τοῦτο, θεά, σμικρόν, ἐμοὶ δὲ μέγα.

Μοῦσαι καὶ Χάριτες, κοῦραι Διός, αἵ ποτε Κάδμου
ἐς γάμον ἐλθοῦσαι καλὸν ἀείσατ’ ἔπος,
‘ὅττι καλόν, φίλον ἐστί· τὸ δ’ οὐ καλὸν οὐ φίλον ἐστί,’
τοῦτ’ ἔπος ἀθανάτων ἦλθε διὰ στομάτων.

Small clay figure of larger divine woman holding human male in arms.
Artemis Kourotrophos. Small terracotta . 430-400 BC. Archaeological Museum of Brauron.

The Mind Rules All (Or Fails…)

Sallust, Bellum Jugurthinum 1

“The race of man complains wrongly about its nature, namely the fact that it is feeble in strength, limited in years and ruled more by chance than virtue. To the contrary, you can realize through contemplation that nothing else is greater or more extraordinary—that human nature lacks only perseverance instead of strength or time.

The leader and ruler of mortal life is the mind. When it proceeds to glory along virtue’s path, it is fully powerful, potent and famous; it does not need fortune since fortune cannot grant or revoke honesty, perseverance, or any other good quality from any man.

But a mind seized by desires is dedicated to laziness and worn by obedience to physical pleasure; accustomed to ruinous temptation for too long, when, thanks to sloth, strength, age and wit have diminished, only then is the weakness of nature at fault. Every man shifts his own responsibility to his circumstances.”

[1] Falso queritur de natura sua genus humanum, quod inbecilla atque aevi brevis forte potius quam virtute regatur. Nam contra reputando neque maius aliud neque praestabilius invenias magisque naturae industriam hominum quam vim aut tempus deesse. Sed dux atque imperator vitae mortalium animus est. Qui ubi ad gloriam virtutis via grassatur, abunde pollens potensque et clarus est neque fortuna eget, quippe quae probitatem, industriam aliasque artis bonas neque dare neque eripere cuiquam potest. Sin captus pravis cupidinibus ad inertiam et voluptates corporis pessum datus est, perniciosa libidine paulisper usus, ubi per socordiam vires tempus ingenium diffluxere, naturae infirmitas accusatur: suam quisque culpam auctores ad negotia transferunt.

BH- Zeus Olympia

I can’t help but thinking that maybe Sallust had read (or heard) the beginning of the Odyssey where Zeus complains that Aigisthus ignored divine warnings (1.32-34)

ὢ πόποι, οἷον δή νυ θεοὺς βροτοὶ αἰτιόωνται.
ἐξ ἡμέων γάρ φασι κάκ’ ἔμμεναι• οἱ δὲ καὶ αὐτοὶ
σφῇσιν ἀτασθαλίῃσιν ὑπὲρ μόρον ἄλγε’ ἔχουσιν

“Mortals! They are always blaming the gods and saying that evil comes from us when they themselves suffer pain beyond their lot because of their own recklessness.”

But, of course, there is a typically eclectic blend of Roman philosophy in Sallust’s statements: some Stoicism, an echo, perhaps, of Empedocles and much more….

Beauty and Love, A Wedding Song

Theognis, fr. 1-18

“Lord, son of Leto, child of Zeus, I will never
Forget you when beginning or ending my song.
But I sing you first and last and in the middle too
Hear me now and grant me good things.

Lord Phoebus, when the goddess Leto first gave birth to you,
The finest of the gods, she was holding close to the palm tree
with her slight arms, next to the curve of the lake—
and all of Delos was overwhelmed with a divine scent
as the expansive earth laughed beneath,
and the see delighted in its salty depths.

Artemis, slayer of beasts, daughter of Zeus, the one
Agamemnon honored with a temple as he sailed to Troy in swift ships
Hear me as I pray to you—ward off the evil spirts of death.
It is a minor thing for you, goddess; but a big deal for me.”

Muses and Graces, daughters of Zeus, who once
Went to the marriage of Kadmos and sang this beautiful line:
“Whatever is beautiful is loved; and what isn’t beautiful isn’t loved’
That’s the line that rang from your immortal mouths.”

