Tag: Latin Prose

The Best People Sickness Can Make

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Pliny The Younger, Letters, 7.26

“A friend’s sickness has lately reminded me that we are the best people when we are sick. Does greed or lust ever bother a sick person? They are not controlled by their desires or their love of honors. They don’t care about wealth and think whatever little bit they have is enough, because they will leave it behind! The sick remember the gods and realize they are mortal. They don’t feel envy or awe or contempt for other people. Slander doesn’t attract or encourage the sick and all they dream of are baths and fountains.

These are the end of their concerns, the object of their prayers. And they promise that will be enough if they are lucky to survive. I can now say briefly and clearly what the philosophers try to convey in so many endless words: When we’re healthy we should strive to be the kind of people we promised to be when we were sick. Goodbye!”

Nuper me cuiusdam amici languor admonuit, optimos esse nos dum infirmi sumus. Quem enim infirmum aut avaritia aut libido sollicitat? Non amoribus servit, non adpetit honores, opes neglegit et quantulumcumque, ut relicturus, satis habet. Tunc deos tunc hominem esse se meminit, invidet nemini, neminem miratur neminem despicit, ac ne sermonibus quidem malignis aut attendit aut alitur: balinea imaginatur et fontes.

Haec summa curarum, summa votorum mollemque in posterum et pingue destinat vitam. Possum ergo quod plurimis verbis plurimis etiam voluminibus philosophi docere conantur, ipse breviter tibi mihique praecipere, ut tales esse sani perseveremus, quales nos futuros profitemur infirmi. Vale.

Euricius Cordus (1486-1535); Fur die newe, hievor vnerhorte und erschrocklich todtliche Kranckheyt und schnellen todt, die English schweyee-sucht geant, Strassbourg: 1529.Early books on medicine..Published: 1928..Copyrighted work available under Creative Commons Attribution only licence CC BY 4.0 http://creativecommons.org/licenses/by/4.0/

When You Can, Live as You Should

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Seneca, Moral Epistles 7.8-9

“Both habits, moreover, should be avoided. Don’t imitate bad people, because there are many of them, nor hate the many, because you aren’t like them. Take shelter in yourself, whenever you can. Spend time with people who will make you a better person. Embrace those whom you can make better. Such improvement is a partnership, for people learn while they teach.”

Utrumque autem devitandum est; neve similis malis fias, quia multi sunt, neve inimicus multis, quia dissimiles sunt. Recede in te ipsum, quantum potes. Cum his versare, qui te meliorem facturi sunt. Illos admitte, quos tu potes facere meliores. Mutuo ista fiunt, et homines, dum docent, discunt.

Seneca, De Beata Vita 17-18

“ ‘This is enough for me: to each day lose one of my vices and recognize my mistakes. I have not perfected my health, nor certainly will I. I hope to relieve my gout rather than cure it, happy if it comes less frequently and cause less pain. But when I compare myself to your feet, I am a sprinter even though crippled.’

I do not say these things for myself—since I am deep in every kind of vice—but for the person who has done something.

You say, “You talk one way but you live another.” This insult, most shameful and hateful friend, was thrown at Plato, tossed at Epicurus, and dropped on Zeno. For all these people were talking not about how they were living themselves but about how they should live. When it comes to virtue, I do not talk about myself, and my fight is with vices, but chiefly my own. When I can, I will live as I should.”

Hoc mihi satis est, cotidie aliquid ex vitiis meis demere et errores meos obiurgare. Non perveni ad sanitatem, ne perveniam quidem; delenimenta magis quam remedia podagrae meae compono, contentus, si rarius accedit et si minus verminatur; vestris quidem pedibus comparatus, debilis1 cursor sum.” Haec non pro me loquor—ego enim in alto vitiorum omnium sum—, sed pro illo, cui aliquid acti est.

 “Aliter,” inquis, “loqueris, aliter vivis.” Hoc, malignissima capita et optimo cuique inimicissima, Platoni obiectum est, obiectum Epicuro, obiectum Zenoni; omnes enim isti dicebant non quemadmodum ipsi viverent, sed quemadmodum esset ipsis vivendum. De virtute, non de me loquor, et cum vitiis convicium facio, in primis meis facio. 2Cum potuero, vivam quomodo oportet.

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Verdun, Bibl. mun., ms. 0070, f. 42v.

The Connection between Humility and Exhumation

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Varro’s De Lingua Latina 5.23

“Terra (earth) is, the same as humus (soil). Thus, they say that Ennius meant “to the earth” when he said: “they were striking the soil with their elbows”. Because the earth is soil, the man who is dead and covered with earth (terra) is said to be inhumed (humatus).

