Freed By Literature, Teaching Children for Free

Suetonius, Lives of Illustrious Men: On Grammarians 13

“Staberius Eros, who was bought with his own money at a public auction and was then freed because of his dedication to literature, taught Brutus and Cassius, among others.

There are those who report that he was so noble that during the Sullan period he accepted the children of proscribed men into his school free and without any additional payment.”

XIII. Staberius Eros, suomet aere emptus de catasta et propter litterarum studium manumissus, docuit inter ceteros Brutum et Cassium. Sunt qui tradant tanta eum honestate praeditum, ut temporibus Sullanis proscriptorum liberos gratis et sine mercede ulla in disciplinam receperit.

 

  1.  He taught the republican assassins.
  2. He taught children of political assassinations for free.
  3. Staberius Eros sounds like a good man.
A Roman teacher home-schooling, about 200 AD
Image found here

Seneca’s Research Advice: Exercise. Then Read and Write in Turn

Seneca, Moral Epistles 84

“I believe that these journeys which remove my languor are good for both my strength and my researches. How they profit my health is clear: my love of literature makes me lazy, neglectful of my body. On a journey, I may exercise incidentally.

I can show you how this helps my research too. But I in no way take a break from reading. My reading, I believe, is necessary: first, it ensures I will not be satisfied with myself as I am; second, once I have understood what others have learned, I may judge what has been discovered and what still must be thought out.

Reading feeds the mind and replenishes it when it is worn from studying—even though it is not without work itself. We should not restrict ourselves to writing or to reading:  endless writing saps our strength and then exhausts it. Too much reading can puff up or dilute our ability. Most commendable is to take them in their turn, to mix one with the other, so that the seeds of one’s reading may be grown anew with the pen.”

Itinera ista, quae segnitiam mihi excutiunt, et valitudini meae prodesse iudico et studiis. Quare valitudinem adiuvent, vides: cum pigrum me et neglegentem corporis litterarum amor faciat, aliena opera exerceor; studio quare prosint, indicabo: a lectionibus nihil recessi. Sunt autem, ut existimo, necessariae, primum ne sim me uno contentus; deinde ut, cum ab aliis quaesita cognovero, tum et de inventis iudicem et cogitem de inveniendis. Alit lectio ingenium et studio fatigatum, non sine studio tamen, reficit. Nec scribere tantum nec tantum legere debemus; altera res contristabit vires et exhauriet, de stilo dico, altera solvet ac diluet. Invicem hoc et illo commeandum est et alterum altero temperandum, ut quicquid lectione collectum est, stilus redigat in corpus.

I was reminded of this passage while contemplating Paul Holdengraber’s regular injunction not to read bad writing:

Seneca offers good advice for anyone working on a long project, but especially for graduate students or anyone working on a thesis.  As we have mentioned before, this resonates with Leonardo de Bruni’s warning about reading trash. Of course, the statement should probably be tempered by Pliny the Elder’s suggestion that “no book is so bad it doesn’t have something to offer”.

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Fragmentary Friday: Cicero Tricked Us All!

Fragments of Cicero’s Letters to Brutus  in Quintilian (Taken from LCL 462)

Or. Inst. 3.8.41

“Cicero might be able to absolve me when he writes to Brutus with the suggestion of many things which could be used to advise Caesar:

“Would I be a good man, if I counseled him? Not at all—for an advisor’s goal should be to be useful to the person he advises. But the advice should also be right–Who denies it? But there is not always room for what is right when giving advice”

Poterat me liberare Cicero, qui ita scribit ad Brutum praepositis plurimis quae honeste suaderi Caesari possint: simne bonus vir, si haec suadeam? minime; suasoris enim finis est utilitas eius cui quisque suadet. at recta sunt. Quis negat? sed non est semper rectis in suadendo locus

8.3.6

“Cicero correctly puts it in these very words in some letter to Brutus: “For I do not think that eloquence which does not provoke wonder is eloquence at all”

Recteque Cicero his ipsis ad Brutum verbis quadam in epistula scribit: nam eloquentiam quae admirationem non habet nullam iudico

 

8.6.20

“When Cicero was writing to Brutus he said this much about himself: “I have tricked the people and seem to be an orator!”

