The Usefulness of History: Livy, Ab Urbe Condita, Praefatio 10-12

“This is what is especially constructive and profitable in the contemplation of history: that you behold evidence of every kind of situation set out as a clear monument to the past. From these examples, you can choose some for you and for your state to imitate; from these you can identify what you should avoid as shameful in design or shameful in outcome. For what remains, either the love of the work I have assumed seduces me or it is true that no state was ever greater; no state was ever more righteous or abundant in good examples; there was no state where luxury and greed arrived on the scene so late; nor any state where respect for restraint and humble property lasted so long. The less there was to have, the less desire there was to have it. Recent riches have induced greed; endless pleasures have increased our need to pursue indulgence and desire approaching all-encompassing destruction.”

Hoc illud est praecipue in cognitione rerum salubre ac frugiferum, omnis te exempli documenta in inlustri posita monmento intueri; inde tibi tuaeque rei publicae quod imitere capias, inde foedum inceptu foedum exitu quod vites. Ceterum aut me amor negotii suscepti fallit, aut nulla unquam res publica nec maior nec sanctior nec bonis exemplis ditior fuit, nec in quam [civitatem] tam serae avaritia luxuriaque immigraverint, nec ubi tantus ac tam diu paupertati ac parsimoniae honos fuerit. Adeo quanto rerum minus, tanto minus cupiditatis erat: nuper divitiae avaritiam et abundantes voluptates desiderium per luxum atque libidinem pereundi perdendique omnia invexere.

“Money Finds Men Friends”: Sophocles, Fragment 88 (Sons of Aleus)

“Money finds men friends
and honor too, and, at the last,
the seat of power nearest heaven.
No one, truly, is an enemy to money;
Anyone who is denies his hatred.
Wealth is skilled at creeping into places
High and low, places where a poor man,
Even if he enters, cannot get what he wants.
A body that is malformed, wealth makes attractive;
A senseless man, wealth makes wise.”

τὰ χρήματ’ ἀνθρώποισιν εὑρίσκει φίλους,
αὖθις δὲ τιμάς, εἶτα τῆς ὑπερτάτης
τυραννίδος θακοῦσιν ἀγχίστην ἕδραν.
ἔπειτα δ’ οὐδεὶς ἐχθρὸς οὔτε φύεται
πρὸς χρήμαθ’ οἵ τε φύντες ἀρνοῦνται στυγεῖν.
δεινὸς γὰρ ἕρπειν πλοῦτος ἔς τε τἄβατα
καὶ †πρὸς τὰ βατά†, χὠπόθεν πένης ἀνὴρ
οὐδ’ ἐντυχὼν δύναιτ’ ἂν ὧν ἐρᾷ τυχεῖν.
καὶ γὰρ δυσειδὲς σῶμα καὶ δυσώνυμον
γλώσσῃ σοφὸν τίθησιν εὔμορφόν τ’ ἰδεῖν.

This is from a play about the sons Of Aleus, a king from Arcadia. This is probably no less true today…

Euripides on a Sick Country: fr. 267 (Auge)

“The sick state is ingenious at discovering crimes.”

δεινὴ πόλις νοσοῦσ’ ἀνευρίσκειν κακά.

I’m sure we can all think of events in our respective polities appropriate to this fragment from Euripides. The more things change…

But, here’s a useful reminder from Aeschylus on consequences (Eumenides, 644-651)

“After the dust has soaked up the blood
Of a dying man, there is no resurrection.
My father can’t cast a spell on this
But all other things he can turn back and forth
Without losing his breath at all.”

ἀνδρὸς δ’ ἐπειδὰν αἷμ’ ἀνασπάσῃ κόνις
ἅπαξ θανόντος, οὔτις ἔστ’ ἀνάστασις.
τούτων ἐπῳδὰς οὐκ ἐποίησεν πατὴρ
οὑμός, τὰ δ’ ἄλλα πάντ’ ἄνω τε καὶ κάτω
στρέφων τίθησιν οὐδὲν ἀσθμαίνων μένει.

The father in question in this passage is Zeus, the god of justice. The Greeks needed to believe that Zeus would support justice (ultimately) because they saw that men failed to. Since we’re playing Aristophanes here and having the old tragedians compete, I’ll give Euripides a final and sacrilegious word:

Euripides, fr. 292.6 (Bellerophon)

“If the gods do a shameful thing, they are not gods.”

εἰ θεοί τι δρῶσιν αἰσχρόν, οὐκ εἰσὶν θεοί.

Euripides, fr. 644 (Polyidus)

“Whenever some base man does well in a city, he contaminates the minds of better men who learn by example the resources of the wicked.”

 

ὅταν τις ἐν πόλει πράσσῃ καλῶς

νοσεῖν τίθησι τὰς ἀμεινόνων φρένας

παράδειγμ᾿ ἐχόντας τῶν κακῶν ἐξουσίαν;

Homer, Iliad 1.231

 

You are a people eating king who rules over nobodies

 

δημοβόρος βασιλεὺς ἐπεὶ οὐτιδανοῖσιν ἀνάσσεις·

 

The full text.