Love it When They Hate Me

Martial, 6.60

“My Rome praises, loves, and sings my little books—
Every pocket, every hand holds me.
Look: someone turns red, yellow, is dumbstruck, looks again, and hates!
This is what I long for: now my songs have pleased even me.”

Laudat, amat, cantat nostros mea Roma libellos,
meque sinus omnes, me manus omnis habet.
Ecce rubet quidam, pallet, stupet, oscitat, odit.
Hoc uolo: nunc nobis carmina nostra placent.

Perhaps shit-talking is a trope in Roman poetry

Catullus, Carmen 83

“Lesbia talks a lot of shit about me when her husband is around
This brings the greatest pleasure to that fool.
Ass, do you know nothing? She would be sound
If she forgot us in silence—but she rants and she squawks.
She not only remembers me but—a thing sharper to touch,
She’s enraged: it’s like this, she’s burning and talks.”

Lesbia mi praesente viro mala plurima dicit:
haec illi fatuo maxima laetitia est.
mule, nihil sentis? si nostri oblita taceret,
sana esset: nunc quod gannit et obloquitur,
non solum meminit, sed, quae multo acrior est res,
irata est. hoc est, uritur et loquitur.

Book of Hours, MS S.7 fol. 5v - Images from Medieval and Renaissance Manuscripts - The Morgan Library & Museum
Book of Hours, MS S.7 fol. 5v

Some Hateful Words Handpicked for Social Media

Aristomenes, Assistants, fr. 3

“I hate you because you say awful things about me.”

μισῶ σ᾿ ὁτιὴ λέγεις με ταἰσχρά.

Naevius [=Nonius 73, 16]

“May he not inspire the deep hate of my powerful spirit.”

Ne ille mei feri ingeni atque animi acrem acrimoniam

Naevius, Incerta 34

“I hate people who mumble: so tell me what you fear clearly.”

Odi summussos; proinde aperte dice quid sit quod times.

Seneca the Elder, Controversiae 7

“Is there anyone then who hates me more than I hate myself?”

ergo quisquam me magis odit quam ego?

Aristophanes, Birds 1548

“I hate all the gods, as you well know…”

μισῶ δ᾿ ἅπαντας τοὺς θεούς, ὡς οἶσθα σύ—

Diogenes Laertius, 1.5.88

“Bias used to tell people to measure life as if they were going to live for both a long time and a short one and also to love people as if they will hate them, since most people are bad.”

ἔλεγέ τε τὸν βίον οὕτω μετρεῖν ὡς καὶ πολὺν καὶ ὀλίγον χρόνον βιωσομένους, καὶ φιλεῖν ὡς μισήσοντας· τοὺς γὰρ πλείστους εἶναι κακούς

Greek Anthology 12.172 Euenus

“If it hurts to hate and hurts to love, I’ll choose
To take the useful wound from two evils.”

Εἰ μισεῖν πόνος ἐστί, φιλεῖν πόνος, ἐκ δύο λυγρῶν
αἱροῦμαι χρηστῆς ἕλκος ἔχειν ὀδύνης.

Aeschylus, fr. 353

“Mortals don’t hate death fairly
Since it is the greatest bulwark against our many evils”

ὡς οὐ δικαίως θάνατον ἔχθουσιν βροτοί,
ὅσπερ μέγιστον ῥῦμα τῶν πολλῶν κακῶν

Tacitus, Agricola 42

“It is central to human nature to hate someone you have harmed.”

proprium humani ingenii est odisse quem laeseris

Aelian, Letter 14

“I’m crazy and murderous and I hate the human race.”

ἐγὼ μαίνομαι καὶ φονῶ καὶ μισῶ τὸ τῶν ἀνθρώπων γένος

A grotesque image of an ogre shooting an arrow into another creature's rear from the Rutland Psalter, c. 1260. (British Library Royal MS 62925, f. 87v.)
British Library Royal MS 62925, f. 87v.

Diogenes Laertius, 2.8.96

“[the followers of Aristippos] used to say that mistakes should be pardoned: for people do not err willingly, but under the force of some kind of passion. And we should not hate: it is better to teach someone to change.”

