Life In Exchange for Burning Your Books?

The following piece from the elder Seneca (Yes, Seneca the Elder, not the Younger) is based upon the imaginary story that Marcus Antonius offered to preserve Cicero’s life in exchange for the destruction of all his books. 

Seneca the Elder, Suasoria 7

Cicero Deliberates whether to burn all his writings since Antony has promised his safety if he did so

Deliberat Cicero an scripta sua conburat, promittente Antonio incolumitatem si fecisset, 11

Here the conditions [of the agreement] were intolerable. For nothing is so intolerable as to burn up the proofs of your own genius. In addition, this was an insult to the Roman people, whose language Cicero had elevated so that their eloquence outstripped the knowledge of arrogant Greece as much as their fortune in war. This would be a crime against humanity! Cicero would regret breaths bought at so high a price, since he would have to grow old as a slave using his eloquence only for one thing: praising Antony. This was a wretched sentence: to be granted life, but surrender genius.

Pompeius Silo proceeded to argue that Antony was not negotiating but instead was mocking Cicero. This was a not a condition, it was an insult: For even after the books were burned he would still kill him. Antony was not so foolish that he believed that burning the books was a concern to Cicero, a man whose writings were already famous over the whole world. Antony did not seek this thing he could do himself, unless of course he did not have the power over Cicero’s books which he had over Cicero. He sought nothing other than to kill Cicero after reducing him to a state of shame because he had spoken bravely and often about his contempt for death. Hence, Antony was not giving him life on a condition, but he was seeking his death in dishonor. Thus, Cicero ought to suffer bravely now what he would certainly suffer later in shame.

Hic condiciones intolerabiles. <Nihil tam intolerabile> esse quam monumenta ingenii sui ipsum exurere. Iniuriam illum facturum populo Romano, cuius linguam huc ipse extulisset ut insolentis Graeciae studia tanto antecederet eloquentia quantofortuna; iniuriam facturum generi humano. Paenitentiam illum acturum tam care spiritus empti, cum in servitute senescendum fuisset <et> in hoc unum eloquentia utendum, ut laudaret Antonium. Male cum illo agi: dari vitam, eripi ingenium.

Silo Pompeius sic egit ut diceret Antonium non pacisci sed inludere: non esse illam condicionem sed contumeliam; combustis enim libris nihilominus occisurum; non esse tam stultum Antonium ut putaret ad rem pertinere libros a Cicerone conburi, cuius scripta per totum orbem terrarum celebrarentur, nec hoc petere eum, quod posset ipse facere, nisi forte non esset in scripta Ciceronis ei ius cui esset in Ciceronem; quaeri nihil aliud quam ut ille Cicero multa fortiter de mortis contemptu locutus ad turpes condiciones perductus occideretur. Antonium illi non vitam cum condicione promittere, sed mortem sub infamia quaerere. Itaque quod turpiter postea passurus esset, nunc illum debere fortiter pati.

 

Image result for Ancient Rome Cicero and Marcus Antonius
Not a fan of Cicero.

A Costume to Scare the Cicero Right Out of You

Inspired by a rather amusing collection of Classics-themed Halloween costumes, I have been wondering what might put the scare into ancient Greeks and Romans. One answer was easy. Well, if you trust what Marcus says in his speeches…

Cicero calls lots of people monsters (immanis, belva, monstrum) but his favorite beast to burden is Marcus Antonius. Here is a sampling of the monstrous things he says about him.

Philippic 4.1

“Your affair, Romans, is not with a criminal and evil man, but with a twisted, enormous beast who should be overcome now that he has fallen in a trap.

Non est vobis res, Quirites, cum scelerato homine ac nefario, sed cum immani taetraque belua quae, quoniam in foveam incidit, obruatur.

Philippic 7.27

“Beware lest you allow this twisted and pestilential beast who has been constrained by labors.”

taetram et pestiferam beluam ne inclusam et constrictam dimittatis cavete.

 

 

Philippic 13. 21

“Who was ever such a barbarian, such a beast, such an animal?”

Quis tam barbarus umquam, tam immanis, tam ferus?

 

Philippic 13.28

“But who can bear this most twisted beast, or how could they? What exists in Antonius apart from lust, cruelty, immaturity, and arrogance?”

 Hanc vero taeterrimam beluam quis ferre potest aut quo modo? Quid est in Antonio praeter libidinem, crudelitatem, petulantiam, audaciam?

 

Philippic 8.13

“Since you were also accustomed to complain about a person, what do you think you would do about a beast?”

 Quin etiam de illo homine queri solebas: quid te facturum de belua putas?

Image result for Ancient Roman sculpture Marcus Antonius
Pssst…how do you say “trick or treat” in Latin?