Based on this correlation, if some Roman is cremated and if his burial place is not covered with clods of earth or if a bone has been excluded for the purification of the family of the dead, the family remains in mourning until the bone or body is covered by soil (humus) for the purpose of purification—the period of time during which, as the priests say, the body is uncovered [or exhumed? Inhumatus]. Also, a man who inclines toward the soil (humus) is called “more humble”; the lowest character is called most humble (humillimus) because the humus (soil) is the lowest thing in the world.”

Terra, ut putant, eadem et humus; ideo Ennium in terram cadentis dicere:
Cubitis pinsibant humum; et quod terra sit humus, ideo is humatus mortuus, qui terra obrutus; ab eo qui Romanus combustus est, si in sepulcrum, eius abiecta gleba non est aut si os exceptum est mortui ad familiam purgandam, donec in purgando humo est opertum (ut pontifices dicunt, quod inhumatus sit), familia funesta manet. Et dicitur humilior, qui ad humum, demissior, infimus humillimus, quod in mundo infima humus.

What Is Soil Organic Matter? | DeepRoot Blog

The Mind Rules All (Or Fails…)

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Sallust, Bellum Jugurthinum 1

“The race of man complains wrongly about its nature, namely the fact that it is feeble in strength, limited in years and ruled more by chance than virtue. To the contrary, you can realize through contemplation that nothing else is greater or more extraordinary—that human nature lacks only perseverance instead of strength or time.

The leader and ruler of mortal life is the mind. When it proceeds to glory along virtue’s path, it is fully powerful, potent and famous; it does not need fortune since fortune cannot grant or revoke honesty, perseverance, or any other good quality from any man.

But a mind seized by desires is dedicated to laziness and worn by obedience to physical pleasure; accustomed to ruinous temptation for too long, when, thanks to sloth, strength, age and wit have diminished, only then is the weakness of nature at fault. Every man shifts his own responsibility to his circumstances.”

[1] Falso queritur de natura sua genus humanum, quod inbecilla atque aevi brevis forte potius quam virtute regatur. Nam contra reputando neque maius aliud neque praestabilius invenias magisque naturae industriam hominum quam vim aut tempus deesse. Sed dux atque imperator vitae mortalium animus est. Qui ubi ad gloriam virtutis via grassatur, abunde pollens potensque et clarus est neque fortuna eget, quippe quae probitatem, industriam aliasque artis bonas neque dare neque eripere cuiquam potest. Sin captus pravis cupidinibus ad inertiam et voluptates corporis pessum datus est, perniciosa libidine paulisper usus, ubi per socordiam vires tempus ingenium diffluxere, naturae infirmitas accusatur: suam quisque culpam auctores ad negotia transferunt.

BH- Zeus Olympia

 

Debate Me Boys, Take Note: Better to Have No Reason Than Use it for Harm

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Cicero, De Natura Deorum, 3.77–78

“These kind of things belong to poets; we, moreover, want to be philosophers, masters of facts not fables. And yet, these gods of poetry, if they know that these things would be ruinous for their children, would be considered to have sinned in conferring a favor.

It is just as if, according to that thing which Aristo of Chios used to say, that philosophers hurt their audiences when the things they say well are interpreted badly (for it was possible still to leave Aristippus’ school as a profligate or Zeno’s school bitter and angry).

If it is this way, and those who have heard them leave with twisted minds because they understand the philosophers’ arguments incorrectly, then it befits philosophers more to be quiet than cause their audiences harm. In this way, if people pervert the capacity for reason which was given by the gods to provide good council and used it instead for fraud and harm, then it would have been better if it had not been given to the human race at all.”

Poetarum ista sunt, nos autem philosophi esse volumus, rerum auctores, non fabularum. Atque hi tamen ipsi di poetici si scissent perniciosa fore illa filiis, peccasse in beneficio putarentur. Ut si verum est quod Aristo Chius dicere solebat, nocere audientibus philosophos iis qui bene dicta male interpretarentur (posse enim asotos ex Aristippi, acerbos e Zenonis schola exire), prorsus, si qui audierunt vitiosi essent discessuri quod perverse philosophorum disputationem interpretarentur, tacere praestaret philosophos quam iis qui se audissent nocere: sic, si homines rationem bono consilio a dis immortalibus datam in fraudem malitiamque convertunt, non dari illam quam dari humano generi melius fuit. Ut, si medicus sciat eum aegrotum qui iussus sit vinum sumere meracius sumpturum statimque periturum, magna sit in culpa, sic vestra ista providentia reprehendenda, quae rationem dederit

picture of socrates sitting at a table with Aspasia. Alcibiades looms behind him

Nicolas-André Monsiau “The Debate of Socrates and Aspasia ” 1800

 

Are You Down with O.P.P. (Other Peoples’ Pimples)?