ἔλεγον τὰ ἁμαρτήματα συγγνώμης τυγχάνειν· οὐ γὰρ ἑκόντα ἁμαρτάνειν, ἀλλά τινι πάθει κατηναγκασμένον. καὶ μὴ μισήσειν, μᾶλλον δὲ μεταδιδάξειν.

Statius, Thebaid 8.738

“I hate my limbs and this fragile work of a body, a deserter of souls.”

odi artus fragilemque hunc corporis usum,desertorem animi.

Philostratus, Heroicus 8

“Hate is fear’s kin.”

συγγενὲς γὰρ φόβῳ μῖσος

Cicero, Philippic 12.30

“I will be forced to fear not only those who hate me but those who envy me too,”

tum erunt mihi non ei solum qui me oderunt sed illi etiam qui invident extimescendi.

Dicta Catonis 21

“High things fall because of hate; but minor things are raised up by love.”

Alta cadunt odiis, parva extolluntur amore

Greek Anthology 12.103

“I know how to love those who love; and I know how to hate
When someone wrongs me. I am not inexperienced in either.”

Οἶδα φιλεῖν φιλέοντας· ἐπίσταμαι, ἤν μ᾿ ἀδικῇ τις,
μισεῖν· ἀμφοτέρων εἰμὶ γὰρ οὐκ ἀδαής.

Quintus Smyrnaeus, Posthomerica 5.465

“FML. Why do the gods hate me so much?”

“Ὤ μοι ἐγώ, τί νυ τόσσον ἀπέχθομαι ἀθανάτοισιν;

Cicero, Letters to Friends Caelius Rubus to Cicero (VIII.14)

“I love the cause but hate the people”

causam illam unde homines odi.

Hedylus, Epigrams 1856

“I hate living for no reason and not being drunk.”

μισῶ ζῆν ἐς κενὸν οὐ μεθύων.

 

brevity bird

Loving, Hating, and Self-Loathing, A Valentine

Ovid, Amores 2.4

“I will not be so bold as to defend my lying ways
or to lift false weapons for the sake of my sins.
I admit it—if there’s any advantage to confessing;
Insane now I confront the crimes I’ve confessed:
I hate, and though I want to, I can’t stop being what I hate.
Alas, how it hurts to carry something you long to drop!”

Non ego mendosos ausim defendere mores
falsaque pro vitiis arma movere meis.
confiteor—siquid prodest delicta fateri;
in mea nunc demens crimina fassus eo.
odi, nec possum, cupiens, non esse quod odi;
heu, quam quae studeas ponere ferre grave est!

I cannot read this poem without thinking of this one (Carm. 85):

“I hate and I love: you might ask why I do this–
I don’t know, but I see it happen and it’s killing me.

Odi et amo. quare id faciam, fortasse requiris.
nescio, sed fieri sentio et excrucior.

Anacreon, Fr. 428 (Hephaestion, Handbook on Meters)

“I love and again do not love
I am insane and yet sane too”

ἐρέω τε δηὖτε κοὐκ ἐρέω
καὶ μαίνομαι κοὐ μαίνομαι

Image result for medieval manuscript love
Royal_ms_14_e_iii_f156v

Long Term Effects of Anger and Hate

Valerius Maximus, Memorable Words and Deeds 9.3. Praef.

“Anger, also, or hatred may inspire great waves of emotion in human hearts. The onset of the first is faster, but the second is more lasting in the desire to cause harm. Either feeling is full of turbulence and is never violent without some self-torture because it suffers pain when it wants to cause it, anxious from its bitter obsession that it might not win vengeance.

But there are the most clear examples of the particular property of these emotions which the gods themselves have desired be evident in famous individuals through something said or done rather rashly. Think of how great Hamilcar’s hate for the Roman people was! When he was gazing at his four sons when they were boys, he used to say that he was raising lion cubs of that number for the ruin of our empire! Instead, they converted their upbringing to the destruction of their own country, as it turned out.

That is how great the hate was in a boy’s heart, but it was equally fierce in a woman’s too. For the Queen of the Assyrians, Semiramis, when it was announced to her that Babylon was in rebellion as she was having her hair done, went out right away to put down the revolt with part of her hair still undone and she did not put her hair back in order before she regained power over the city. This is why there is a statue of her in Babylon where she is shown reaching for vengeance in wild haste.”

