Tag Archives: Poetry

“A Safe Harbor for the Soul”: On Poetry and Reason

November 12, 2018 By in Greek, Homer, Uncategorized Tags: , , , , , , , , , , Leave a comment

Philo, On Dreams 1.233

“Perhaps this is not sung truly, but it is wholly profitable and advantageous”

καὶ τάχα μὲν οὺκ ἀληθῶς, πάντως δὲ λυσιτελῶς καὶ συμφερόντως ᾄδεται

 

Proclus, Commentary on Plato’s Parmenides 1025.29-37

“Our soul experiences many wanderings and turns—one comes from the imagination, another emerges in the beliefs before these, and other occurs in understanding. But the life governed by the mind is free from vagrancy and this is the mystical harbor of the soul into which the poem leads Odysseus after the great wandering of his life and where we too, if we want to be saved, may find our mooring.”

Πολλαὶ οὖν αἱ πλάναι καὶ αἱ δινεύσεις τῆς ψυχῆς· ἄλλη γὰρ ἡ ἐν ταῖς φαντασίαις, ἄλλη πρὸ τούτων ἡ ἐν δόξαις, ἄλλη ἡ ἐν αὐτῇ τῇ διανοίᾳ· μόνη δὲ ἡ κατὰ νοῦν ζωὴ τὸ ἀπλανὲς ἔχει, καὶ οὗτος ὁ μυστικὸς ὅρμος τῆς ψυχῆς, εἰς ὃν καὶ ἡ ποίησις ἄγει τὸν ᾿Οδυσσέα μετὰ τὴν πολλὴν πλάνην τῆς ζωῆς, καὶ ἡμεῖς, ἐὰν ἄρα σώζεσθαι θέλωμεν, μᾶλλον ἑαυτοὺς ἀνάξομεν.

 

Image result for Ancient Greek Odysseus mind song

National Archaeological Museum, Athens 1130

A Work Life Balance Note for the End of the Year: The Healthy Body Holds a Healthy Mind

November 11, 2018 By in Greek, Latin, Uncategorized Tags: , , , , , , , , Leave a comment

Xenophon, Memorabilia 3.5

“Certainly it is necessary—since the city does not provide public expenses for war—not to overlook it privately, nor otherwise to care for yourself less. Know well that you be no worse off in any other struggle or action because you have put your body in better shape. For the body is useful in everything people do. In all functions of the body it makes a big difference that the body is as healthy as possible. Even in something you might think the body is of little use—thinking—who doesn’t know that great errors come from having a sick body?

Forgetfulness, loss of spirit, ill-temper and madness often impinge upon perception because of the weakness of the body so badly that all knowledge is expelled. But for those who are healthy in body it is a great protection and they suffer no suffer no such risk of suffering this kind of thing because of the weakness of their body. It is probably that for those who have a healthy condition they will have the opposite experience. And, certainly, won’t anyone with some sense endure anything for the opposite of these things that have been mentioned?”

…

Anyway, is it not shameful to grow old because of carelessness before seeing how beautiful and strong a person you might be thanks to your body? It is not possible to witness this for someone who doesn’t make an effort. For it is not willing to develop on its own.”

