“Following the capture of Perusia, [Augustus] turned his mind to vengeance on many people—facing those who were trying to beg forgiveness or make an excuse with one response: “you must die.”
Some authors record that three hundred people from both orders were picked out from the war-prisoners and slaughtered like sacrificial animals at the altar built to Divine Julius on the Ides of March. There are those who report that he turned to war with a specific plan, namely to trap his secret adversaries and those whom fear rather than willingness constrain and, once the model of Lucius Antonius* was offered, to pay the bonuses promised to veterans once he had conquered his enemies and liquidated their assets.”
Perusia capta in plurimos animadvertit, orare veniam vel excusare se conantibus una voce occurrens “moriendum esse.” Scribunt quidam trecentos ex dediticiis electos utriusque ordinis ad aram Divo Iulio exstructam Idibus Martiis hostiarum more mactatos. Exstiterunt qui traderent conpecto eum ad arma isse, ut occulti adversarii et quos metus magis quam voluntas contineret, facultate L. Antoni ducis praebita, detegerentur devictisque iis et confiscatis promissa veteranis praemia solverentur.
*Lucius (Marcus Antonius’ brother) had been a target of the siege at Perusia. Octavian [Augustus] let him live and sent him to serve as governor in what is now Spain.
While entertaining banter about Socrates’ ugliness and his two wives, I got a bit interested in the assertion in Diogenes Laertius that the Athenians had passed a law permitting bigamy to increase the population and cope with the “lack of men”. As an aside, I learned a new word during this leipandria (“lack of men”; and not humans, but males specifically).
[Euripides] is reported to have hated women in a rather serious way, either because he despised the company of women by nature or because he had two wives at the same time (which was the law made by Athenian decree) and was worn down by his marriages. Aristophanes also memorializes his hatred in the first version of the Thesmophoriazusae:
Now, then, I address and advise all women
To punish this man for many reasons:
He has accosted us with bitter evils,
This man raised on a garden’s bitter harvest.
And Alexander the Aitolian composed these lines about Euripides:
The strident student of strong Anaxagoras, the mirth-hater,
Addressed me and never got used to making jokes while drinking.
But what he wrote, honey or a Siren could have made.”
6 Mulieres fere omnes in maiorem modum exosus fuisse dicitur, sive quod natura abhorruit a mulierum coetu sive quod duas simul uxores habuerat, cum id decreto ab Atheniensibus facto ius esset, quarum matrimonii pertaedebat. 7 Eius odii in mulieres Aristophanes quoque meminit en tais proterais Thesmophoriazousais in his versibus:
Valerius Maximus, Memorable Sayings and Deeds 7.6 ext 1b-c
“[Socrates] used to say that those who act as so that they become as they would wish to seem finish short and well-known roads to glory. With this saying he was clearly warning that humans should drink virtue itself rather than follow its shadow.
Socrates also, when asked by a certain young man whether he should take a wife or abstain from matrimony altogether, said that whichever he did he would regret it. “From second option, you will experience loneliness, childlessness, the end of your family, and a foreign heir; from the other option, you will have perpetual annoyance, a weaving of complaints, questions about the dowry, the down-turned brows of inlaws, a talkative mother-in-law, a hunter for other people’s marriages, and the uncertain bearing of children.’ He would not endure that the youth believe he was making a choice of happy material in the context of harsh matters.”
Idem expedita et compendiaria via eos ad gloriam pervenire dicebat qui id agerent ut quales videri vellent, tales etiam essent. qua quidem praedicatione aperte monebat ut homines ipsam potius virtutem haurirent quam umbram eius consectarentur.
Idem, ab adulescentulo quodam consultus utrum uxorem duceret an se omni matrimonio abstineret, respondit utrum eorum fecisset, acturum paenitentiam. ‘hinc te’ inquit ‘solitudo, hinc orbitas, hinc generis interitus, hinc heres alienus excipiet, illinc perpetua sollicitudo, contextus querellarum, dotis exprobratio, adfinium grave supercilium, garrula socrus lingua, subsessor alieni matrimonii, incertus liberorum eventus.’ non passus est iuvenem in contextu rerum asperarum quasi laetae materiae facere dilectum.
“These facts are as accurate details about Plato as we are able to gather in our laborious research of the things said about him. Speusippus, an an Athenian son of Eurymedon, took over for him. He was from the deme of Myrrhinos and was the son of Plato’s sister, Pôtônê.
Speusippos was the leader of the school for eight years, and he began after the 108th Olympiad. He had statues of the Graces dedicated in the Museion which Plato built in the Academy. Although he remained an adherent to Plato’s theories, he was not like him at all in his character. For he was quick to anger and easily induced by pleasures. People say that he threw a little dog into a well in a rage and he went to Macedonia to the marriage of Kassander thanks to pleasure.
Two women, Lastheneia of Mantinea and Aksiothea of Phlios, were students of Plato who are said to have heard Speusippus speak. Writing at the time, Dionysus says mockingly: “It is possible to evaluate your wisdom from your Arcadian girl of a student.” And, while Plato made everyone who came to him exempt from tuition, you “send everyone a bill and take money from the willing and unwilling alike!”
“Even though I have recorded these things faithfully, I do recognize that some things have probably escaped me. And if, although I have applied great thought and effort trying to compose a continuous and clear history of the lives of the best philosophers and rhetoricians, I did not obtain my goal, I have suffered much the same kind of thing as those who love madly and obsessively. For they, when they see the one they love and witness her overwhelming beauty in real life, they look down, too weak and dazed to gaze upon the one they desire.”