A Costume Suggestion to Scare the Cicero Right Out of You

Inspired by a rather amusing collection of Classics-themed Halloween costumes, I have been wondering what might put the scare into ancient Greeks and Romans. One answer was easy. Well, if you trust what Marcus says in his speeches…

Cicero calls lots of people monsters (immanis, belva, monstrum) but his favorite beast to burden is Marcus Antonius. Here is a sampling of the monstrous things he says about him.

Philippic 4.1

“Your affair, Romans, is not with a criminal and evil man, but with a twisted, enormous beast who should be overcome now that he has fallen in a trap.

Non est vobis res, Quirites, cum scelerato homine ac nefario, sed cum immani taetraque belua quae, quoniam in foveam incidit, obruatur.

Philippic 7.27

“Beware lest you allow this twisted and pestilential beast who has been constrained by labors.”

taetram et pestiferam beluam ne inclusam et constrictam dimittatis cavete.

 

 

Philippic 13. 21

“Who was ever such a barbarian, such a beast, such an animal?”

Quis tam barbarus umquam, tam immanis, tam ferus?

 

Philippic 13.28

“But who can bear this most twisted beast, or how could they? What exists in Antonius apart from lust, cruelty, immaturity, and arrogance?”

 Hanc vero taeterrimam beluam quis ferre potest aut quo modo? Quid est in Antonio praeter libidinem, crudelitatem, petulantiam, audaciam?

 

Philippic 8.13

“Since you were also accustomed to complain about a person, what do you think you would do about a beast?”

 Quin etiam de illo homine queri solebas: quid te facturum de belua putas?

Image result for Ancient Roman sculpture Marcus Antonius
Pssst…how do you say “trick or treat” in Latin?

Marcus Antonius Offered Cicero Life, If He Burned All His Books

The following piece from the elder Seneca (Yes, Seneca the Elder, not the Younger) is based upon the imaginary story that Marcus Antonius offered to preserve Cicero’s life in exchange for the destruction of all his books. 

Seneca the Elder, Suasoria 7

Cicero Deliberates whether to burn all his writings since Antony has promised his safety if he did so

Deliberat Cicero an scripta sua conburat, promittente Antonio incolumitatem si fecisset, 11

Here the conditions [of the agreement] were intolerable. For nothing is so intolerable as to burn up the proofs of your own genius. In addition, this was an insult to the Roman people, whose language Cicero had elevated so that their eloquence outstripped the knowledge of arrogant Greece as much as their fortune in war. This would be a crime against humanity! Cicero would regret breaths bought at so high a price, since he would have to grow old as a slave using his eloquence only for one thing: praising Antony. This was a wretched sentence: to be granted life, but surrender genius.

Pompeius Silo proceeded to argue that Antony was not negotiating but instead was mocking Cicero. This was a not a condition, it was an insult: For even after the books were burned he would still kill him. Antony was not so foolish that he believed that burning the books was a concern to Cicero, a man whose writings were already famous over the whole world. Antony did not seek this thing he could do himself, unless of course he did not have the power over Cicero’s books which he had over Cicero. He sought nothing other than to kill Cicero after reducing him to a state of shame because he had spoken bravely and often about his contempt for death. Hence, Antony was not giving him life on a condition, but he was seeking his death in dishonor. Thus, Cicero ought to suffer bravely now what he would certainly suffer later in shame.

Hic condiciones intolerabiles. <Nihil tam intolerabile> esse quam monumenta ingenii sui ipsum exurere. Iniuriam illum facturum populo Romano, cuius linguam huc ipse extulisset ut insolentis Graeciae studia tanto antecederet eloquentia quantofortuna; iniuriam facturum generi humano. Paenitentiam illum acturum tam care spiritus empti, cum in servitute senescendum fuisset <et> in hoc unum eloquentia utendum, ut laudaret Antonium. Male cum illo agi: dari vitam, eripi ingenium.

Silo Pompeius sic egit ut diceret Antonium non pacisci sed inludere: non esse illam condicionem sed contumeliam; combustis enim libris nihilominus occisurum; non esse tam stultum Antonium ut putaret ad rem pertinere libros a Cicerone conburi, cuius scripta per totum orbem terrarum celebrarentur, nec hoc petere eum, quod posset ipse facere, nisi forte non esset in scripta Ciceronis ei ius cui esset in Ciceronem; quaeri nihil aliud quam ut ille Cicero multa fortiter de mortis contemptu locutus ad turpes condiciones perductus occideretur. Antonium illi non vitam cum condicione promittere, sed mortem sub infamia quaerere. Itaque quod turpiter postea passurus esset, nunc illum debere fortiter pati.

 

Image result for Ancient Rome Cicero and Marcus Antonius
Not a fan of Cicero.