On Seeing the Clown in the Mirror

CW: ableism, cruel humor

Seneca, Moral Epistles 50.2-3

“You know that Harpaste, my wife’s clown, has stayed in my home as a hereditary burden. I am particularly turned off by these weirdos. If I want to be entertained by a clown, I don’t need to search very far–I can laugh at myself.

This clown suddenly lost the ability to see. I know this will sound unbelievable, but I am telling the truth: she does not know she is blind. She goes around asking her servant to move her to another room. She says that her place is rather dark.

Well, what  we laugh at her for, actually happens to the rest of us too. No one knows they are greedy; no one knows they desire too much. At least the blind seek out a guide, while we blunder about without one and claim, “I am not really ambitious, but no one can manage to live in Rome otherwise. Oh, I am not excessive, living in the city requires great expenses. It isn’t my fault that I am anxious or that I haven’t figured out my life yet, my youth makes me this way.”

Why do we lie to ourselves? Our problems aren’t external, they are inside us. They sit in our guts themselves. That’s why pursuing health is hard, because we are ignorant of our own disease.”

Harpasten, uxoris meae fatuam, scis hereditarium onus in domo mea remansisse. Ipse enim aversissimus ab istis prodigiis sum; si quando fatuo delectari volo, non est mihi longe quaerendus; me rideo. Haec fatua subito desiit videre. Incredibilem rem tibi narro, sed veram: nescit esse se caecam. Subinde paedagogum suum rogat ut migret. Ait domum tenebricosam esse.

Hoc quod in illa ridemus, omnibus nobis accidere liqueat tibi; nemo se avarum esse intellegit, nemo cupidum. Caeci tamen ducem quaerunt, nos sine duce erramus et dicimus: “Non ego ambitiosus sum, sed nemo aliter Romae potest vivere. Non ego sumptuosus sum, sed urbs ipsa magnas inpensas exigit Non est meum vitium, quod iracundus sum, quod nondum constitui certum genus vitae; adulescentia haec facit.” Quid nos decipimus? Non est extrinsecus malum nostrum; intra nos est, in visceribus ipsis sedet, et ideo difficulter ad sanitatem pervenimus, quia nos aegrotare nescimus.

Color photograph of an oil painting of the bust and head of a clown. The clown has a striped white and red shirt, a red nose, and somewhat discolored makeup.
Joseph Kutter, “Tête de clown / Head of a Clown” 1937

Rushing Ahead To Fall Behind

Seneca, Moral Epistles 45.6-7

“If there is anything that can make a life happy, it is the good in its own right. For it cannot be debased into evil. How do we mess this up, when everyone wants a happy life? It is because people mistake the means to happiness for the thing itself–while they seek it, they flee it.

Although the summit of a happy life may be unshakeable safety, unbothered by events, most people collect the causes of anxiety and don’t merely carry their baggage through the dangerous journey of life, but gather more! They are always falling further away from the state they seek and the more they try the more they get in their own way and fall back. This is how it goes if you rush into a labyrinth: speed itself ensnares you. Goodbye.”

 Si quid est, quod vitam beatam potest facere, id bonum est suo iure. Depravari enim in malum non potest. Quid est ergo, in quo erratur, cum omnes beatam vitam optent? Quod instrumenta eius pro ipsa habent et illam, dum petunt, fugiunt. Nam cum summa vitae beatae sit solida securitas et eius inconcussa fiducia, sollicitudinis colligunt causas et per insidiosum iter vitae non tantum ferunt sarcinas, sed trahunt; ita longius ab effectu eius, quod petunt, semper abscedunt et quo plus operae inpenderunt, hoc se magis impediunt et feruntur retro. Quod evenit in labyrintho properantibus; ipsa illos velocitas inplicat. Vale.

gif of a stick figure sisphyus trying to push a stone up a hill and having it fall back

Despair Upon Checking on the News

Cicero, Letters 4.6 

“The single solace I still had has been stolen from me. My thoughts were occupied with neither the business of my friends nor the the country’s bureaucracy. Nothing was drawing me to the courts; I couldn’t even look at the Senate. I was imagining–the truth–that I had lost every benefit of my luck and hard work. Yet when I realized that I had this in common with you and some others, I settled myself down and resolved to endure it well. Even while I did this, I had a place where I could retreat and rest, where I could escape all my worries and defeats in conversation and kindness.