Ira quoque aut odium in pectoribus humanis magnos fluctus excitant, procursu celerior illa, nocendi cupidine hoc pertinacius, uterque consternationis plenus adfectus ac numquam sine tormento sui violentus, quia dolorem, cum inferre vult, patitur, amara sollicitudine ne non contingat ultio anxius. sed proprietatis eorum certissimae sunt imagines, quas <di> ipsi in claris personis aut dicto aliquo aut facto vehementiore conspici voluerunt.

Quam vehemens deinde adversus populum Romanum Hamilcaris odium! quattuor enim puerilis aetatis filios intuens, eiusdem numeri catulos leoninos in perniciem imperii nostri alere se praedicabat. digna nutrimenta quae in exitium patriae suae, ut evenit, <se> converterent!

ext. In puerili pectore tantum vis odii potuit, sed in muliebri quoque aeque multum valuit: namque Samiramis, Assyriorum regina, cum ei circa cultum capitis sui occupatae nuntiatum esset Babylona defecisse, altera parte crinium adhuc soluta protinus ad eam expugnandam cucurrit, nec prius decorem capillorum in ordinem quam urbem in potestatem suam redegit. quocirca statua eius Babylone posita est, illo habitu quo ad ultionem exigendam celeritate praecipiti tetendit.

Dishekel hispano-cartaginés-2.jpg
Carthaginian Coin

The Long Term Effects of Anger and Hate

Valerius Maximus, Memorable Words and Deeds 9.3. Praef.

“Anger, also, or hatred may inspire great waves of emotion in human hearts. The onset of the first is faster, but the second is more lasting in the desire to cause harm. Either feeling is full of turbulence and is never violent without some self-torture because it suffers pain when it wants to cause it, anxious from its bitter obsession that it might not win vengeance.

But there are the most clear examples of the particular property of these emotions which the gods themselves have desired be evident in famous individuals through something said or done rather rashly. Think of how great Hamilcar’s hate for the Roman people was! When he was gazing at his four sons when they were boys, he used to say that he was raising lion cubs of that number for the ruin of our empire! Instead, they converted their upbringing to the destruction of their own country, as it turned out.

That is how great the hate was in a boy’s heart, but it was equally fierce in a woman’s too. For the Queen of the Assyrians, Semiramis, when it was announced to her that Babylon was in rebellion as she was having her hair done, went out right away to put down the revolt with part of her hair still undone and she did not put her hair back in order before she regained power over the city. This is why there is a statue of her in Babylon where she is shown reaching for vengeance in wild haste.”

Ira quoque aut odium in pectoribus humanis magnos fluctus excitant, procursu celerior illa, nocendi cupidine hoc pertinacius, uterque consternationis plenus adfectus ac numquam sine tormento sui violentus, quia dolorem, cum inferre vult, patitur, amara sollicitudine ne non contingat ultio anxius. sed proprietatis eorum certissimae sunt imagines, quas <di> ipsi in claris personis aut dicto aliquo aut facto vehementiore conspici voluerunt.

Quam vehemens deinde adversus populum Romanum Hamilcaris odium! quattuor enim puerilis aetatis filios intuens, eiusdem numeri catulos leoninos in perniciem imperii nostri alere se praedicabat. digna nutrimenta quae in exitium patriae suae, ut evenit, <se> converterent!

ext. In puerili pectore tantum vis odii potuit, sed in muliebri quoque aeque multum valuit: namque Samiramis, Assyriorum regina, cum ei circa cultum capitis sui occupatae nuntiatum esset Babylona defecisse, altera parte crinium adhuc soluta protinus ad eam expugnandam cucurrit, nec prius decorem capillorum in ordinem quam urbem in potestatem suam redegit. quocirca statua eius Babylone posita est, illo habitu quo ad ultionem exigendam celeritate praecipiti tetendit.

Dishekel hispano-cartaginés-2.jpg
Carthaginian Coin

Loving and Self-Loathing, A Valentine

Ovid, Amores 2.4

“I will not be so bold as to defend my lying ways
or to lift false weapons for the sake of my sins.
I admit it—if there’s any advantage to confessing;
Insane now I confront the crimes I’ve confessed:
I hate, and though I want to, I can’t stop being what I hate.
Alas, how it hurts to carry something you long to drop!”