Οὔτοι χρὴ ὅτι ἡ πόλις οὐκ ἀσκεῖ δημοσίᾳ τὰ πρὸς τὸν πόλεμον, διὰ τοῦτο καὶ ἰδίᾳ ἀμελεῖν, ἀλλὰ μηδὲν ἧττον ἐπιμελεῖσθαι. εὖ γὰρ ἴσθι, ὅτι οὐδὲ ἐν ἄλλῳ οὐδενὶ ἀγῶνι οὐδὲ ἐν πράξει οὐδεμιᾷ μεῖον ἕξεις διὰ τὸ βέλτιον τὸ σῶμα παρεσκευάσθαι· πρὸς πάντα γάρ, ὅσα πράττουσιν ἄνθρωποι, χρήσιμον τὸ σῶμά ἐστιν· ἐν πάσαις δὲ ταῖς τοῦ σώματος χρείαις πολὺ διαφέρει ὡς βέλτιστα τὸ σῶμα ἔχειν· ἐπεὶ καὶ ἐν ᾧ δοκεῖς ἐλαχίστην σώματος χρείαν εἶναι, ἐν τῷ διανοεῖσθαι, τίς οὐκ οἶδεν, ὅτι καὶ ἐν τούτῳ πολλοὶ μεγάλα σφάλλονται διὰ τὸ μὴ ὑγιαίνειν τὸ σῶμα; καὶ λήθη δὲ καὶ ἀθυμία καὶ δυσκολία καὶ μανία πολλάκις πολλοῖς διὰ τὴν τοῦ σώματος καχεξίαν εἰς τὴν διάνοιαν ἐμπίπτουσιν οὕτως, ὥστε καὶ τὰς ἐπιστήμας ἐκβάλλειν. τοῖς δὲ τὰ σώματα εὖ ἔχουσι πολλὴ ἀσφάλεια καὶ οὐδεὶς κίνδυνος διά γε τὴν τοῦ σώματος καχεξίαν τοιοῦτόν τι παθεῖν, εἰκὸς δὲ μᾶλλον πρὸς τὰ ἐναντία τῶν διὰ τὴν καχεξίαν γιγνομένων τὴν εὐεξίαν χρήσιμον εἶναι. καίτοι τῶν γε τοῖς εἰρημένοις ἐναντίων ἕνεκα τί οὐκ ἄν τις νοῦν ἔχων ὑπομείνειεν;

Αἰσχρὸν δὲ καὶ τὸ διὰ τὴν ἀμέλειαν γηρᾶναι, πρὶν ἰδεῖν ἑαυτὸν ποῖος ἂν κάλλιστος καὶ κράτιστος τῷ σώματι γένοιτο. ταῦτα δὲ οὐκ ἔστιν ἰδεῖν ἀμελοῦντα· οὐ γὰρ ἐθέλει αὐτόματα γίγνεσθαι.

Diogenes Laertius, 1.37.2

“When someone asked who is lucky, [Thales said] “whoever has a healthy body, a sophisticated mind, and teachable nature.”

τίς εὐδαίμων, “ὁ τὸ μὲν σῶμα ὑγιής, τὴν δὲ ψυχὴν εὔπορος, τὴν δὲ φύσιν εὐπαίδευτος.”

Juvenal, Satire 10.356

“We must beg for a healthy mind in a healthy body”

orandum est ut sit mens sana in corpore sano

Related image

Seneca, De Beata Vita 3

“The happy life is one that matches its own nature—it cannot be gained unless first the mind is sound and in consistent possession of its own sanity. Second, it needs to be brave and vigorous. Third, it endures most nobly, ready for events, solicitous of the body and all that matters to it but not anxiously. Finally, it must care for all the matters which make life good but without obsession for any particular one—to be one who enjoys but does not serve the gifts of fortune.”

Beata est ergo vita conveniens naturae suae, quae non aliter contingere potest, quam si primum sana mens  est et in perpetua possessione sanitatis suae; deinde fortis ac vehemens, tunc pulcherrime patiens, apta temporibus, corporis sui pertinentiumque ad id curiosa non anxie, tum aliarum rerum quae vitam instruunt diligens sine admiratione cuiusquam, usura fortunae muneribus, non servitura.

Have We All Forgotten that Life is Short?

September 14, 2018 By in Greek, Uncategorized Tags: , , , , , , 2 Comments

We have a small group of fragments attributed to the Hellenistic poet Bion. Here are a few.

Bion, fr. 3 [- Stobaeus 1.9.3]

“Let love call the Muses; let the Muses carry love.
May the Muses always give me a song in my longing,
A sweet song—no treatment is more pleasing than this.”