Diogenes Laertius, Lives of the Eminent Philosophers [Chrysippus] 7.7
“If someone is in Megara he is not in Athens. If a body is in Megara there is nobody in Athens. If you say something, then something moves through your mouth. So, you say “wagon”. And then a wagon moves through your mouth. Also, if you did not lose anything, then you have it. You never lost horns, so you have horns.” Some say Euboulides said this.”
“Again, the one who is asked whether he has horns is not so foolish as to search his own brow nor also so incompetent or limited that you may persuade him that he doesn’t know this with that most sophisticated logic. These kinds of things deceive without harm in the same way as the dice and cup of a juggler in which the deception itself entertains me. But explain how the trick works, and I lose my interest. I say that same thing about these word tricks, for by what name might I better call sophistries? They are harmless if you don’t understand them, and useless if you do.”
Ceterum qui interrogatur, an cornua habeat, non est tam stultus, ut frontem suam temptet, nec rursus tam ineptus aut hebes, ut ne sciat tu illi subtilissima collectione persuaseris. Sic ista sine noxa decipiunt, quomodo praestigiatorum acetabula et calculi, in quibus me fallacia ipsa delectat. Effice, ut quomodo fiat intellegam; perdidi usum. Idem de istis captionibus dico; quo enim nomine potius sophismata appellem? Nec ignoranti nocent nec scientem iuvant.
Menekrates: “Musonius, that voice which made him music-mad and longing for Olympian and Pythian games, how was the tyrant’s voice? Some people who sailed to Lemnos were amazed by it, others mock it.”
Musonius: “Well, Menekrates, his voice really merits neither wonder nor mockery, since nature has made him moderately and unquestionably in tune. He speaks with a naturally open and deep voice, since his throat is deep, and when he sings he buzzes a little because of his throat shape. Nevertheless, the tones of his voice make him seem smoother if he does not try too hard, but relies instead on the melody, good accompaniment, and selecting the right time to walk, to stop, to move, and to nod his head along with the music. What is shameful is that a king appears to want success in these pursuits.”
“He was mostly deranged by a desire for popularity and was an enemy to anyone who had any sway over the popular mob. Most believed that after all of his accomplishments on the stage he was going to compete among the Athletes at the next Olympian games. He was wrestling endlessly and he had watched the gymnastic contests all over Greece as a judge would, sitting on the ground of the stadium. If any competitors withdrew too far back, he would push them forth again with his own hand. Because he was alleged to have equaled Apollo in song and the Sun in chariot-driving, Nero planned to rival the deeds of Herakles too. People claim that a lion had been trained which he would be able to kill naked in the amphitheater in front of all the people with either a club or his arms’ embrace.”
Maxime autem popularitate efferebatur, omnium aemulus, qui quoquo modo animum vulgi moverent. Exiit opinio post scaenicas coronas proximo lustro descensurum eum ad Olympia inter athletas; nam et luctabatur assidue nec aliter certamina gymnica tota Graecia spectaverat quam brabeutarum more in stadio humi assidens ac, si qua paria longius recessissent, in medium manibus suis protrahens. Destinaverat etiam, quia Apollinem cantu, Solem aurigando aequiperare existimaretur, imitari et Herculis facta; praeparatumque leonem aiunt, quem vel clava vel brachiorum nexibus in amphitheatri harena spectante populo nudus elideret.
“He had a desire for eternal and endless fame, but it was ill-considered. Because of this he changed the names of many things and places from their ancient titles to something from his own name. So, he called the month of April Neroneus and planned to have Rome renamed Neropolis.”
Erat illi aeternitatis perpetuaeque famae cupido, sed inconsulta. Ideoque multis rebus ac locis vetere appellatione detracta novam indixit ex suo nomine, mensem quoque Aprilem Neroneum appellavit; destinaverat et Romam Neropolim nuncupare.
“Apollodorus the Athenian in his Summary of Beliefs, because he wants to demonstrate that the works of Epicurus were written with personal force and were prepared with far fewer quotations than the books of Chrysippos, says in this very wording: “if the books of [Chrysippos] were scrubbed of all the superfluous quotations, only empty paper would be left to him.”
So much for Apollodorus. The old women who used to sit next to [Chrysippos], according to Diocles, used to claim that he wrote 500 lines each day. Hekatôn reports that he turned to philosophy because the property left to him by his father was confiscated to the royal treasury.”
“He also levied a tax of three on every thousand so that people, distressed by these charges, would note also that families of equal wealth whose lives were modest and simple paid less to the public treasury and repent from their behavior.
Both those who paid the taxes because of luxury and those who gave up their luxury because of the taxes were angry to him. For most people believe that hindering the display of their wealth deprives them of it and also that the display comes from their luxuries not their necessities.
This is what they say really surprised Ariston the philosopher, that those who possess superficial excess are thought to be luckier than those who are well-supplied with what is needed and useful.”
“Pythagoras shut himself in a hole in the ground and told his mother to tell people that he was dead. After that, once he reappeared again later, he was telling fantastic tales of reincarnation and the people of Hades, explaining to the living about the matters of the dead. From these stories, he created that kind of repute for himself that, before the Trojan War, he was Aithalidês the son of Hermes and then Euphorbos, and then Hermotimos of Samos, then Delian Pythios and after all of them, Pythagoras.”
“A ruler’s first duty is to save the state itself. This is saved no less in refraining from what is not fitting than from pursuing what is fitting. But the one who shirks or overreaches is no longer a king or a ruler, but in fact becomes a demagogue or a despot. He fills the subjects with hatred and contempt. While the first problem seems to come from being too lenient or a concern for humanity, the second comes from self-regard and harshness.”