῏Ω ἄνα, Λητοῦς υἱέ, Διὸς τέκος, οὔποτε σεῖο
λήσομαι ἀρχόμενος οὐδ’ ἀποπαυόμενος,
ἀλλ’ αἰεὶ πρῶτόν τε καὶ ὕστατον ἔν τε μέσοισιν
ἀείσω· σὺ δέ μοι κλῦθι καὶ ἐσθλὰ δίδου.

Φοῖβε ἄναξ, ὅτε μέν σε θεὰ τέκε πότνια Λητώ
φοίνικος ῥαδινῆις χερσὶν ἐφαψαμένη
ἀθανάτων κάλλιστον ἐπὶ τροχοειδέι λίμνηι,
πᾶσα μὲν ἐπλήσθη Δῆλος ἀπειρεσίη
ὀδμῆς ἀμβροσίης, ἐγέλασσε δὲ Γαῖα πελώρη,
γήθησεν δὲ βαθὺς πόντος ἁλὸς πολιῆς.

῎Αρτεμι θηροφόνη, θύγατερ Διός, ἣν ᾿Αγαμέμνων
εἵσαθ’, ὅτ’ ἐς Τροίην ἔπλεε νηυσὶ θοῆις,
εὐχομένωι μοι κλῦθι, κακὰς δ’ ἀπὸ κῆρας ἄλαλκε·
σοὶ μὲν τοῦτο, θεά, σμικρόν, ἐμοὶ δὲ μέγα.

Μοῦσαι καὶ Χάριτες, κοῦραι Διός, αἵ ποτε Κάδμου
ἐς γάμον ἐλθοῦσαι καλὸν ἀείσατ’ ἔπος,
‘ὅττι καλόν, φίλον ἐστί· τὸ δ’ οὐ καλὸν οὐ φίλον ἐστί,’
τοῦτ’ ἔπος ἀθανάτων ἦλθε διὰ στομάτων.

Small clay figure of larger divine woman holding human male in arms.
Artemis Kourotrophos. Small terracotta . 430-400 BC. Archaeological Museum of Brauron.

The Mind Rules All (Or Fails…)

Sallust, Bellum Jugurthinum 1

“The race of man complains wrongly about its nature, namely the fact that it is feeble in strength, limited in years and ruled more by chance than virtue. To the contrary, you can realize through contemplation that nothing else is greater or more extraordinary—that human nature lacks only perseverance instead of strength or time.

The leader and ruler of mortal life is the mind. When it proceeds to glory along virtue’s path, it is fully powerful, potent and famous; it does not need fortune since fortune cannot grant or revoke honesty, perseverance, or any other good quality from any man.

But a mind seized by desires is dedicated to laziness and worn by obedience to physical pleasure; accustomed to ruinous temptation for too long, when, thanks to sloth, strength, age and wit have diminished, only then is the weakness of nature at fault. Every man shifts his own responsibility to his circumstances.”

[1] Falso queritur de natura sua genus humanum, quod inbecilla atque aevi brevis forte potius quam virtute regatur. Nam contra reputando neque maius aliud neque praestabilius invenias magisque naturae industriam hominum quam vim aut tempus deesse. Sed dux atque imperator vitae mortalium animus est. Qui ubi ad gloriam virtutis via grassatur, abunde pollens potensque et clarus est neque fortuna eget, quippe quae probitatem, industriam aliasque artis bonas neque dare neque eripere cuiquam potest. Sin captus pravis cupidinibus ad inertiam et voluptates corporis pessum datus est, perniciosa libidine paulisper usus, ubi per socordiam vires tempus ingenium diffluxere, naturae infirmitas accusatur: suam quisque culpam auctores ad negotia transferunt.

BH- Zeus Olympia

 

The Mind Rules All (Or Fails…)

Sallust, Bellum Jugurthinum 1

“The race of man complains wrongly about its nature, namely the fact that it is feeble in strength, limited in years and ruled more by chance than virtue. To the contrary, you can realize through contemplation that nothing else is greater or more extraordinary—that human nature lacks only perseverance instead of strength or time.

The leader and ruler of mortal life is the mind. When it proceeds to glory along virtue’s path, it is fully powerful, potent and famous; it does not need fortune since fortune cannot grant or revoke honesty, perseverance, or any other good quality from any man.