Cicero ad Brutum populo, inquit, imposuimus et oratores visi sumus, cum de se tantum loqueretur

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Burney 157  f. 121v (British Library)

Comparing Domitian to Ovid, Lucan and Friends: Quintilian With Some World-Class Shade

Quintilian, Inst. Orat. 10.1

“Atacinus Varro acquired his name as a translator of other’s work—he certainly shouldn’t be dismissed, but in truth he has little to commend for improving an ability in speaking. Ennius, we should adore as we would groves sacred with age whose ancient trees have less beauty than they have religious awe. Others are closer to this time and are more useful for our subject. Ovid is certainly indulgent in his epic verse and too in love with his own genius, but still should be praised for some things. Cornelius Severus, moreover, even if he was a better metrician than a poet, still would have claimed second place for himself if he had finished his Sicilian War to the standard of his first book.

An early death kept Serranus from reaching his potential, yet his youthful works demonstrate special ability and a desire for correct form that is especially admirable in one so young. We recently lost a lot in Valerius Flaccus. Saleius  Bassus had a forceful poetic ability—it did not improve with age. Rabirius and Pedo are worth a read, if you have extra time. Lucan is forceful, intense, and famous for his quotability, but, if I may say what I really think, a model more for orators than poets.

I am listing these authors because care for the lands of the earth has distracted Germanicus Augustus [Domitian] from the pursuits he began—it seemed insufficient to the gods that he be the greatest of poets. But, still, what could appear more sublime, more learned, and more outstanding by every account than the works of this young man who put the empire aside? Who could sing of wars better than the one who wages them in this way? Whom would the deities of these arts heed more closely? To whom would Minerva more easily unveil her own arts? Future generations will explain these things more fully, for now this praise is constrained by the glare of his other virtues.”

Atacinus Varro in iis per quae nomen est adsecutus interpres operis alieni, non spernendus quidem, verum ad augendam facultatem dicendi parum locuples. Ennium sicut sacros vetustate lucos adoremus, in quibus grandia et antiqua robora iam non tantam habent speciem quantam religionem. Propiores alii atque ad hoc de quo loquimur magis utiles. Lascivus quidem in herois quoque Ovidius et nimium amator ingenii sui, laudandus tamen partibus. Cornelius autem Severus, etiam si sit versificator quam poeta melior, si tamen (ut est dictum) ad exemplar primi libri bellum Siculum perscripsisset, vindicaret sibi iure secundum locum. Serranum consummari mors inmatura non passa est, puerilia tamen eius opera et maximam indolem ostendunt et admirabilem praecipue in aetate illa recti generis voluntatem. Multum in Valerio Flacco nuper amisimus. Vehemens et poeticum ingenium Salei Bassi fuit, nec ipsum senectute maturuit. Rabirius ac Pedo non indigni cognitione, si vacet. Lucanus ardens et concitatus et sententiis clarissimus et, ut dicam quod sentio, magis oratoribus quam poetis imitandus. Hos nominamus quia Germanicum Augustum ab institutis studiis deflexit cura terrarum, parumque dis visum est esse eum maximum poetarum. Quid tamen his ipsis eius operibus in quae donato imperio iuvenis secesserat sublimius, doctius, omnibus denique numeris praestantius? Quis enim caneret bella melius quam qui sic gerit? Quem praesidentes studiis deae propius audirent? Cui magis suas artis aperiret familiare numen Minerva?  Dicent haec plenius futura saecula, nunc enim ceterarum fulgore virtutum laus ista praestringitur. Nos tamen sacra litterarum colentis feres, Caesar, si non tacitum hoc praeterimus et Vergiliano certe versu testamur

