“Hera twisted by the beauty of Ganymede once spoke
As she suffered the heart-rending stab of jealousy in her heart:
“Troy ignited a male fire for Zeus—and so I will send
A fire at Troy, a pain bearing Paris.
No eagle will come to Troy again, but vultures
Will go to the feast when the Greeks get the spoils for their toils.”
Sometimes an Eagle Does show up in stories of Zeus and Ganymede.
Greek Anthology 12.211
“Go to bright heaven, go carrying the child,
Eagle, keep your twin wings spread wide.
Go holding gentle Ganymede and do not drop
Zeus’ wine-bearer of the sweetest cups.
But be careful not to bloody him with your clawed feet
So that Zeus, upset, won’t hurt you.”
Here are some techniques if you’re worried about where you are dining next week
“You will always earn a dinner with these skills, Philomusus:
Fabricate many tales, but relay them as if they are true.
You know what Pacorus is considering in his Arsacian abode;
You count the number of Rhenish and Sarmatian men,
You reveal the words consigned to paper by the Dacian chef,
And you see the victor’s crown before it arrives.
You know how many times Pharian rain dampens dark Syene
And the number of ships departing from Lybian shores
For whose head Julian olives are harvested,
And for whom the heavenly father has promised his wreaths.
Forget your skill! You will dine with me today
Under one rule: Philomusus, tell me nothing of the news.”
Artibus his semper cenam, Philomuse, mereris,
plurima dum fingis, sed quasi vera refers.
scis quid in Arsacia Pacorus deliberet aula,
Rhenanam numeras Sarmaticamque manum,
verba ducis Daci chartis mandata resignas, 5
victricem laurum quam venit ante vides,
scis quotiens Phario madeat Iove fusca Syene,
scis quota de Libyco litore puppis eat,
cuius Iuleae capiti nascantur olivae,
destinet aetherius cui sua serta pater. 10
Tolle tuas artes; hodie cenabis apud me
hac lege, ut narres nil, Philomuse, novi.
“Reverent Hera, who often comes down
From the sky to gaze upon your fragrant Lakinian home.
Take the linen robe which Theophilos, the daughter of Kleokha
Wove for you with the help of her noble daughter Nossis.”
“These weapons the Brettian men hurled down from their unlucky shoulders
As they were overcome by the hands of the fast-battling Lokrians.
They are dedicated here singing the Lokrians glory in the temple of the gods.
They don’t long at all for the hands of the cowards they abandoned.”
“There is nothing sweeter than love: all other blessings
Take second place. I even spit honey from my mouth.
This is what Nossis says. Whomever Kypris has not kissed,
Does not understand her flowers, what kinds of things roses are.”
“This frame has the picture of Thaumareta. The painter
Caught the form and the age of the soft-glancing woman well.
Your house dog, the little puppy, would paw at you if she saw this,
Believing that she was looking down at the lady of her home.”
In the midst of a nearly endless discussion of fish in the 8th book of his Deipnosophistai, Athenaeus has his banqueters bandy about epigrammatic advice about the nature of human life. One of his speakers quotes Chrysippus who alleges that Sardanapallos (the Greek name for the Syrian king Ashurbanipal) had the following as an epitaph:
“Know well that you are mortal: fill your heart
By delighting in the feasts: nothing is useful to you when you’re dead.
I am ash, though I ruled great Ninevah as king.
I keep whatever I ate, the insults I made, and the joy
I took from sex. My wealth and many blessings are gone.
[This is wise advice for life: I will never forget it.
Let anyone who wants to accumulate limitless gold.]
The speakers critique the dead king’s sentiments and propose that the epitaph could be emended with more elevated aims.
“Know well that you are mortal: fill your heart
By delighting in words: nothing is useful once eaten.
For even I am now but rages though I ate and took as much pleasure as possible.
I keep whatever I learned and the thoughts I had and the fine things
I experienced with them. Everything else, however pleasing, is gone.”