But a mind seized by desires is dedicated to laziness and worn by obedience to physical pleasure; accustomed to ruinous temptation for too long, when, thanks to sloth, strength, age and wit have diminished, only then is the weakness of nature at fault. Every man shifts his own responsibility to his circumstances.”

[1] Falso queritur de natura sua genus humanum, quod inbecilla atque aevi brevis forte potius quam virtute regatur. Nam contra reputando neque maius aliud neque praestabilius invenias magisque naturae industriam hominum quam vim aut tempus deesse. Sed dux atque imperator vitae mortalium animus est. Qui ubi ad gloriam virtutis via grassatur, abunde pollens potensque et clarus est neque fortuna eget, quippe quae probitatem, industriam aliasque artis bonas neque dare neque eripere cuiquam potest. Sin captus pravis cupidinibus ad inertiam et voluptates corporis pessum datus est, perniciosa libidine paulisper usus, ubi per socordiam vires tempus ingenium diffluxere, naturae infirmitas accusatur: suam quisque culpam auctores ad negotia transferunt.

BH- Zeus Olympia

I can’t help but thinking that maybe Sallust had read (or heard) the beginning of the Odyssey where Zeus complains that Aigisthus ignored divine warnings (1.32-34)

ὢ πόποι, οἷον δή νυ θεοὺς βροτοὶ αἰτιόωνται.
ἐξ ἡμέων γάρ φασι κάκ’ ἔμμεναι• οἱ δὲ καὶ αὐτοὶ
σφῇσιν ἀτασθαλίῃσιν ὑπὲρ μόρον ἄλγε’ ἔχουσιν

“Mortals! They are always blaming the gods and saying that evil comes from us when they themselves suffer pain beyond their lot because of their own recklessness.”

But, of course, there is a typically eclectic blend of Roman philosophy in Sallust’s statements: some Stoicism, an echo, perhaps, of Empedocles and much more….

What Should One Learn from Early Histories?

Livy, Ab Urbe Condita, Praefatio 9

“But these tales and those like them—whether to ponder them or how to weigh them—I don’t emphasize greatly. Let anyone who reads these instead pay attention to what life was like, what the customs were, through which men and by which skills the empire was born and increased. And, when discipline bit by bit deteriorated, how at first customs degraded with desire, then they collapsed more and more, then they began to fall headlong until we came to our own time when we can endure neither our sins nor their remedies.”

ad haec tempora quibus nec vitia nostra nec remedia pati possumus. Sed haec et his similia utcumque animaduersa aut existimata erunt haud in magno equidem ponam discrimine: ad illa mihi pro se quisque acriter intendat animum, quae vita, qui mores fuerint, per quos viros quibusque artibus domi militiaeque et partum et auctum imperium sit; labente deinde paulatim disciplina velut desidentes primo mores sequatur animo, deinde ut magis magisque lapsi sint, tum ire coeperint praecipites, donec ad haec tempora quibus nec vitia nostra nec remedia pati possumus perventum est.

Theognis Starts With Some Swagger

Theognis, Elegies 19-26

“Kurnos, let a seal be placed on these words of mine
As I speak wisdom—they will not be stolen in secret,
And no one will take something worse in exchange
When something good is near, but every person will say this:
“Here are the words of Theognis of Megara, famous throughout all peoples.
But I am not yet able to please our fellow citizens.
This is nothing surprising, Polypaides—for not even Zeus
Pleases everyone when he rains or restrains himself.

Κύρνε, σοφιζομένῳ μὲν ἐμοὶ σφρηγὶς ἐπικείσθω
οῖσδ᾿ ἔπεσιν· λήσει δ᾿ οὔποτε κλεπτόμενα,
οὐδέ τις ἀλλάξει κάκιον τοὐσθλοῦ παρεόντος·
ὧδε δὲ πᾶς τις ἐρεῖ· ‘Θεύγνιδός ἐστιν ἔπη
τοῦ Μεγαρέως· πάντας δὲ κατ’ ἀνθρώπους ὀνομαστός.’
ἀστοῖσιν δ’ οὔπω πᾶσιν ἁδεῖν δύναμαι·
οὐδὲν θαυμαστόν, Πολυπαΐδη· οὐδὲ γὰρ ὁ Ζεύς
οὔθ’ ὕων πάντεσσ’ ἁνδάνει οὔτ’ ἀνέχων.