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Seneca, De Vita Beata 27

“You have the free time to track down everyone else’s faults and pass judgment on anyone you please? ‘Why does this philosopher have such a big home? Why does that one eat so richly?’ These are the things you say. You stare at other people’s pimples when you’re afflicted with oozing sores!

This is the same thing as if someone who is covered by a gross disease points and laughs at blemishes and warts on the most beautiful bodies. Attack Plato because he looked for money, Aristotle because he took it, Democritus because he ignored it, and Epicurus because he spent it all!

Sure, yell at me about Alcibiades and Phaedrus even though it would be the happiest day in your life if you copied my vices!”

Vobis autem vacat aliena scrutari mala et sententias ferre de quoquam? “Quare hic philosophus laxius habitat? Quare hic lautius cenat?” Papulas observatis alienas, obsiti plurimis ulceribus. Hoc tale est, quale si quis pulcherrimorum corporum naevos aut verrucas derideat, quem foeda scabies 5depascitur. Obicite Platoni, quod petierit pecuniam Aristoteli, quod acceperit, Democrito, quod neglexerit, Epicuro, quod consumpserit; mihi ipsi Alcibiadem et Phaedrum obiectate, evasuri maxime felices, cum primum vobis imitari vitia nostra contigerit!

Paolo Veronese, “Young Man between Vice and Virtue” c. 1581

I hate Education: Let Me Compose a Poem About It

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Petronius, Satyricon 4

“The fact is this: if they would tolerate the work advancing by stages, so that the studious youth were were steeped in strict reading, they shaped their minds with the sayings the wise, they were digging out words with a tireless pen, they were listening at length to words they want to imitate, and they believed that what was pleasing to children was never truly exceptional, then that old style of oratory would have the weight of its majesty.

As it is now, children play at school and our youths are mocked in public. And what is more disgusting than this, no one is willing to admit in old age whatever nonsense they learned before. But, please don’t think that I am attacking a tenet of Lucilian humility. I will put what I believe in a poem.”

Quod si paterentur laborum gradus fieri, ut studiosi iuvenes lectione severa irrigarentur, ut sapientiae praeceptis animos componerent, ut verba atroci stilo effoderent, ut quod vellent imitari diu audirent, <ut persuaderent>2 sibi nihil esse magnificum, quod pueris placeret: iam illa grandis oratio haberet maiestatis suae pondus. Nunc pueri in scholis ludunt, iuvenes ridentur in foro, et quod utroque turpius est, quod quisque perperam didicit, in senectute confiteri non vult. Sed ne me putes improbasse schedium Lucilianae humilitatis, quod sentio, et ipse carmine effingam:

Petronius Arbiter by Bodart 1707.jpg

On Using “Leftover Time” for Writing Projects

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Cicero, Laws 1.8-10

M. I do understand that I have been promising this work for a long time now, Atticus. It is something I would not refuse if any bit of open and free time were allotted to me. A work as momentous as this cannot be taken up when one’s efforts are occupied and his mind is elsewhere. It is really necessary to be free from worry and business.

A. What about the other things you have written more of than any of our people? What free time did you have set aside then?

M. These ‘leftover moments’ occur and I will not suffer wasting them—as when there are some days set aside for going to the country, I write something equal to what the number of days allow. But a history cannot be begun unless there is dedicated time and it can’t be completed in a short time. I habitually weigh down my thought when, once I have started, I am distracted by something else. And once a project is interrupted, I do not finish what was started easily.”

M. Intellego equidem a me istum laborem iam diu postulari, Attice; quem non recusarem, si mihi ullum tribueretur vacuum tempus et liberum; neque enim occupata opera neque inpedito animo res tanta suscipi potest; utrumque opus est, et cura vacare et negotio.

A. Quid ad cetera. quae scripsisti plura quam quisquam e nostris? quod tibi tandem tempus vacuum fuit concessum?

M. Subsiciva quaedam tempora incurrunt, quae ego perire non patior, ut, si qui dies ad rusticandum dati sint, ad eorum numerum adcommodentur quae scribimus. historia vero nec institui potest nisi praeparato otio nec exiguo tempore absolvi, et ego animi pendere soleo, cum semel quid orsus sum,1 si traducor alio, neque tam facile interrupta contexo quam absolvo instituta.

