Augustine Was Ripped off by Students: He hated them, and himself (Confessions 5.12)

“I then started to pursue the work for which I traveled there, to teach the art of Rhetoric at Rome. Soon, certain men gathered at my home among whom and through whom I became well known. But look: I learned that some things happened in Rome which I would not have endured in Africa. For, in truth, the destruction caused by wasted youths which I saw there would not have happened in Africa. They said to me: “Suddenly, in order not to pay their teacher, many young men will conspire and move on to another—they abandon their promises: because of their love of money, justice is cheap.” My heart hated those bastards, but not with a complete hatred: surely, I hated more what I would suffer because of them than the wrongs they committed against others.”

sedulo ergo agere coeperam, propter quod veneram, ut docerem Romae artem rhetoricam, et prius domi congregare aliquos quibus et per quos innotescere coeperam. et ecce cognosco alia Romae fieri, quae non patiebar in Africa. nam re vera illas eversiones a perditis adulescentibus ibi non fieri manifestatum est mihi: ‘sed subito,’ inquiunt, ‘ne mercedem magistro reddant, conspirant multi adulescentes et transferunt se ad alium, desertores fidei et quibus prae pecuniae caritate iustitia vilis est.’ oderat etiam istos cor meum, quamvis non perfecto odio. quod enim ab eis passurus eram magis oderam fortasse quam eo quod cuilibet inlicita faciebant.

Xenophon, Socrates’ Apology (26): Palamedes is Better than Odysseus, Like Me

“The fact that I will die unjustly shouldn’t burden my thoughts. No, this is a matter of shame for those who convicted me. The case of Palamedes, who died like me, provides some comfort. For even now he furnishes more beautiful songs than that Odysseus who killed him unjustly. So I know that it will be known on my part in the future as time passes that I did nothing wrong and that I never corrupted any man—instead, I have worked hard on the behalf of those I encounter, teaching them whatever good I can.”

ἀλλ’ οὐδὲ μέντοι ὅτι ἀδίκως ἀποθνῄσκω, διὰ τοῦτο μεῖον φρονητέον• οὐ γὰρ ἐμοὶ ἀλλὰ τοῖς καταγνοῦσι τοῦτο αἰσχρόν [γάρ] ἐστι. παραμυθεῖται δ’ ἔτι με καὶ Παλαμήδης ὁ παραπλησίως ἐμοὶ τελευτήσας• ἔτι γὰρ καὶ νῦν πολὺ καλλίους ὕμνους παρέχεται ᾿Οδυσσέως τοῦ ἀδίκως ἀποκτείναντος αὐτόν• οἶδ’ ὅτι καὶ ἐμοὶ μαρτυρήσεται ὑπό τε τοῦ ἐπιόντος καὶ ὑπὸ τοῦ παρεληλυθότος χρόνου ὅτι ἠδίκησα μὲν οὐδένα πώποτε οὐδὲ πονηρότερον ἐποίησα, εὐηργέτουν δὲ τοὺς ἐμοὶ διαλεγομένους προῖκα διδάσκων ὅ τι ἐδυνάμην ἀγαθόν.

In the Trojan War tradition Palamedes is the one who tricks Odysseus to showing he isn’t insane when Agamemnon and Nestor arrive in Ithaca to bring him to war. Once they get to Troy, Odysseus frames Palamedes as a traitor and arranges to have him stoned to death. According to fragments and ancient scholiasts, the major tragedians each had plays on Palamedes. We have none of them. Plato has Socrates mention Palamedes too (Apology 41b):

“Then it would be a wondrous way for me to spend my time there [in the afterlife], whenever I would meet Palamedes or Telemonian Ajax or if there is any other of the ancients who died thanks to an unjust judgment, I could compare the things I have suffered to what they did…”

ἐπεὶ ἔμοιγε καὶ αὐτῷ θαυμαστὴ ἂν εἴη ἡ διατριβὴ αὐτόθι, ὁπότε ἐντύχοιμι Παλαμήδει καὶ Αἴαντι τῷ Τελαμῶνος καὶ εἴ τις ἄλλος τῶν παλαιῶν διὰ κρίσιν ἄδικον τέθνηκεν, ἀντιπαραβάλλοντι τὰ ἐμαυτοῦ πάθη πρὸς τὰ ἐκείνων…

The details are different-—notice the inclusion of another anti-Odysseus figure in Ajax—-but the tone is the same (Socrates enrolling himself in a list of wronged heroes). Plato’s Socrates seems a bit bolder, though, as he imagines hanging out with the unjustly dead.

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.

Some More Lines from Aeschylus’ Eumenides: Frightened old Women and Marriage Beds

Last week we posted some lines from Eumenides on Justice and Law while preparing for a discussion at Hour 25 hosted by our friends at the Center for Hellenic Studies. Here are some other lines that stood out:

 

38

“An old woman who is afraid is nothing, just simply a child.”

 

δείσασα γὰρ γραῦς οὐδέν, ἀντίπαις μὲν οὖν.

 

 

104-5

“Sleeping lights the mind with new eyes.