 

Related image

The Mind Rules All (Or Fails…)

Sallust, Bellum Jugurthinum 1

“The race of man complains wrongly about its nature, namely the fact that it is feeble in strength, limited in years and ruled more by chance than virtue. To the contrary, you can realize through contemplation that nothing else is greater or more extraordinary—that human nature lacks only perseverance instead of strength or time. The leader and ruler of mortal life is the mind. When it proceeds to glory along virtue’s path, it is fully powerful, potent and famous; it does not need fortune since fortune cannot grant or revoke honesty, perseverance, or any other good quality from any man. But a mind seized by desires is dedicated to laziness and worn by obedience to physical pleasure; accustomed to ruinous temptation for too long, when, thanks to sloth, strength, age and wit have diminished, only then is the weakness of nature at fault. Every man shifts his own responsibility to his circumstances.”

[1] Falso queritur de natura sua genus humanum, quod inbecilla atque aevi brevis forte potius quam virtute regatur. Nam contra reputando neque maius aliud neque praestabilius invenias magisque naturae industriam hominum quam vim aut tempus deesse. Sed dux atque imperator vitae mortalium animus est. Qui ubi ad gloriam virtutis via grassatur, abunde pollens potensque et clarus est neque fortuna eget, quippe quae probitatem, industriam aliasque artis bonas neque dare neque eripere cuiquam potest. Sin captus pravis cupidinibus ad inertiam et voluptates corporis pessum datus est, perniciosa libidine paulisper usus, ubi per socordiam vires tempus ingenium diffluxere, naturae infirmitas accusatur: suam quisque culpam auctores ad negotia transferunt.

BH- Zeus Olympia

I can’t help but thinking that maybe Sallust had read (or heard) the beginning of the Odyssey where Zeus complains that Aigisthus ignored divine warnings (1.32-34)

ὢ πόποι, οἷον δή νυ θεοὺς βροτοὶ αἰτιόωνται.
ἐξ ἡμέων γάρ φασι κάκ’ ἔμμεναι• οἱ δὲ καὶ αὐτοὶ
σφῇσιν ἀτασθαλίῃσιν ὑπὲρ μόρον ἄλγε’ ἔχουσιν

“Mortals! They are always blaming the gods and saying that evil comes from us when they themselves suffer pain beyond their lot because of their own recklessness.”

But, of course, there is a typically eclectic blend of Roman philosophy in Sallust’s statements: some Stoicism, an echo, perhaps, of Empedocles and much more….

Varro Will Advise You From The Grave

From Varro’s On Agriculture 1.1

“If I had the time, Fundania, I would write this with more polish than what I now jot down as I am able but I know I must hurry because, as the saying goes, if a person is a bubble, an old man is even more so. Now my eightieth year urges me to collect my bags before I depart from life. This is why, since you have bought land which you and to make profitable by cultivating it well, and you have asked me how I would manage it, I am advising you what is the right thing for you to do, and not only for when I am alive myself, but also after I die. I cannot permit that the Sibyl sang only when she was alive to help men, but she also continued after she died and even for people unknown to her. We are in the habit of returning to her books publicly even after so many years when we need to learn what should be down according to some sign—just so, I cannot abide, while I still live, not doing something which might help my friends and family.”

 

Otium si essem consecutus, Fundania, commodius tibi haec scriberem, quae nunc, ut potero, exponam cogitans esse properandum, quod, ut dicitur, si est homo bulla, eo magis senex. Annus enim octogesimus admonet me ut sarcinas conligam, antequam proficiscar e vita. Quare, quoniam emisti fundum, quem bene colendo fructuosum cum facere velis, meque ut id mihi habeam curare roges, experiar; et non solum, ut ipse quoad vivam, quid fieri oporteat ut te moneam, sed etiam post mortem. Neque patiar Sibyllam non solum cecinisse quae, dum viveret, prodessent hominibus, sed etiam quae cum perisset ipsa, et id etiam ignotissimis quoque hominibus; ad cuius libros tot annis post publice solemus redire, cum desideramus, quid faciendum sit nobis ex aliquo portento: me, ne dum vivo quidem, necessariis meis quod prosit facere.