 

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Velleius Paterculus on the death of Augustus, II.123

 

 

“This is the time attended by the most fear. Augustus had sent his own grandson Germanicus to Germany to handle the end of the conflict there. And he was about to send his son Tiberius to Illyricum to shore up the peace where he had subjugated with war. Following him and at the same time intending to visit the athletic competitions which had been established in his honor by the Neapolitans, Augustus traveled to Campania. Although he had already at that point felt the growth of weakness and sensed the beginning of his own deterioration, he followed his son with a resolute strength of spirit—he parted from him at Beneventum and left for Nola. There, as his strength dissipated by the day, and he recognized whom it was necessary to summon if he wished for everything to remain safe once he was gone, he quickly recalled his son.

Tiberius returned back to the father of his fatherland more quickly than he was expected. Then, confessing that he has more content because he was surrounded by the embrace of his son, he entrusted to him their common efforts without any kind of an end, allowing that, if the fates demanded, he was ready. Even though he was renewed at first by the sight of his son and at the voice of someone dearest to him, soon, since the fates can conquer every kind of care, he released his elements and returned his divine soul to heaven in his seventy-sixth year, during the consulship of Pompeius and Apuleius” (14 CE).

Venitur ad tempus, in quo fuit plurimum metus. Quippe Caesar Augustus cum Germanicum nepotem suum reliqua belli patraturum misisset in Germaniam. Tiberium autem filium missurus esset in Illyricum ad firmanda pace quae bello subegerat, prosequens eum simulque interfuturus athletarum certaminis ludicro, quod eius honori sacratum a Neapolitanis est, processit in Campaniam. Quamquam iam motus imbecillitatis inclinataeque in deterius principia valetudinis senserat, tamen obnitente vi animi prosecutus filium digressusque ab eo Beneventi ipse Nolam petiit: et ingravescente in dies valetudine, cum sciret, quis volenti omnia post se salva remanere accersendus foret, festinanter revocavit filium; ille ad patrem patriae expectato revolavit maturius. 2 Tum securum se Augustus praedicans circumfususque amplexibus Tiberii sui, commendans illi sua atque ipsius opera nec quidquam iam de fine, si fata poscerent, recusans, subrefectus primo conspectu alloquioque carissimi sibi spiritus, mox, cum omnem curam fata vincerent, in sua resolutus initia Pompeio Apuleioque consulibus septuagesimo et sexto anno animam caelestem caelo reddidit.

 

The Refined and the Rude: Velleius on Cultivated Generals

Velleius Paterculus, History of Rome 1.13.3

“The generals had different habits and different interests. Scipio was certainly such a refined admirer and supporter of the liberal arts and any kind of learning that he kept two exceptional minds with him at home and in the field, Polybius and Panaetius. No one ever took leave from work with a more cultivated use of his leisure than Scipio—and neither has anyone pursued the arts always in war and peace alike. Dedicated always to arms and arts, he either exercised his body with dangers or his mind with studying. Now Mummius was so coarse that, when Corinth was taken and he was arranging for the paintings and sculptures finished by the hands of the greatest artists to be returned to Italy, he ordered the movers to be warned that if they broke them, they would have to make new ones!

But I do not suppose, Vinicius, that you would be reluctant to allow that it might have been better for the affairs of the state if we had remained ignorant of Corinthian statues to this day—instead of the statues being understood—and that the inexperience of that time was more conducive to public good than our present wisdom.”