But during the day, a mortal’s fate is unseen.”

 

εὕδουσα γὰρ φρὴν ὄμμασιν λαμπρύνεται,

[ἐν ἡμέρᾳ δὲ μοῖρ’ ἀπρόσκοπος βροτῶν.]

 

 

217-218

“The fated bed of man and wife is greater than an oath

And guarded by justice”

εὐνὴ γὰρ ἀνδρὶ καὶ γυναικὶ μόρσιμος

ὅρκου ‘στὶ μείζων τῇ δίκῃ φρουρουμένη.

 

276-8

“Taught by horrors, I now know many atonements

And especially when it is right to speak and be silent in turn.”

 

Ορ.       ἐγὼ διδαχθεὶς ἐν κακοῖς ἐπίσταμαι

πολλοὺς καθαρμούς, καὶ λέγειν ὅπου δίκη

σιγᾶν θ’ ὁμοίως·

 

 

Hesiod’s Works and Days, 265: on Justice

“The man who does evil against another harms himself.”

οἷ αὐτῷ κακὰ τεύχει ἀνὴρ ἄλλῳ κακὰ τεύχων

 

 

Perhaps (Plato’s) Socrates was thinking of this when he said “doing wrong is worse than suffering it“.

 

Of course, Hesiodic poetry is not always consistent (Fr. 286):

 

“If someone sows wrongs, he will reap wicked profits.

If he suffers what he has wrought, now that is straight justice.”

 

εἰ κακά τις σπείραι, κακὰ κέρδεά <κ’> ἀμήσειεν·

εἴ κε πάθοι, τά τ’ ἔρεξε, δίκη κ’ ἰθεῖα γένοιτο

 

But this description is not completely opposed to the first: one is about personal morality and the other is about a wish for punishment for someone else.

This eye-for-an-eye take on justice is one of the traditional notions epic poetry investigates and Plato’s interlocutors debate. Another, also from Plato, is the idea that justice is relative, merely the hegemonic privilege of those in power.

Aeschylus, Eumenides: Some Highlights on Man, Mortality and Law

368-371

 

“Mankind’s delusions so sacred under the sky

Shrink as they melt on the earth without honor.”

 

—       δόξαι δ’ ἀνδρῶν καὶ μάλ’ ὑπ’ αἰθέρι σεμναὶ

τακόμεναι κατὰ γᾶς μινύθουσιν ἄτιμοι

 

470-471

“This affair is greater than anyone who is mortal can judge”

 

Αθ.       τὸ πρᾶγμα μεῖζον ἤ τις οἴεται τόδε

βροτοῖς δικάζειν·

 

526-9

 

“Choose neither the anarchic life nor one of despotism.

God gives strength to the middle in all things.”

 

μήτ’ ἄναρκτον βίον

μήτε δεσποτούμενον

αἰνέσῃς.

παντὶ μέσῳ τὸ κράτος θεὸς ὤπασεν

 

644-651: Apollo on Mortal Life

 

“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.

 

 

696-7: Athena on the right government

 

“I counsel the citizens here to revere

Neither anarchy nor despotism

And never to cast fear out of this city.”

 

τὸ μήτ’ ἄναρχον μήτε δεσποτούμενον

ἀστοῖς περιστέλλουσι βουλεύω σέβειν,

καὶ μὴ τὸ δεινὸν πᾶν πόλεως ἔξω βαλεῖν.

 

 

704-706: Athena on the establishment of Trial by Jury

 

“This court must be established free of personal gain,

Revered, sharp-hearted, a wakeful guard I set over the land

For the sleeping people.”

 

κερδῶν ἄθικτον τοῦτο βουλευτήριον,

αἰδοῖον, ὀξύθυμον, εὑδόντων ὕπερ

ἐγρηγορὸς φρούρημα γῆς καθίσταμαι.

Aeschylus, Eumenides 430 (Murray)

“You would rather seem just than act so.”

κλύειν δίκαιος μᾶλλον ἢ πρᾶξαι θέλεις

 

-Athena, upbraiding the Furies.

Hesiod, fr. Fr. 286

 

“If someone sows wrongs, he will reap wicked profits.

If he suffers what he has wrought, now that is straight justice.”

 

εἰ κακά τις σπείραι, κακὰ κέρδεά <κ’> ἀμήσειεν·

εἴ κε πάθοι, τά τ’ ἔρεξε, δίκη κ’ ἰθεῖα γένοιτο

Plato, Crito 48b

 

“To live well is the same thing as living nobly and justly”

 

τὸ δὲ εὖ [ζῆν.] καὶ καλῶς καὶ δικαίως ὅτι ταὐτόν ἐστιν…

Homer, Iliad 9.632-3

“There are some who accept payment for the murder of a relative or even a child struck-dead.”

 

… καὶ μέν τίς τε κασιγνήτοιο φονῆος

ποινὴν ἢ οὗ παιδὸς ἐδέξατο τεθνηῶτος·

 

Out of context, one can imagine that Ajax’ speech to Achilles falls on deaf ears…but does it?