Wisdom is the Offspring of Experience and Memory

from Aulus Gellius, Attic Nights 13.8

The poet Afranius wisely and elegantly said that Wisdom is the daughter of Experience and Memory

The poet Afranius expressed himself exceptionally and most truthfully concerning the creation and cultivation of wisdom, that it is the daughter of Experience and Memory. For, with that claim, he shows that whoever wishes to be wise in human matters does not need merely books and training in rhetoric and philosophy, but must also become familiar with and practiced in understanding and facing the rest of life as well—to remember with conviction all of its actions and outcomes and from that to learn and take counsel from what the actual dangers of life teach, not just what books and teachers have attempted to represent through their empty words and fictions, like those in farces or dreams. The lines are from a Roman comedy by Afranius, called the Chair: “Experience fathered me; Memory gave birth to me; the Greeks call me Sophia, I am wisdom in Rome.”

There is a similar sentiment from Pacuvius which the philosopher Macedo, a good man and a close friend, used to think should be written above the entries of all the temples: “I hate men of base work and philosophical sentiment”. He said this because nothing was more shameful or intolerable than the fact that lazy and useless people veiled in beard and cloak should turn the basic foundations of philosophy into games of the tongue and words and then, even as they were dripping with faults, loudly renounce others’ vices.”

 

Quod Afranius poeta prudenter et lepide Sapientiam filiam esse Vsus et Memoriae dixit.

 

  1. Eximie hoc atque verissime Afranius poeta de gignenda conparandaque sapientia opinatus est, quod eam filiam esse Vsus et Memoriae dixit. II. Eo namque argumento demonstrat, qui sapiens rerum esse humanarum velit, non libris solis neque disciplinis rhetoricis dialecticisque opus esse, sed oportere cum versari quoque exercerique in rebus comminus noscendis periclitandisque eaque omnia acta et eventa firmiter meminisse et proinde sapere atque consulere ex his, quae pericula ipsa rerum docuerint, non quae libri tantum aut magistri per quasdam inanitates verborum et imaginum tamquam in mimo aut in somnio deblateraverint. III. Versus Afranii sunt in togata, cui Sellae nomen est:

 

Vsus me genuit, mater peperit Memoria,

Sophiam vocant me Grai, vos Sapientiam.

 

Item versus est in eandem ferme sententiam Pacuvii, quem Macedo philosophus, vir bonus, familiaris meus, scribi debere censebat pro foribus omnium templorum: ego odi homines ignava opera et philosopha sententia. V. Nihil enim fieri posse indignius neque intolerantius dicebat, quam quod homines ignavi ac desides operti barba et pallio mores et emolumenta philosophiae in linguae verborumque artes converterent et vitia facundissime accusarent intercutibus ipsi vitiis madentes.

Dionysius of Miletus and the Memory-Men: Learning by Nature, Not Magic

Philostratus, Lives of the Sophists, 521-522

“Consider it immaterial whether Dionysius of Miletus was, as some claim, born from famous forebears or whether, as others maintain, he was a child of freedmen, since he became well-known through his own efforts. For emphasis on one’s ancestors is a trait of those with no chance of praise earned on their own.

523-524

These foregoing details provide a general sense of Dionysius, and how it was his custom to consider the matter of his speeches as long as [his teacher] Isaios would. Concerning the story circulating about Dionysius, that he trained his students in mnemonic practice using the Chaldean arts*, I will attempt to show its origins. There are no special arts of memory, nor could there be. For, since memory teaches us the arts, it is unteachable itself; there is no method of gaining it since it is a present from nature or a portion of the immortal soul. For, it shouldn’t be credited that human beings are mortal, nor could any of the things we have learned be taught unless memory itself lived alongside men. Whether it is right to call her the mother of time or her child, I will not quibble with the poets—let it be whatever they want.

In addition to this, who canonized among the wise would be so heedless of his own reputation as to slander what has actually been taught correctly by using witchcraft with his students? Where, then, does the mnemonic skill of his followers come from? The speeches of Dionysius provided such pleasure to them that they compelled him to repeat them often, and he would—since he could sense their delight in hearing them. The students who learned more easily used to imprint them on their thoughts and they used to recite them to others once they had fully retained them by practice rather than memory.  This is why the used to be called “memory-men” and made this technique their art. In addition, this is why some criticize the speeches of Dionysius as bits collected from here and there, since they claim that where Dionysius was brief, others have added much.”