But now those injuries I thought were healed are torturing me again thanks to this heavy hit. When I retreated from public life in the past, I found safety and comfort in my home. But I cannot flee from pain at home in public service, as if it offers any relief at all. So I make myself scarce from home and the Forum the same. Neither public nor private life can offer any relief to the pain and anxiety that plague me.”

unum manebat illud solacium quod ereptum est. non amicorum negotiis, non rei publicae procuratione impediebantur cogitationes meae, nihil in foro agere libebat, aspicere curiam non poteram, existimabam, id quod erat, omnis me et industriae meae fructus et fortunae perdidisse. sed cum cogitarem haec mihi tecum et cum quibusdam esse communia et cum frangerem iam ipse me cogeremque illa ferre toleranter, habebam quo confugerem, ubi conquiescerem, cuius in sermone et suavitate omnis curas doloresque deponerem.

Nunc autem hoc tam gravi vulnere etiam illa quae consanuisse videbantur recrudescunt. non enim, ut tum me a re publica maestum domus excipiebat quae levaret, sic nunc domo maerens ad rem publicam confugere possum ut in eius bonis acquiescam. itaque et domo absum et foro, quod nec eum dolorem quem e re publica capio domus iam consolari potest nec domesticum res publica.


Le Forum Romain à Rome. Vue panoramique HDR sur 9 photos (3 expositions sous 3 angles différents). Photo prise des musées du Capitole.

Collective Madness and False Beliefs

Seneca, Moral Epistles 94.17

“This part of precepts should be tossed away because it can’t give to everyone what it guarantees to a small few. Wisdom, however, welcomes all. There’s no difference, really, between the popular madness in general and the kind that requires medical treatment except that the individual suffers from a disease and the masses are afflicted by false opinions. For one, the symptoms of insanity develop from poor health, the other arises from sick minds.

If one offers maxims to a madman about how to speak, or walk, or how to act in public and private, they’d prove to be crazier than the one they’re advising. Someone really needs to treat their black bile and remove the initial cause of the affliction. This is what is required for a diseased mind too. The madness needs to be shed first, otherwise all your words of warning are useless.”

“Ergo ista praeceptiva pars summovenda est, quia quod paucis promittit, praestare omnibus non potest; sapientia autem omnes tenet. Inter insaniam publicamet hanc, quae medicis traditur, nihil interest nisi quod haec morbo laborat, illa opinionibus falsis. Altera causas furoris traxit ex valitudine, altera animi mala valitudo est. Si quis furioso praecepta det, quomodo loqui debeat, quomodo procedere, quomodo in publico se gerere, quomodo in privato, erit ipso, quem monebit, insanior. Ei bilis1 nigra curanda est et ipsa furoris causa removenda. Idem in hoc alio animi furore faciendum est. Ipse discuti debet; alioqui abibunt in vanum monentium verba.”


Detail from The Extraction of the Stone of Madness, a painting by Hieronymus Bosch depicting trepanation (c.1488–1516).

Pliny Plans a Staycation

Pliny, Letters 3.1 to Calvisius Rufus

“I am incapable of recalling a time I spent as pleasantly as I just did when I went to see Spurinna—and, in fact, I cannot imagine anyone I would rather imitate more in my old age, should I be allowed to grow old. For no way of living is better designed than his. A well-planned life pleases me as much as the circuit of the stars. This is especially true when it comes to the old—for while a limited amount of chaos and excitement is not inappropriate for the young, a completely calm and ordered life is better for the elderly. Their public service is over and any aims for advancement is perverse at this point.