Μοίσας Ἔρως καλέοι, Μοῖσαι τὸν Ἔρωτα φέροιεν.
μολπὰν ταὶ Μοῖσαί μοι ἀεὶ ποθέοντι διδοῖεν,
τὰν γλυκερὰν μολπάν, τᾶς φάρμακον ἅδιον οὐδέν.

Bion fr. 7 [=Stobaeus 4.16.14]

“I don’t know and it does not seem right to labor over things we haven’t learned”

Οὐκ οἶδ’, οὐδ’ ἐπέοικεν ἃ μὴ μάθομες πονέεσθαι.

Bion fr. 8 [=Stobaeus 4.16.15]

“If my songs are good, then these few
Fate has granted as a safeguard for what I have done.
If they are not pleasing, why should I toil any longer?
If Kronos’ son or devious Fate had granted to us
Two lifetimes, so that we could dedicate
The first to happiness and pleasure and the second to work,
Then it would be right to work first and sample happiness later.
But since the gods have decreed that one time come
For human life and that this is brief and minor too,
How long, wretches, should we toil tirelessly at work.
How long will we throw our soul and hearts into
Profit and skill, longing always for more and greater wealth?
Truly, have we all forgotten that we are mortal?
Have we all forgotten our lifetime is brief?”

Εἴ μευ καλὰ πέλει τὰ μελύδρια, καὶ τάδε μῶνα
κῦδος ἐμοὶ θήσοντι τά μοι πάρος ὤπασε Μοῖσα·
εἰ δ’ οὐχ ἁδέα ταῦτα, τί μοι πολὺ πλείονα μοχθεῖν;
εἰ μὲν γὰρ βιότω διπλόον χρόνον ἄμμιν ἔδωκεν
ἢ Κρονίδας ἢ Μοῖρα πολύτροπος, ὥστ’ ἀνύεσθαι
τὸν μὲν ἐς εὐφροσύναν καὶ χάρματα τὸν δ’ ἐπὶ μόχθῳ,
ἦν τάχα μοχθήσαντι ποθ’ ὕστερον ἐσθλὰ δέχεσθαι.
εἰ δὲ θεοὶ κατένευσαν ἕνα χρόνον ἐς βίον ἐλθεῖν
ἀνθρώποις, καὶ τόνδε βραχὺν καὶ μείονα πάντων,
ἐς πόσον, ἆ δειλοί, καμάτως κεἰς ἔργα πονεῦμες,
ψυχὰν δ’ ἄχρι τίνος ποτὶ κέρδεα καὶ ποτὶ τέχνας
βάλλομες ἱμείροντες ἀεὶ πολὺ πλείονος ὄλβω;
λαθόμεθ’ ἦ ἄρα πάντες ὅτι θνατοὶ γενόμεσθα,
χὠς βραχὺν ἐκ Μοίρας λάχομες χρόνον;

Bion, fr. 16 [=4.46.17]

“But I will take my own path down the hill
Toward the sandy shore, murmuring my song to
plead with harsh Galatea. I will not give up sweet hope
Even at the last steps of old age.”

Αὐτὰρ ἐγὼν βασεῦμαι ἐμὰν ὁδὸν ἐς τὸ κάταντες
τῆνο ποτὶ ψάμαθόν τε καὶ ἀιόνα ψιθυρίσδων,
λισσόμενος Γαλάτειαν ἀπηνέα· τὰς δὲ γλυκείας
ἐλπίδας ὑστατίω μέχρι γήραος οὐκ ἀπολειψῶ.

 

Image result for Ancient Greek Eros vase

“The Cycle of Learning”: Poetry on the Medieval Curriculum from Tzetzes

September 6, 2018 By in Greek, Sandys Tags: , , , , , , Leave a comment

John Tzetzes, Chiliades 11.520-533
“Encyclical learnings, the lyrics put properly,
Are properly also the first lessons to have that title,
And it comes from that circle the lyric chorus stood in,
When it was composed of fifty men, to chant the melodies.
The encyclical learnings, the lyrics put properly.