Non ego mendosos ausim defendere mores
falsaque pro vitiis arma movere meis.
confiteor—siquid prodest delicta fateri;
in mea nunc demens crimina fassus eo.
odi, nec possum, cupiens, non esse quod odi;
heu, quam quae studeas ponere ferre grave est!

I cannot read this poem without thinking of this one (Carm. 85):

“I hate and I love: you might ask why I do this–
I don’t know, but I see it happen and it’s killing me.

Odi et amo. quare id faciam, fortasse requiris.
nescio, sed fieri sentio et excrucior.

N.B. qua re may be better rendered as “how”: see Armand D’Angour’s Recent argument

Anacreon, Fr. 428 (Hephaestion, Handbook on Meters)

“I love and again do not love
I am insane and yet sane too”

ἐρέω τε δηὖτε κοὐκ ἐρέω
καὶ μαίνομαι κοὐ μαίνομαι

Image result for medieval manuscript love
Royal_ms_14_e_iii_f156v

A Sign of Love or Hate

Greek Anthology, 12.156, Anyonymous

“Just like a spring storm, Diodoros,
My love is decided by an uncertain sea.
Sometimes you show pouring rain, but at others
You are clear, and you pour a soft smile from your eyes.

So I, like the shipwrecked on the swell,
Measure out the blind waves as I spin,
Drawn here and there by the great storm.

But you, shine me a beacon of love or even hate
So I can know by which wave we should swim.”

Εἰαρινῷ χειμῶνι πανείκελος, ὦ Διόδωρε,
οὑμὸς ἔρως, ἀσαφεῖ κρινόμενος πελάγει·
καὶ ποτὲ μὲν φαίνεις πολὺν ὑετόν, ἄλλοτε δ᾿ αὖτε
εὔδιος, ἁβρὰ γελῶν δ᾿ ὄμμασιν ἐκκέχυσαι.
τυφλὰ δ᾿, ὅπως ναυηγὸς ἐν οἴδματι, κύματα μετρῶν
δινεῦμαι, μεγάλῳ χείματι πλαζόμενος.
ἀλλά μοι ἢ φιλίης ἔκθες σκοπὸν ἢ πάλι μίσους,
ὡς εἰδῶ ποτέρῳ κύματι νηχόμεθα.

Related image
Tristan and Iseult at Longy

 

“A Beacon of Love or Hate”: An Epigram

Greek Anthology, 12.156, Anyonymous

“Just like a spring storm, Diodoros,
My love is decided by an uncertain sea.
Sometimes you show pouring rain, but at others
You are clear, and you pour a soft smile from your eyes.

So I, like the shipwrecked on the swell,
Measure out the blind waves as I spin,
Drawn here and there by the great storm.

But you, shine me a beacon of love or even hate
So I can know by which wave we should swim.”

Εἰαρινῷ χειμῶνι πανείκελος, ὦ Διόδωρε,
οὑμὸς ἔρως, ἀσαφεῖ κρινόμενος πελάγει·
καὶ ποτὲ μὲν φαίνεις πολὺν ὑετόν, ἄλλοτε δ᾿ αὖτε
εὔδιος, ἁβρὰ γελῶν δ᾿ ὄμμασιν ἐκκέχυσαι.
τυφλὰ δ᾿, ὅπως ναυηγὸς ἐν οἴδματι, κύματα μετρῶν
δινεῦμαι, μεγάλῳ χείματι πλαζόμενος.
ἀλλά μοι ἢ φιλίης ἔκθες σκοπὸν ἢ πάλι μίσους,
ὡς εἰδῶ ποτέρῳ κύματι νηχόμεθα.

Related image
Tristan and Iseult at Longy

 

Love it When They Hate Me

Martial, 6.60

“My Rome praises, loves, and sings my little books—
Every pocket, every hand holds me.
Look: someone turns red, yellow, is dumbstruck, looks again, and hates!
This is what I long for: now my songs have pleased even me.”

Laudat, amat, cantat nostros mea Roma libellos,
meque sinus omnes, me manus omnis habet.
Ecce rubet quidam, pallet, stupet, oscitat, odit.
Hoc uolo: nunc nobis carmina nostra placent.