Spurinna insistently follows this rule and even in small things—minor if they did not happen daily—he follows a plan as if an orbiting body. He lies abed a bit every morning but then asks for his shoes in the second hour and takes a three-mile walk to exercise his mind no less than his body. If his friends are present, they have the most earnest conversations. If they are not there, he has a book read—something he also does at times when his friends are there if it will not annoy them too much. Then, once he sits down, the book is read again or, even better, the conversation continues. Then he climbs into his carriage and takes his wife—a model of her gender—or some friend—recently, me!—along with him.

How fine it is, how sweet a secret! How much of the past one finds there—what deeds and what heroes you hear of! What principles you absorb! He bows to his own modesty, however, and does not seem to give orders. After he has been driven seven miles or so, he walks another mile, and then returns to sit again or he goes back to his writing. For then he writes the most learned lyric lines in both Latin and Greek—they are amazingly sweet and impressive as well for their charm, humor, and grace which the taste of the one who writes them only increases.”

Nescio an ullum iucundius tempus exegerim, quam quo nuper apud Spurinnam fui, adeo quidem ut neminem magis in senectute, si modo senescere datum est, aemulari velim; nihil est enim illo vitae genere distinctius. Me autem ut certus siderum cursus ita vita hominum disposita delectat. Senum praesertim: nam iuvenes confusa adhuc quaedam et quasi turbata non indecent, senibus placida omnia et ordinata conveniunt, quibus industria sera turpis ambitio est.

Hanc regulam Spurinna constantissime servat; quin etiam parva haec—parva si non cotidie fiant—ordine quodam et velut orbe circumagit. Mane lectulo continetur, hora secunda calceos poscit, ambulat milia passuum tria nec minus animum quam corpus exercet. Si adsunt amici, honestissimi sermones explicantur; si non, liber legitur, interdum etiam praesentibus amicis, si tamen illi non gravantur. Deinde considit, et liber rursus aut sermo libro potior; mox vehiculum ascendit, adsumit uxorem singularis exempli vel aliquem amicorum, ut me  proxime. Quam pulchrum illud, quam dulce secretum! quantum ibi antiquitatis! quae facta, quos viros audias! quibus praeceptis imbuare! quamvis ille hoc temperamentum modestiae suae indixerit, ne  praecipere videatur. Peractis septem milibus passuum iterum ambulat mille, iterum residit vel se cubiculo ac stilo reddit. Scribit enim et quidem utraque lingua lyrica doctissima; mira illis dulcedo. mira suavitas, mira hilaritas, cuius gratiam cumulat sanctitas scribentis.

Image result for pliny the younger

No One Who Is Serious Writes Their Best Ideas Down

Plato, Epistle 7 344c-e

“For this reason it is necessary that every serious person does not write about serious subjects so that they might not end up an object of envy or confusion among regular people. Simply, when you look at someone’s written work, whether it is a law by a legislator or anything by anyone else, you need to understand that this is not the person’s most serious work even if the author is very serious. Instead, his best works remain in the most noble part of his own realm. But if it turns out that the most serious works are those they have been written down, it is surely not the gods, but mortals themselves “who have totally ruined their senses.”

Anyone who has been following this story and my digression will clearly know that whether Dionysus has written anything about the ultimate and primary truths of nature or some lesser or greater mind has done the same, according to my argument nothing of what he has written is sound thanks to what he has learned or what he has heard. For, he would have the same respect for these things as I do and would not dare to make them available for inappropriate or unacceptable reception.

Dionysius did not write those things for the sake of reminding himself. For there is no danger of anyone forgetting a thing once he has obtained it with his soul, where it is settled among the smallest of all places. But it was for shameful pride, if truly he did write, either as a way of establishing the ideas as his own or to demonstrate that he was an initiate in great learning for which he proved himself unworthy by delighting in the reputation he might gain from it. If this happened to Dionysius because of our single interaction, it could be the case. But how, Only Zeus knows, as the Theban says. For, as I said before, I went through my ideas with him only once and never again afterwards.”

