“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.
Plutarch, Stoics Talk More Paradoxically than Poets 6
“And then, while the Ithakan King begs for money because he wants to hide his identity and he is attempting to make himself as much as possible “like a pathetic beggar,” this guy shouts from the Stoa, screaming out, “I alone am king, I alone am wealthy” and is often seen crying at other people’s doors, “Give Hipponax a cloak. I am cold and my teeth are chattering.”
“Because he wanted to slander his enemies, [Hipponax] broke his meter and made it stumble instead of straight: he made the rhythm irregular. This is appropriate for surprise and attack. For rhythmic and smooth composition is more appropriate for praise than for blame. This is all I have to say about hiatus.”
“Philokles was a tragic poet, the son of Philopeithes and Aeschylus’ sister. Whoever calls him “Salt’s son” does it because he was bitter and salt is bitter.”
“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.
“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.
“Where should I protest, whom should I implore, Senators, because the republic is being torn apart for any kind of audacious profiteer? Should I complain to the Roman people? They are so corrupted by bribes that they offer themselves and their fortunes for sale.
Should I appeal to you, Senators? You whose authority is a joke to any kind of criminal miscreant in this place where Marcus Tullius defends the laws, the courts and the state and acts like he is in charge here as if he were the only man left from a family of the most famous man, Scipio Africanus, and not some orphan found on the street, summoned here, and only just recently rooted in this city?”
Ubi querar, quos implorem, patres conscripti, diripi rem publicam atque audacissimo cuique esse praedae? apud populum Romanum? qui ita largitionibus corruptus est, ut se ipse ac fortunas suas venales habeat. an apud vos, patres conscripti? quorum auctoritas turpissimo cuique et sceleratissimo ludibrio est; ubi M. Tullius leges, iudicia, rem publicam defendit atque in hoc ordine ita moderatur quasi unus reliquus e familia viri clarissimi, Scipionis Africani, ac non reperticius, accitus, ac paulo ante insitus huic urbi civis.
“Ponticus, do you think that it’s no big deal
That you never fuck but just use your left hand
As a whore, a friendly crew to serve your desire?
Believe me: it’s a crime and one large enough
That you can barely understand it with your mind.
Horatius, I guess, fucked once to make a trio
Mars did it once with blushing Ilia to make two.
The whole world would have collapsed if either jerked off
And entrusted foul delights to their own hands.
Just think, the nature of the universe says to you:
Ponticus, what you spend on your fingers is a person too.”
Pontice, quod numquam futuis, sed paelice laeva
uteris et Veneri servit amica manus,
hoc nihil esse putas? scelus est, mihi crede, sed ingens,
quantum vix animo concipis ipse tuo.
nempe semel futuit, generaret Horatius ut tres;
Mars semel, ut geminos Ilia casta daret.
omnia perdiderat, si masturbatus uterque
mandasset manibus gaudia foeda suis.
ipsam crede tibi naturam dicere rerum:
istud quod digitis, Pontice, perdis, homo est.
“Although it is possible to use the whole planet to offer examples of Roman cruelty, it is not useless to learn of foreign instances in summary. The Spartans ordered that the books of Archilochus were to be expelled from their state because they believed that they were insufficiently modest and were also shameful reading.
They did not want their children’s minds to be filled with these ideas in case they might harm their characters more than it sharpened their wits. For this reason they exiled the greatest or nearly greatest poet because he wounded a household he hated with vulgar curses.”
Ceterum etsi Romanae severitatis exemplis totus terrarum orbis instrui potest, tamen externa summatim cognosse fastidio non sit. Lacedaemonii libros Archilochi e civitate sua exportari iusserunt, quod eorum parum verecundam ac pudicam lectionem arbitrabantur: noluerunt enim ea liberorum suorum animos imbui, ne plus moribus noceret quam ingeniis prodesset. itaque maximum poetam aut certe summo proximum, quia domum sibi invisam obscenis maledictis laceraverat, carminum exsilio multarunt.
Valerius Maximus’ account is somewhat different from the story most people know. Where he seems to take issue with Archilochus’ invective and his salacious content, others claim the issue was his cowardice. Plutarch claims that Archilochus was expelled from Sparta for this poem:
Fr. 5
“Some Saian takes joy the the shield, that blameless weapon
I left next to a bush unwillingly.
But I rescued myself. What does that shield matter to me?
Fuck it. I’ll buy no worse a shield next time.”
“Once he is struck by the wave,
And [comes] naked to a kind reception at Salmydessos
Where the top-knotted Thracians
Grab him—where he will suffer many evils
Eating the bread of slavery
He will shiver struck by the cold. When he emerges from the foam
May he puke up much seaweed
And let his teeth chatter, as he lies on his face
Like a dog in his weakness
At the farthest end of the sea…
I want him to see all of these things
Because he wronged me and broke his oath,
Even though he was once my friend before.”
I have placed in bold just a few of the fragments that remind me of Odyssean language. Although the phrase δούλιον ἄρτον does not appear in Homer, it does recall for me the phrase “day of slavery” (δούλιον ἦμαρ).
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