The second reason the encyclical learnings are called
A cycle is [they are] the full circle of all learning:
Grammar, rhetoric, and philosophy itself
And then subordinate to this the four arts are placed:
Arithmetic, music, and geometry
And crossing heaven itself: astronomy.
This encyclical learning, all of these things, for a second reason
As Porphyry wrote in his Lives of the Philosophers
And thousands of other eloquent men [have written too].”

Chiliades 11 Cyclical

In his comments dismissing Tzetzes, Sir Sandys uses this passage to give an example of what his poetry his like (“The following lines are a very faovurable example of his style…” 408). (Also, why’d he have to drag poor Porphyry into this?)

From God-Fearing to Atheist

August 27, 2018 By in Greek, Uncategorized Tags: , , , , , , 2 Comments

Two Stories about the god-hating Diagoras

Sext. Emp. Against the Scientists 9. 53

“People say that Diagoras the Melian poet of Dithyramb was early on as god-fearing as any other person, since he began his own poem in this way: “everything happens thanks to god and chance.” But when he was harmed by someone who made a false oath and his assailant suffered nothing because of this, he began to say that “there is no god”.

Schol. in Ael. Arist. Rhet= ii 80 Dindorf

“The Diagoras in question was a philosopher. Once, when he was invited to a dinner-party by another philosopher, while his host was boiling lentil and was outside for some reason, the lentils could not be completely boiled because there was no fuel for the fire underneath them. So, Diagoras searched around and, once he found a statue of Herakles nearby, he broke it and tossed it in the fire, intoning “in addition to his twelve labors, divine Herakles now completes this thirteenth.”

Sext. Emp. Against the Scientists 9. 53

Διαγόρας δὲ ὁ Μήλιος διθυραμβοποιὸς ὥς φασι τὸ πρῶτον γενόμενος ὡς εἴ τις καὶ ἄλλος δεισιδαίμων, ὅς γε καὶ τῆς ποιήσεως ἑαυτοῦ κατήρξατο τὸν τρόπον τοῦτον· κατὰ δαίμονα καὶ τύχην πάντα τελεῖται· ἀδικηθεὶς δὲ ὑπό τινος ἐπιορκήσαντος καὶ μηδὲν ἕνεκα τούτου παθόντος μεθηρμόσατο εἰς τὸ λέγειν μὴ εἶναι θεόν.

Schol. in Ael. Arist. Rhet= ii 80 Dindorf

Διαγόρας οὗτος φιλόσοφος ἦν. κληθεὶς δέ ποτε εἰς ἑστιάσιν ὑφ᾿ ἑτέρου φιλοσόφου, ἕψοντος ἐκείνου φακῆν καὶ κατά τινα χρείαν ἔξω 〚ἐκείνου〛 χωρήσαντος, τῆς φακῆς μὴ τελέως ἑψηθῆναι δυναμένης διὰ τὸ μὴ ὑπέκκαυμα ἔχειν τὸ ὑποκείμενον πῦρ, αὐτός τε περιστραφεὶς ὧδε κἀκεῖσε καὶ τὸ τοῦ Ἡρακλέους ἄγαλμα προχείρως εὑρὼν καὶ συντρίψας ἐνίησι τῷ πυρὶ ἐπειπὼν ἐπ᾿ αὐτό· δώδεκα τοῖσιν ἄθλοις τρισκαιδέκατον τόνδ᾿ ἐτέλεσεν Ἡρακλῆς δῖος.

Image result for Ancient Greek Wooden statue hercules

The Greeks Were Poetic Thieves (or, Clement Doesn’t Get Poetry)

July 14, 2018 By in Greek, Uncategorized Tags: , , , , , , , 4 Comments

Clement of Alexandria was an early church father who wrote a book of miscellany entitled the Stromata (“turnings”). In book 6, he takes on Greek plagiarism.