“Next is Zephurion which has the same name as a place near Kalydnos. Nearby, not far from the sea, is Ankhialê, founded by Sardanapallos according to Aristoboulos. There he claims is a monument of Sardanapallos, a stone sculpture that shows the fingers of his right hand as if they are snapping. Beneath is an epigraph in Assyrian letters reading: “Sardanapallos the son of Anakundaraxes / founded Ankhialê and Tarsos in a single day. / Eat. Drink. Play, because no other things are worthy of this”, indicating the snapping fingers.
Khoirilos also mentions these things–and the following verses are known everywhere. “Everything I have eaten, the insults I have made, and the delights I have taken in love are mine. These numerous blessings I leave behind.”
“Kallisthenes claims in the second book of his Persian Histories that there were two men named Sardapapalos [Assurbanipal], one was active and well-born, but the other was a dandy. In Ninevah, his memorial bears the inscription
“The son of Anakundaraxes built Tarsos and Ankhialê in a single day.
Eat, drink, screw because other things are not worthy of this.”
That is, [worthy of] a snap of his fingers. For when he set up the statue in his memory it was made with its hands over its head, as if it were snapping its fingers. The same thing is inscribed in Ankhialê and Tarsos, which is called Zephurion now.
There is also a proverb: “May you grow older than Tithonos, wealthier than Kinyras, and more industrious than Sardanopalos. Then you can prove the proverb: Old men are children twice.” This is used for the very old, since Tithonos avoided aging with a prayer and became a cicada. Kinyras was a descendant of king Pharakes of the Cypriots and he was distinguished for his wealth. And Sardanapalos, king of the Assyrians, destroyed his own kingdom while he lived in luxury and immoderation. He was the son of Anakyndarakes, the king of Ninevah which falls within Persian lands. The story is that he founded Tarsos and Ankhilaê in a single day. And that, shamefully, he was too proud to be seen by his servants unless they were girls or eunuchs. He rotted himself with wine and was found after he died indoors.”
“Cicero once said “What customs, what times!”
As Cataline laid out his sinful designs
And when a son and father-in-law met with dread arms
And dyed the ground red with civil blood.
But why do you repeat “What Customs, What times” now
What can displease you now? Caecilianus, what is it?
We have no clash of kings or insanity of sword.
Our customs don’t make you hate your own times,
but your own do, Caecilianus.”
Dixerat ‘O mores! O tempora!’ Tullius olim,
sacrilegum strueret cum Catilina nefas,
cum gener atque socer diris concurreret armis
maestaque civili caede maderet humus.
cur nunc ‘O mores!’ cur nunc ‘O tempora!’ dicis? 5
quod tibi non placeat, Caeciliane, quid est?
nulla ducum feritas, nulla est insania ferri;
pace frui certa laetitiaque licet.
Non nostri faciunt tibi quod tua tempora sordent,
sed faciunt mores, Caeciliane, tui.
Is there any way I can prove myself to you beyond the work I have put in to your Greek epigrams, which I have tried to match in Latin translation? It’s still a turn for the worse: the cause is the weakness of my own genius followed by the inadequacy of what Lucretius calls the “poverty of our country’s language.” But, if these Latin translations of mine seem to you to possess any bit of charm, then you know how much pleasure I have in the originals you made in Greek. Farewell.”
Plinius Arrio Antonino Suo S.
Quemadmodum magis adprobare tibi possum, quanto opere mirer epigrammata tua Graeca, quam quod quaedam Latine aemulari et exprimere temptavi? in deterius tamen. Accidit hoc primum imbecillitate ingenii mei, deinde inopia ac potius, ut Lucretius ait, egestate patrii sermonis. Quodsi haec, quae sunt et Latina et mea, habere tibi aliquid venustatis videbuntur, quantum putas inesse iis gratiae, quae et a te et Graece proferuntur! Vale.