*i.e., Some type of magic

κβ′. Διονύσιος δὲ ὁ Μιλήσιος εἴθ’, ὡς ἔνιοί φασι, πατέρων ἐπιφανεστάτων ἐγένετο, εἴθ’, ὥς τινες, αὐτὸ τοῦτο ἐλευθέρων, ἀφείσθω τούτου τοῦ μέρους, ἐπειδὴ οἰκείᾳ ἀρετῇ ἐλαμπρύνετο, τὸ γὰρ καταφεύγειν ἐς τοὺς ἄνω ἀποβεβληκότων ἐστὶ τὸν ἐφ’ ἑαυτῶν ἔπαινον.

Τοιάδε μὲν ἡ ἐπίπαν ἰδέα τοῦ Διονυσίου, καθ’ ἣν τὰ τῆς μελέτης αὐτῷ προὔβαινεν ἐπισκοπουμένῳ καιρόν, ὅσονπερ ὁ ᾿Ισαῖος, ὁ δὲ λόγος ὁ περὶ τοῦ Διονυσίου λεγόμενος, ὡς Χαλδαίοις τέχναις τοὺς ὁμιλητὰς τὸ μνημονικὸν ἀναπαιδεύοντος πόθεν εἴρηται, ἐγὼ δηλώσω· τέχναι μνήμης οὔτε εἰσὶν οὔτ’ ἂν γένοιντο, μνήμη μὲν γὰρ δίδωσι τέχνας, αὐτὴ δὲ ἀδίδακτος καὶ οὐδεμιᾷ τέχνῃ ἁλωτός, ἔστι γὰρ πλεονέκτημα φύσεως ἢ τῆς ἀθανάτου ψυχῆς μοῖρα. οὐ γὰρ ἄν ποτε θνητὰ νομισθείη τὰ ἀνθρώπεια, οὐδὲ διδακτά, ἃ ἐμάθομεν, εἰ μνήμη συνεπολιτεύετο ἀνθρώποις, ἣν εἴτε μητέρα δεῖ χρόνου καλεῖν, εἴτε παῖδα, μὴ διαφερώμεθα πρὸς τοὺς ποιητάς, ἀλλ’ ἔστω, ὅ τι βούλονται. πρὸς δὲ τούτοις τίς οὕτως εὐήθης κατὰ τῆς ἑαυτοῦ δόξης ἐν σοφοῖς γραφόμενος, ὡς γοητεύων ἐν μειρακίοις διαβάλλειν καὶ ἃ ὀρθῶς ἐπαιδεύθη; πόθεν οὖν τὸ μνημονικὸν τοῖς ἀκροωμένοις; ἄπληστα τὴν ἡδονὴν ἐδόκει τὰ τοῦ Διονυσίου καὶ πολλάκις ἐπαναλαμβάνειν αὐτὰ ἠναγκάζετο, ἐπειδὴ ξυνίει σφῶν χαιρόντων τῇ ἀκροάσει. οἱ δὴ εὐμαθέστεροι τῶν νέων ἐνετυποῦντο αὐτὰ ταῖς γνώμαις καὶ ἀπήγγελλον ἑτέροις μελέτῃ μᾶλλον ἢ μνήμῃ ξυνειληφότες, ὅθεν μνημονικοί τε ὠνομάζοντο καὶ τέχνην αὐτὸ πεποιημένοι. ἔνθεν ὁρμώμενοί τινες τὰς τοῦ Διονυσίου μελέτας ἐσπερματολογῆσθαί φασιν, ὡς δὴ ἄλλο ἄλλου ξυνενεγκόντων ἐς αὐτάς, ἐν ᾧ ἐβραχυλόγησεν.

Thucydides, 2.43.3 (Perikles’ Funeral Oration)

 

“The whole earth is our heroes’ grave: their epitaph is written not just for local notice, but an unwritten memory lives on in the esteem of each man more than any one monument.”

 

ἀνδρῶν γὰρ ἐπιφανῶν πᾶσα γῆ τάφος, καὶ οὐ στηλῶν μόνον ἐν τῇ οἰκείᾳ σημαίνει ἐπιγραφή, ἀλλὰ καὶ ἐν τῇ μὴ προσηκούσῃ ἄγραφος μνήμη παρ᾽ ἑκάστῳ τῆς γνώμης μᾶλλον ἢ τοῦ ἔργου ἐνδιαιτᾶται.