Clement of Alexandria, Stromata book 6.2 (Go here for a full translation of this masterpiece)

“Come on, let us put forth the Greeks as witnesses against themselves for their theft. For when they steal their material from one another they show that they are thieves and they illustrate, even if unwillingly, how they secretly expropriate the truth from us to their own tribes. If they do not spare themselves, they will hardly spare us.

I will not mention the beliefs of philosophers, since they all agree  in writing—lest they appear ungrateful—that they have gathered the precepts of their beliefs from those that hold the greatest authority through Socrates.

Once I have offered a few testimonies of the authors most famous and most frequented among the greats and I have unveiled their thieving ways—and after I have done this through a few periods—I will turn to what remains.”

After Orpheus wrote “There is nothing more doglike and frightening than a woman” and Homer wrote in the same way “there is nothing more dreadful and doglike than a woman”. After Musaios wrote “Since craft is much better than strength”, Homer wrote “the woodcutter is much better by wit than by force”.

Again, after Musaios wrote:

In the same way that the fertile field grows plants,
Some fall from the ash-trees and in turn others grow.
So too the tribe and race of man twists and turns.

And then Homer wrote later

The wind makes some leaves fall to the ground and tree
Blooms and grows others, when the spring’s season comes
That’s the way it is with the race of men: one grows, another dies.

And after Homer said: “It ain’t right to boast over men who have been killed.” Arkhilokhos and Kratinos said, “it is not noble to brag over men who have died.”

φέρε μάρτυρας τῆς κλοπῆς αὐτοὺς καθ’ ἑαυτῶν παραστήσωμεν τοὺς ῞Ελληνας· οἱ γὰρ τὰ οἰκεῖα οὕτως ἄντικρυς παρ’ ἀλλήλων ὑφαιρούμενοι βεβαιοῦσι μὲν τὸ κλέπται εἶναι, σφετερίζεσθαι δ’ ὅμως καὶ ἄκοντες τὴν παρ’ ἡμῶν ἀλήθειαν εἰς τοὺς
ὁμοφύλους λάθρᾳ διαδείκνυνται. οἱ γὰρ μηδὲ ἑαυτῶν, σχολῇ γ’ ἂν τῶν ἡμετέρων ἀφέξονται. καὶ τὰ μὲν κατὰ φιλοσοφίαν σιωπήσομαι δόγματα, αὐτῶν ὁμολογούντων ἐγγράφως τῶν τὰς αἱρέσεις διανεμομένων, ὡς μὴ ἀχάριστοι ἐλεγχθεῖεν, παρὰ Σωκράτους εἰληφέναι τὰ κυριώτατα τῶν δογμάτων. ὀλίγοις δὲ τῶν καθωμιλημένων καὶ παρὰ τοῖς ῞Ελλησιν εὐδοκίμων ἀνδρῶν χρησάμενος μαρτυρίοις, τὸ κλεπτικὸν διελέγξας εἶδος αὐτῶν, ἀδιαφόρως τοῖς χρόνοις καταχρώμενος, ἐπὶ τὰ ἑξῆς τρέψομαι.

᾿Ορφέως τοίνυν ποιήσαντος·
ὣς οὐ κύντερον ἦν καὶ ῥίγιον ἄλλο γυναικός,
῞Ομηρος ἄντικρυς λέγει·
ὣς οὐκ αἰνότερον καὶ κύντερον ἄλλο γυναικός.
Γράψαντός τε Μουσαίου·
ὡς αἰεὶ τέχνη μέγ’ ἀμείνων ἰσχύος ἐστίν,
῞Ομηρος λέγει
μήτι τοι δρυτόμος περιγίνεται ἠὲ βίηφι.