Διὸ δὴ πᾶς ἀνὴρ σπουδαῖος τῶν ὄντως σπουδαίων πέρι πολλοῦ δεῖ μὴ γράψας ποτὲ ἐν ἀνθρώποις εἰς φθόνον καὶ ἀπορίαν καταβάλῃ· ἑνὶ δὴ ἐκ τούτων δεῖ γιγνώσκειν λόγῳ, ὅταν ἴδῃ τίς του συγγράμματα γεγραμμένα εἴτε ἐν νόμοις νομοθέτου εἴτε ἐν ἄλλοις τισὶν ἅττ᾿ οὖν, ὡς οὐκ ἦν τούτῳ ταῦτα σπουδαιότατα, εἴπερ ἔστ᾿ αὐτὸς σπουδαῖος, κεῖται δέ που ἐν χώρᾳ τῇ καλλίστῃ τῶν τούτου· εἰ δὲ ὄντως αὐτῷ ταῦτ᾿ ἐσπουδασμένα ἐν γράμμασιν ἐτέθη, Ἐξ ἄρα δή οἱ ἔπειτα, θεοὶ μὲν οὔ, βροτοὶ δὲ φρένας ὤλεσαν αὐτοί.

Τούτῳ δὴ τῷ μύθῳ τε καὶ πλάνῳ ὁ ξυνεπισπόμενος εὖ εἴσεται, εἴτ᾿ οὖν Διονύσιος ἔγραψέ τι τῶν περὶ φύσεως ἄκρων καὶ πρώτων εἴτε τις ἐλάττων εἴτε μείζων, ὡς οὐδὲν ἀκηκοὼς οὐδὲ μεμαθηκὼς ἦν ὑγιὲς ὧν ἔγραψε κατὰ τὸν ἐμὸν λόγον· ὁμοίως γὰρ ἂν αὐτὰ ἐσέβετο ἐμοί, καὶ οὐκ ἂν αὐτὰ ἐτόλμησεν εἰς ἀναρμοστίαν καὶ ἀπρέπειαν ἐκβάλλειν. οὔτε γὰρ ὑπομνημάτων χάριν αὐτὰ ἔγραψεν· οὐδὲν γὰρ δεινὸν μή τις αὐτὸ ἐπιλάθηται, ἐὰν ἅπαξ τῇ ψυχῇ περιλάβῃ, πάντων γὰρ ἐν βραχυτάτοις κεῖται· φιλοτιμίας δὲ αἰσχρᾶς, εἴπερ, ἕνεκα, εἴθ᾿ ὡς αὑτοῦ τιθέμενος εἴθ᾿ ὡς παιδείας δὴ μέτοχος ὤν, ἧς οὐκ ἄξιος ἦν ἀγαπῶν δόξαν τὴν τῆς μετοχῆς γενομένην. εἰ μὲν οὖν ἐκ τῆς μιᾶς συνουσίας Διονυσίῳ τοῦτο γέγονε, τάχ᾿ ἂν εἴη· γέγονε δ᾿ οὖν ὅπως, ἴττω Ζεύς, φησὶν ὁ Θηβαῖος· διεξῆλθον μὲν γὰρ ὡς εἶπόν τότε ἐγὼ καὶ ἅπαξ μόνον, ὕστερον δὲ οὐ πώποτε ἔτι.

enough about plato

Presocratic Healthcare Plan: Everyone a Doctor, Everyone a Sage

A Letter to Hippocrates: Ps.-Hipp. Epist. 23 (9.392–93 Littré)

“Democritus writes to Hippocrates on the nature of human beings:

“Hippocrates, all people should know the art of medicine, since it it is noble and also advantageous for life and it is a special possession of those people who have deep experience in education and argumentation. I think that the pursuit of wisdom is the sibling and roommate of medicine since wisdom frees the soul of suffering, and medicine rids the body of illnesses.”