Fantastic Friday: Polybius on the Importance of History (1.1)

“If those who wrote down the events of the past before me had failed also to record praise for history, it might be necessary to insist upon making this choice and turning to embrace chronicles like my own because men have no readier corrective than the knowledge of past events. But since anyone who writes to any extent (we might say everyone) uses the same point to start and begin their task—namely, asserting that the study of history is the truest education and exercise for political action, that the most certain, even only, way of acquiring the ability to endure unexpected turns of fate well is the contemplation of others’ misfortunes—then it is clear that it would seem right to no one, and to me the least, to repeat things that have been said well and by so many.

It is the unexpectedness of events that I have chosen as my subject: this will be enough to provoke and enjoin everyone, whether young or old, with the desire to complete my history. What man is so foolish or lazy that he would not want to know how and by what kind of government it happened that almost all the peopled earth was first overcome and then fell under the sole rule of the Romans in barely fifty-three years, a thing which had never happened before—or who then is so dedicated to some other kind of examination or rumination that he might consider anything more relevant than this information?”

Εἰ μὲν τοῖς πρὸ ἡμῶν ἀναγράφουσι τὰς πράξεις παραλελεῖφθαι συνέβαινε τὸν ὑπὲρ αὐτῆς τῆς ἱστορίας ἔπαινον, ἴσως ἀναγκαῖον ἦν τὸ προτρέπεσθαι πάντας πρὸς τὴν αἵρεσιν καὶ παραδοχὴν τῶν τοιούτων ὑπομνημάτων διὰ τὸ μηδεμίαν ἑτοιμοτέραν εἶναι τοῖς ἀνθρώποις διόρθωσιν τῆς τῶν προγεγενημένων πράξεων ἐπιστήμης. ἐπεὶ δ’ οὐ τινὲς οὐδ’ ἐπὶ ποσόν, ἀλλὰ πάντες ὡς ἔπος εἰπεῖν ἀρχῇ καὶ τέλει κέχρηνται τούτῳ, φάσκοντες ἀληθινωτάτην μὲν εἶναι παιδείαν καὶ γυμνασίαν πρὸς τὰς πολιτικὰς πράξεις τὴν ἐκ τῆς ἱστορίας μάθησιν, ἐναργεστάτην δὲ καὶ μόνην διδάσκαλον τοῦ δύνασθαι τὰς τῆς τύχης μεταβολὰς γενναίως ὑποφέρειν τὴν τῶν ἀλλοτρίων περιπετειῶν ὑπόμνησιν, δῆλον ὡς οὐδενὶ μὲν ἂν δόξαι καθήκειν περὶ τῶν καλῶς καὶ πολλοῖς εἰρημένων ταυτολογεῖν, ἥκιστα δ’ ἡμῖν. πρὸς τὴν ἔντευξιν τῆς πραγματείας. τίς γὰρ οὕτως ὑπάρχει φαῦλος ἢ ῥᾴθυμος ἀνθρώπων ὃς οὐκ ἂν βούλοιτο γνῶναι πῶς καὶ τίνι γένει πολιτείας ἐπικρατηθέντα σχεδὸν ἅπαντα τὰ κατὰ τὴν οἰκουμένην οὐχ ὅλοις πεντήκοντα καὶ τρισὶν ἔτεσιν ὑπὸ μίαν ἀρχὴν ἔπεσε τὴν ῾Ρωμαίων, ὃ πρότερον οὐχ εὑρίσκεται γεγονός, τίς δὲ πάλιν οὕτως ἐκπαθὴς πρός τι τῶν ἄλλων θεαμάτων ἢ μαθημάτων ὃς προυργιαίτερον ἄν τι ποιήσαιτο τῆσδε τῆς ἐμπειρίας;

I have to be completely honest: I love the beginnings found in ancient historiographer’s works.  I wish Herodotus had written more; Thucydides opening is profound and denser than death; Livy, Sallust, Tacitus (although he begins and ends all over)–they all just know how to raise the rhetoric to a new level. (But let’s not talk about Xenophon and his meta tauta!)

Not enough people read Polybius.  A Greek historian writing about Rome in Greek. Choosing to work on Polybius is like choosing to be an agnostic: no one respects you. But his prose is interesting, his topic is fantastic and his perspective is unparalleled.