clemensvonalexandrien

Πάλιν τοῦ Μουσαίου ποιήσαντος·
ὡς δ’ αὔτως καὶ φύλλα φύει ζείδωρος ἄρουρα·
ἄλλα μὲν ἐν μελίῃσιν ἀποφθίνει, ἄλλα δὲ φύει·
ὣς δὲ καὶ ἀνθρώπων γενεὴν καὶ φῦλον ἑλίσσει.
῞Ομηρος μεταγράφει·
φύλλα τὰ μέν τ’ ἄνεμος χαμάδις χέει, ἄλλα δέ θ’ ὕλη
τηλεθόωσα φύει, ἔαρος δ’ ἐπιγίνεται ὥρη·
ὣς ἀνδρῶν γενεὴ ἣ μὲν φύει, ἣ δ’ ἀπολήγει.
Πάλιν δ’ αὖ ῾Ομήρου εἰπόντος·
οὐχ ὁσίη κταμένοισιν ἐπ’ ἀνδράσιν εὐχετάασθαι,
᾿Αρχίλοχός τε καὶ Κρατῖνος γράφουσιν, ὃ μέν·
οὐ γὰρ ἐσθλὰ κατθανοῦσι κερτομεῖν ἐπ’ ἀνδράσιν,
Κρατῖνος δὲ ἐν τοῖς Λάκωσι·
φοβερὸν ἀνθρώποις τόδ’ αὖ,
κταμένοις ἐπ’ αἰζηοῖσι[ν] καυχᾶσθαι μέγα.
Αὖθίς τε ὁ ᾿Αρχίλοχος τὸ ῾Ομηρικὸν ἐκεῖνο μεταφέρων·
ἀασάμην, οὐδ’ αὐτὸς ἀναίνομαι· ἀντί νυ πολλῶν, ὧδέ πως γράφει·
ἤμβλακον, καί πού τινα ἄλλον ἥδ’ ἄτη κιχήσατο·

The Odyssey and the Life Governed by the Mind

June 13, 2018 By in Greek, Homer Tags: , , , , , , , Leave a comment

Philo, On Dreams 1.233

“Perhaps this is not sung truly, but it is wholly profitable and advantageous”

καὶ τάχα μὲν οὺκ ἀληθῶς, πάντως δὲ λυσιτελῶς καὶ συμφερόντως ᾄδεται

Proclus, Commentary on Plato’s Parmenides 1025.29-37

“Our soul experiences many wanderings and turns—one comes from the imagination, another emerges in the beliefs before these, and other occurs in understanding. But the life governed by the mind is free from vagrancy and this is the mystical harbor of the soul into which the poem leads Odysseus after the great wandering of his life and where we too, if we want to be saved, may find our mooring.”

Πολλαὶ οὖν αἱ πλάναι καὶ αἱ δινεύσεις τῆς ψυχῆς· ἄλλη γὰρ ἡ ἐν ταῖς φαντασίαις, ἄλλη πρὸ τούτων ἡ ἐν δόξαις, ἄλλη ἡ ἐν αὐτῇ τῇ διανοίᾳ· μόνη δὲ ἡ κατὰ νοῦν ζωὴ τὸ ἀπλανὲς ἔχει, καὶ οὗτος ὁ μυστικὸς ὅρμος τῆς ψυχῆς, εἰς ὃν καὶ ἡ ποίησις ἄγει τὸν ᾿Οδυσσέα μετὰ τὴν πολλὴν πλάνην τῆς ζωῆς, καὶ ἡμεῖς, ἐὰν ἄρα σώζεσθαι θέλωμεν, μᾶλλον ἑαυτοὺς ἀνάξομεν.

Heraclitus, Homeric Problems 70

“Generally, then, if one wants to examine it carefully, you will find Odysseus’ wandering to be an allegory. Homer has positioned Odysseus as some kind of an instrument of every kind of virtue and he has used him to philosophize, since he hated the wickedness which governs human life.

The land of the Lotus-eaters, a farm of exotic temptation, represents the temptation of pleasure through which Odysseus sailed in perfect control. He snuffs out the savage anger of each of us with the advice from his words as if cauterizing it. This anger is named the Cyclops, the one who steals away [hypoklôpôn] our faculties of reason.