Diversi imperatoribus mores, diversa fuere studia: quippe Scipio tam elegans liberalium studiorum omnisque doctrinae et auctor et admirator fuit, ut Polybium Panaetiumque, praecellentes ingenio viros, domi militiaeque secum habuerit. Neque enim quisquam hoc Scipione elegantius intervalla negotiorum otio dispunxit semperque aut belli aut pacis serviit artibus: semper inter arma ac studia versatus aut corpus periculis aut animum disciplinis exercuit. 4 Mummius tam rudis fuit, ut capta Corintho cum maximorum artificum perfectas manibus tabulas ac statuas in Italiam portandas locaret, iuberet praedici conducentibus, si eas perdidissent, novas eos reddituros. 5 Non tamen puto dubites, Vinici, quin magis pro re publica fuerit manere adhuc rudem Corinthiorum intellectum quam in tantum ea intellegi, et quin hac prudentia illa imprudentia decori publico fuerit convenientior.

In lieu of my clunky translation for the second paragraph above, Christopher Mackay (an actual Latinist!) has suggested the following translation: ““Nonetheless, you have no doubt, I imagine, Vinicius, that it was more in the public interest for our understanding to have still remained ignorant of Corinthian wares than for those things to have been understood to such a degree, and that the lack of expertise at that time was more beneficial to the national repute than today’s expertise is.”

[I find Velleius a bit dense and challenging to translate. But, alas, I am a Homerist, and parataxis has ruined me for Latin prose!]

The Haggling Power of Fire: Tarquin the Proud and the Origin of the Sibylline Books

Aulus Gellius, Attic Nights 1.19

19. The account of the Sibylline Books and King Tarquin the Proud

This story is preserved in the ancient accounts concerning the Sibylline books. An old woman, unknown, approached king Tarquin the Proud with new books which she was claiming were divine oracles (and she wished to see them). Tarquin asked the price.  The woman asked for an enormous, excessive amount. The King, as if he believed she was senile, laughed. Then she placed a brazier already lit before him, burned three of the nine books and asked whether the King wished to buy the remaining six for the same amount. But Tarquin laughed even more and said that he’d lost all doubt that the woman was insane. She woman then burned up three more books immediately and calmly aked him the same thing again, to buy the three remaining books for that price. Tarquin then became more serious and attentive, believing that this insistence and confidence ought not to be ignored: he bought the remaining books for no less than the price which had been sought for all of them!

But it is agreed that after the woman departed from Tarquin, she was never seen again.  The Three books, which were placed in a shrine, are called “The Sibylline Books”. The Fifteen [priests] turn to them for oracles whenever the gods must be consulted for the public good.”

XIX. Historia super libris Sibyllinis ac de Tarquinio Superbo rege.

1 In antiquis annalibus memoria super libris Sibyllinis haec prodita est: 2 Anus hospita atque incognita ad Tarquinium Superbum regem adiit novem libros ferens, quos esse dicebat divina oracula; eos velle venundare. 3 Tarquinius pretium percontatus est. Mulier nimium atque inmensum poposcit; 4 rex, quasi anus aetate desiperet, derisit. 5 Tum illa foculum coram cum igni apponit, tris libros ex novem deurit et, ecquid reliquos sex eodem pretio emere vellet, regem interrogavit. 6 Sed enim Tarquinius id multo risit magis dixitque anum iam procul dubio delirare. 7 Mulier ibidem statim tris alios libros exussit atque id ipsum denuo placide rogat, ut tris reliquos eodem illo pretio emat. 8 Tarquinius ore iam serio atque attentiore animo fit, eam constantiam confidentiamque non insuper habendam intellegit, libros tris reliquos mercatur nihilo minore pretio, quam quod erat petitum pro omnibus. 9 Sed eam mulierem tunc a Tarquinio digressam postea nusquam loci visam constitit. 10 Libri tres in sacrarium conditi “Sibyllini” appellati; 11 ad eos quasi ad oraculum quindecimviri adeunt, cum di immortales publice consulendi sunt.

The Sibylline books had 15 priestly interpreters by the time of Cicero.  Why? Maybe because they were in Greek!

Sometimes Happiness Will Kill You (Aulus Gellius, 3.15)

Literature and popular memory holds that sudden, unhoped for joy has killed many, when the breath is stalled and incapable of enduring the force of a new, and large emotion.