Δημόκριτος Ἱπποκράτει περὶ φύσιος ἀνθρώπου.

χρὴ πάντας ἀνθρώπους ἰητρικὴν τέχνην ἐπίστασθαι, ὦ Ἱππόκρατες, καλὸν γὰρ ἅμα καὶ ξυμφέρον ἐς τὸν βίον, τουτέων δὲ μάλιστα τοὺς παιδείας καὶ λόγων ἴδριας γεγενημένους. ἱστορίην σοφίης γὰρ δοκέω ἰητρικῆς ἀδελφὴν καὶ ξύνοικον· σοφίη μὲν γὰρ ψυχὴν ἀναρύεται παθέων, ἰητρικὴ δὲ νούσους σωμάτων ἀφαιρέεται [. . .].

Image from Wikipedia

X Is Boring–Claudius Gave us the Anti-Sigma!

Suetonius, Divius Claudius 41-42

“[The emperor Claudius] wrote an eight-volume autobiography, rather gauche in character instead of poorly written. He also wrote a defense of Cicero against Asinius Gallus, a book of sufficient erudition. In addition to this, he added three new letters to the old alphabet because he believed they were really needed. He wrote about about this when he was still a private citizen. Once he was princeps, he found it was no challenge to encourage their common use. Many of examples of theses can still be scene in books, in annals of the time, and on public works.

Well, he also pursued Greek studies with no minor zeal, confessing his love for the language and its superiority at every opportunity.”

Composuit et de vita sua octo volumina, magis inepte quam ineleganter; item Ciceronis defensionem adversus Asini Galli libros satis eruditam. Novas etiam commentus est litteras tres ac numero veterum quasi maxime necessarias addidit; de quarum ratione cum privatus adhuc volumen edidisset, mox princeps non difficulter optinuit ut in usu quoque promiscuo essent. Exstat talis scriptura in plerisque libris ac diurnis titulisque operum.Nec minore cura Graeca studia secutus est, amorem praestantiamque linguae occasione omni professus.
  •  or ↃϹ/X (antisigma) to replace BS and PS, much as X stood in for CS and GS.
  • , a turned F or digamma (digamma inversum) to be used instead of the letter V when denoting the consonantal u
  • , a half H. The value of this letter is unclear, but perhaps it represented the so-called sonus medius, a short vowel sound (likely /ɨ/ or /ʉ/). to represent the sound value between u and i .

from wikipedia

Color photograph of an inscription with claudian letters on it. Claudian pomerium marker, where written words ampliavit and terminavit use turned digamma (highlighted in red)

“Phoenician Letters”: Greeks on Where Writing Game From

Photios, Lexikon s.v. Φοινικήια γράμματα Ν.

“The Lydians and Ionans [report] that letters came from Phoinix the son of Agênor who invented them. But the Cretans report differently that they were developed from writing on the leaves of palm trees [phoinikes].

Skamôn, in the second book of his Inventions, says that they were named for Aktaion’s daughter Phoinikê. The story goes that he had no male children, but that he had daughters Aglauros, Ersê, and Pandrosos. Phoinikê died still a virgin. For this reason, Aktaion named the letters “Phoenician” for her, because he wished to give some honor to his daughter.”

Λυδοὶ καὶ ῎Ιωνες τὰ γράμματα ἀπὸ Φοίνικος τοῦ ᾽Λγήνορος τοῦ εὑρόντος· τούτοις δὲ ἀντιλέγουσι Κρῆτες, ὡς εὑρέθη ἀπὸ τοῦ γράφειν ἐν φοινίκων πετάλοις. Σκάμων δ᾽ ἐν τῆι δευτέραι τῶν Εὑρημάτων ἀπὸ Φοινίκης τῆς ᾽Ακταίωνος ὀνομασθῆναι. μυθεύεται δὲ οὗτος ἀρσένων μὲν παίδων ἄπαις, γενέσθαι δὲ αὐτῶι θυγατέρας ῎Αγλαυρον, ῎Ερσην, Πάνδροσον· τὴν δὲ Φοινίκην ἔτι παρθένον οὖσαν τελευτῆσαι· διὸ καὶ Φοινικήια τὰ γράμματα τὸν ᾽Ακταίωνα, βουλόμενόν τινος τιμῆς ἀπονεῖμαι τῆι θυγατρί.