Intention and Not Knowing the Self

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Seneca, De Beneficiis 4.6

“What did I want? What have I gained from my good intention?” I gain even in torture; I gain the fire. Even if the fire consumes my limbs bit by bit and overcomes my whole body, even as my heart is filled up with good conscience yet still drips blood, it will be delighted by the flame whose light proves its pure intention.”

‘Quid mihi volui? Quid nunc mihi prodest bona voluntas?’” Prodest et in eculeo, prodest et in igne; qui si singulis membris admoveatur et paulatim vivum corpus circumeat, licet ipsum cor plenum bona conscientia stillet: placebit illi ignis, per quem bona fides conlucebit.

 

Seneca, De tranquilitate animi 15-16

“Although I should not give too much information, I am stalked by the weakness of good intention in all things. This worry, that I am slowly slipping behind or–what I fear more–that I am wavering like someone who is always just about to fall and may actually be much worse off than I can sense. We tend to look favorably upon our own affairs and this inclination impedes our judgment.

I imagine many people would have made it up that hill to wisdom if they had not already imagined they had already arrived, if they had not told themselves lies about their own character, as if they passed by everyone with eyes firmly shut. There’s no good reason to think that other people’s praise is more harmful to us than our own. Who is so daring as to tell themselves the truth?”

Ne singula diutius persequar, in omnibus rebus haec me sequitur bonae mentis infirmitas. Quin ne paulatim defluam vereor, aut quod est sollicitius, ne semper casuro similis pendeam et plus fortasse sit quam quod ipse pervideo; familiariter enim domestica aspicimus et semper iudicio favor officit.

Puto multos potuisse ad sapientiam pervenire, nisi putassent se pervenisse, nisi quaedam in se dissimulassent, quaedam opertis oculis transiluissent. Non est enim, quod magis aliena iudices adulatione nos perire quam nostra. Quis sibi verum dicere ausus est?

Know yourself – Youth between Vice and Vertu, attributed to Jacob Jordaens

Cicero Needs Nothing So Much as a Friend

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Cicero can seem an insufferable windbag in some of his speeches–but some of his letters humanize him.

Cicero to Atticus 1.18 20 Jan 60

“Know that I need nothing so much as a person to whom I can explain the things I worry about, someone who cares about me, who is wise, to whom I may speak and fabricate nothing, lie about nothing, and hold nothing back.

My brother is away, the most honest and beloved man. Metellus is not a man but instead is “shore and air” and “only solitude”. You, moreover, who most wisely lightens by concern and anxiety of spirit with conversation and counsel, you are my companion in public affairs and my confidant in private matters, and who are usually a companion of all my speeches and plans, where are you? I am so completely isolated that I only have as much relaxation as those moments spend with my wife, my little girl and my sweetest Marcus.

For my ambitious and convenient friendships have a certain shine in public affairs, but they bear no domestic fruit. My home is so full with a crowd in the morning but when I go to the forum with flocks of friends, I can’t find a single person in the great crowd to share a joke with or to whisper familiarly.

This is why I am looking for you, why I miss you, and I am also now calling you home. Many things really trouble me and make me anxious—but these are things which I think I can get off my chest once I have your ears for a talk during a single walk.”

Nihil mihi nunc scito tam deesse quam hominem eum quocum omnia quae me cura aliqua adficiunt una communicem, qui me amet, qui sapiat, quicum ego cum loquar nihil fingam, nihil dissimulem, nihil obtegam. abest enim frater ἀϕελέστατος et amantissimus. †Metellus† non homo sed ‘litus atque aër’ et ‘solitudo me<r>a.’ tu autem qui saepissime curam et angorem animi mei sermone et consilio levasti tuo, qui mihi et in publica re socius et in privatis omnibus conscius et omnium meorum sermonum et consiliorum particeps esse soles, ubinam es? ita sum ab omnibus destitutus ut tantum requietis habeam quantum cum uxore et filiola et mellito Cicerone consumitur. nam illae ambitiosae nostrae fucosaeque amicitiae sunt in quodam splendore forensi, fructum domesticum non habent. itaque cum bene completa domus est tempore matutino, cum ad forum stipati gregibus amicorum descendimus, reperire ex magna turba neminem possumus quocum aut iocari libere aut suspirare familiariter possimus. qua re te exspectamus, te desideramus, te iam etiam arcessimus. multa sunt enim quae me sollicitant anguntque, quae mihi videor auris nactus tuas unius ambulationis sermone exhaurire posse.

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