The philosopher Aristotle reports that when Polycrita heard happy but unexpected news without warning, the noblewoman from the island of Naxos expired. Philippides as well, a comic poet of no mean talent, died of joy itself when he learned he was victorious in a poet’s competition at an advanced age.

The story of Diagoras of Rhodes is also well known. That Diagoras had three children, one was a boxer, the second was a mixed-martial artist, and the third a wrestler. He watched all three win victories and be crowned on one day at the Olympics. When the three embraced him there and kissed him as they placed their garlands on his head; even as the people were throwing flowers on him in congratulations, he wheezed out his soul in that same stadium amid the kisses and the embraces as the people watched.

I have read written in our annals  that when the Roman army was destroyed in the storm at Cannae, a messenger afflicted an elderly mother with grief and sorrow over the death of her son. But the messenger was wrong! The youth returned to the city from the battle not much later. When the old woman say her son, she was so overcome by a confused, ruinous torrent of unhoped for joy that she immediately died.”

15 Exstare in litteris perque hominum memorias traditum, quod repente multis mortem attulit gaudium ingens insperatum interclusa anima et vim magni novique motus non sustinente.

1 Cognito repente insperato gaudio exspirasse animam refert Aristoteles philosophus Polycritam, nobilem feminam Naxo insula. 2 Philippides quoque, comoediarum poeta haut ignobilis, aetate iam edita, cum in certamine poetarum praeter spem vicisset et laetissime gauderet, inter illud gaudium repente mortuus est. 3 De Rhodio etiam Diagora celebrata historia est. Is Diagoras tris filios adulescentis habuit, unum pugilem, alterum pancratiasten, tertium luctatorem. Eos omnis vidit vincere coronarique Olympiae eodem die et, cum ibi cum tres adulescentes amplexi coronis suis in caput patris positis saviarentur, cum populus gratulabundus flores undique in eum iaceret, ibidem in stadio inspectante populo in osculis atque in manibus filiorum animam efflavit. 4 Praeterea in nostris annalibus scriptum legimus, qua tempestate apud Cannas exercitus populi Romani caesus est, anum matrem nuntio de morte filii adlato luctu atque maerore affectam esse; sed is nuntius non verus fuit, atque is adulescens non diu post ex ea pugna in urbem redit: anus repente filio viso copia atque turba et quasi ruina incidentis inopinati gaudii oppressa exanimataque est.

Historia Augusta: Hadrian, XVI: Hurt Feelings and a Great Retirement Plan

“Although he was quick to rebuke musicians, tragedians, comedians, grammarians, rhetoricians, and orators, he still honored all the professors and made them rich—and he continued to annoy them with questions. And, while he was to blame for the fact that many left him in sorrow, he used to say that he could scarcely bear watching someone get their feelings hurt. He was especially close to the philosophers Epictetus and Heliodorus and all sorts of grammarians, rhetoricians, musicians, geometricians, painters, and astrologers, though I would not name them all—and many claim that Favorinus stood out from the rest. The teachers who seemed unfit for their own profession, Hadrian dismissed from their work with money and honors.”

8 Sed quamvis esset in reprehendendis musicis, tragicis, comicis, grammaticis, rhetoribus, oratoribus facilis, tamen omnes professores et honoravit et divites fecit, licet eos quaestionibus semper agitaverit. 9 Et cum ipse auctor esset, ut multi ab eo tristes recederent, dicebat se graviter ferre, si quem tristem videret. 10 In summa familiaritate Epictetum et Heliodorum philosophos et, ne nominatim de omnibus dicam, grammaticos, rhetores, musicos, geometras, pictores, astrologos habuit, prae ceteris, ut multi adserunt, eminente Favorino. 11 Doctores, qui professioni suae inhabiles videbantur, dilatos honoratosque a professione dimisit.

The Historia Augusta are a collection of biographies of Roman Emperors starting with Hadrian (117-138 CE)