Perhaps shit-talking is a trope in Roman poetry

Catullus, Carmen 83

“Lesbia talks a lot of shit about me when her husband is around
This brings the greatest pleasure to that fool.
Ass, do you know nothing? She would be sound
If she forgot us in silence—but she rants and she squawks.
She not only remembers me but—a thing sharper to touch,
She’s enraged: it’s like this, she’s burning and talks.”

Lesbia mi praesente viro mala plurima dicit:
haec illi fatuo maxima laetitia est.
mule, nihil sentis? si nostri oblita taceret,
sana esset: nunc quod gannit et obloquitur,
non solum meminit, sed, quae multo acrior est res,
irata est. hoc est, uritur et loquitur.

Book of Hours, MS S.7 fol. 5v - Images from Medieval and Renaissance Manuscripts - The Morgan Library & Museum
Book of Hours, MS S.7 fol. 5v

Libanius Goes Straight-Up Nativist

Libanius, Oration 2.65-67

“Although I have especially considered the affairs of the whole world my own business, whether bad or good, and I have become the kind of person which fortune has made me, one who loves the world is not worthy of hatred.

So, if someone should restrain me just to taking care of the city which produced me, then this state would seem to be suffering misfortune because of the many immigrants who leave their own cities and homes to come here. Well, that’s if they really have homes they would be brave enough to see even in dreams, these foreigners who think it right to overpower citizens, despite fearing that the emperor might make a law to examine their unexpected wealth.

It is not enough for them to have what is ours, but if anyone dares to blame their good luck, they get enraged and anyone who complains is annoying. When you are the kind of people you are, how is it not terrifying to meet this limit to your freedom of speech?”

Μάλιστα μὲν οὖν τὰ τῆς οἰκουμένης ἁπάσης ἐμαυτοῦ νενόμικα βελτίω τε καὶ χείρω, καὶ γίγνομαι τοιοῦτος οἷον ἄν με ποιῶσιν αἱ ἐκείνης τύχαι, μισεῖσθαι δὲ ὁ φιλῶν τὴν οἰκουμένην οὐκ ἄξιος.

εἰ δ᾿ οὖν | καὶ κατακλείοι μέ τις εἰς τὴν ὑπὲρτῆς ἐνεγκούσης πρόνοιαν, ἀτυχεῖν μοι δοκεῖ ταῖς μετοικίαις αὕτη πολλῶν τινῶν οἳ τὰς αὑτῶν καταλιπόντες πόλεις καὶ οἴκους, εἰ δὴ καὶ οἴκους καὶ R οὐδ᾿ ἂν ὄναρ ἡδέως ἰδόντες οὗπερ ἔφυσαν, | ξένοι πολιτῶν κρατεῖν οἴονται δεῖν τρέμοντες1 μὴ νόμον θῇ βασιλεὺς εἶναι τῶν παραδόξων πλούτων εὐθύνας.

οἷς οὐκ ἐξαρκεῖ τὰ ἡμέτερα ἔχειν, ἀλλὰ κἂν αἰτιάσηταί τις τὴν Τύχην θυμοῦνται, καὶ βαρὺς ὁ μεμψάμενος· τὸ γὰρ εἰς τοῦθ᾿ ὑμᾶς ἥκειν παρρησίας ὄντας οἷοίπερ ἐστέ, πῶς οὐ πάνδεινον;

Ken Cuccinelli, “Give me your tired and your poor who can stand on their own two feet and who will not become a public charge.”

Emma Lazarus, “The New Colossus”

Not like the brazen giant of Greek fame,
With conquering limbs astride from land to land;
Here at our sea-washed, sunset gates shall stand
A mighty woman with a torch, whose flame
Is the imprisoned lightning, and her name
Mother of Exiles. From her beacon-hand
Glows world-wide welcome; her mild eyes command
The air-bridged harbor that twin cities frame.
“Keep, ancient lands, your storied pomp!” cries she
With silent lips. “Give me your tired, your poor,
Your huddled masses yearning to breathe free,
The wretched refuse of your teeming shore.
Send these, the homeless, tempest-tost to me,
I lift my lamp beside the golden door!”

Manuscript in the public domain
Bronze plaque inside the Statue of Liberty with the text of the poem
This image was originally posted to Flickr by melanzane1013 at https://www.flickr.com/photos/25847577@N00/424831215. It was reviewed on  by FlickreviewR and was confirmed to be licensed under the terms of the cc-by-sa-2.0.