Suda, s.v grammata

“Letters: Know that Phoenicians were the first to invent letters. For this reason, letters are also called Phoinikeia. People also say that Kadmos first brought them to Greece. And Apis, the Egyptian, brought medicine. Asklepios improved the art itself. Look also in the entry on Phoenician Letters.” [reference is the same as reported in Photios’ Lexicon.]

Γράμματα: ὅτι τὰ γράμματα Φοίνικες ἐφεῦρον πρῶτοι. ἔνθεν καὶ Φοινίκεια ἐκλήθησαν. καὶ τὸν Κάδμον φασὶ πρῶτον ἐς τὴν ῾Ελλάδα κομίσαι· ἰατρικὴν δὲ ὁ ῎Απις ὁ Αἰγύπτιος· ὁ δὲ ᾿Ασκληπιὸς ηὔξησε τὴν τέχνην. καὶ ζήτει ἐν τῷ Φοινικήϊα γράμματα.

8th Century BCE Nora Stone (from biblicalarchaeology.org)Color photograph of an inscription in Phoenician

The Aging Body, A Failing Ship

Seneca, Moral Epistle 30.1-3

“I have seen that best man, Aufidius Bassus, worn out, ravaged by old age. Now they have already pressed him down enough that he cannot be raised up. Old age has fallen down upon him with all of its great weight. Well, you know that his body was always weak and drawn. Yet for a long time he managed it–or perhaps I should say contained it–until it suddenly failed him.

Just as a ship that springs a leak can be stopped up with one fix or another, yet when many places begin to open up at the same time and yield to the water, it is impossible to save the floundering vessel–it is the same way for an aging body.  You can cover up or make up for the weakness to a certain extent, but once it is like a condemned building, and every joint is loose, and one part falls apart while others are repaired, well then we need to take a look around to see how we can leave.

Yet, Bassus’ mind is sharp. Philosophy grants this: to laugh at the sight of death, to be brave despite the body’s condition, to be happy and unfailing even as the body fails. A great captain knows how to sail even with torn sails; even as the ship fails, they can still direct what remains of their body on its course. Our Bassus is doing this. He looks to his own end bravely  and with a detachment you would think too severe even for watching someone else’s death.

Bassum Aufidium, virum optimum, vidi quassum, aetati obluctantem. Sed iam plus illum degravat quam quod possit attolli; magno senectus et universo pondere incubuit. Scis illum semper infirmi corporis et exsucti fuisse. Diu illud continuit et, ut verius dicam, continuavit; subito defecit. Quemadmodum in nave, quae sentinam trahit, uni rimae aut alteri obsistitur, ubi plurimis locis laxari coepit et cedere, succurri non potest navigio dehiscenti; ita in senili corpore aliquatenus inbecillitas sustineri et fulciri potest. Ubi tamquam in putri aedificio omnis unctura diducitur, et dum alia excipitur, alia discinditur, circumspiciendum est, quomodo exeas.

Bassus tamen noster alacer animo est. Hoc philosophia praestat, in conspectu mortis hilarem et in quocumque corporis habitu fortem laetumque nec deficientem, quamvis deficiatur. Magnus gubernator et scisso navigat velo, et, si exarmavit, tamen reliquias navigii aptat ad cursum. Hoc facit Bassus noster et eo animo vultuque finem suum spectat, quo alienum spectare nimis securi putares.

A color photograph of an oil painting. A man leans into a tilting sailing ship with a broken mast on choppy seas. There are sharks in the water before him
The Gulf Stream (1899). Oil on canvas, 71.4 x 124.8 cm (28.1 x 49.1 in). Metropolitan Museum of Art, New York