What of this—does it not seem that Odysseus who ‘overcame the winds’ was the first to anticipate fair sailing through his knowledge of the stars? And he was superior to Kirkê’s drugs because he discovered a cure for addictive delicacies thanks to his deep wisdom.

And his intelligence extends even to Hades so that nothing in the underworld might go unexplored. Who listens to the Sirens and learns a diverse history of all time? Charybdis is an obvious name for luxury and endless drinking. Homer has allegorized manifold shamelessness in Skylla, which is why she would logically have a belt of dogs, guardians for her rapacity, daring, and pugnacity. The cattle of the sun are about controlling your eating—for he would not even allow starvation to be a compulsion to do injustice.

These stories were told mythically for their audiences, if someone delves into the allegorized wisdom, it will be the most useful to those who apprehend it.”

Καθόλου δὲ τὴν ᾿Οδυσσέως πλάνην, εἴ τις ἀκριβῶς ἐθέλει σκοπεῖν, ἠλληγορημένην εὑρήσει·

 πάσης γὰρ ἀρετῆς καθάπερ ὄργανόν τι τὸν ᾿Οδυσσέα παραστησάμενος ἑαυτῷ διὰ τοῦτο πεφιλοσόφηκεν, ἐπειδὴ τὰς ἐκνεμομένας τὸν ἀνθρώπινον βίον ἤχθηρε κακίας.

 ῾Ηδονὴν μέν γε, τὸ Λωτοφάγον χωρίον, ξένης γεωργὸν ἀπολαύσεως, ἣν ᾿Οδυσσεὺς ἐγκρατῶς παρέπλευσεν·  τὸν δ’ ἄγριον ἑκάστου θυμὸν ὡσπερεὶ καυτηρίῳ τῇ παραινέσει τῶν λόγων ἐπήρωσε.  Κύκλωψ δὲ οὗτος ὠνόμασται, ὁ τοὺς λογισμοὺς ὑποκλωπῶν.

     Τί δ’; οὐχὶ πρῶτος εὔδιον πλοῦν δι’ ἐπιστήμης ἀστρονόμου τεκμηράμενος ἔδοξεν ἀνέμους δεδωκέναι; Φαρμάκων τε τῶν παρὰ Κίρκης γέγονε κρείττων, ὑπὸ πολλῆς σοφίας πεμμάτων ἐπεισάκτων κακῶν λύσιν εὑρόμενος.

     ῾Η δὲ φρόνησις ἕως ῞Αιδου καταβέβηκεν, ἵνα μηδὲ τῶν νέρθεν ἀδιερεύνητον ᾖ.  Τίς δὲ Σειρήνων ἀκούει, τὰς πολυπείρους ἱστορίας παντὸς αἰῶνος ἐκμαθών;  Καὶ Χάρυβδις μὲν ἡ δάπανος ἀσωτία καὶ περὶ πότους ἄπληστος  εὐλόγως ὠνόμασται·  Σκύλλαν δὲ τὴν πολύμορφον ἀναίδειαν ἠλληγόρησε, διὸ δὴ κύνας οὐκ ἀλόγως ὑπέζωσται προτομαῖς ἁρπαγῇ, τόλμῃ καὶ πλεονεξίᾳ πεφραγμέναις·

 αἱ δ’ ἡλίου βόες ἐγκράτεια γαστρός εἰσιν, εἰ μηδὲ λιμὸν ἔσχεν ἀδικίας ἀνάγκην.

     ῝Α δὴ μυθικῶς μέν ἐστιν εἰρημένα περὶ τοὺς ἀκούοντας, εἰ δ’ ἐπὶ τὴν ἠλληγορημένην σοφίαν καταβέβηκεν, ὠφελιμώτατα τοῖς μιμουμένοις γενήσεται.

Schol. B ad Od. 13.103

“The holy cave of the Nymphs”: Some allegorize the cave as the universe, the nymphs are souls, they are also bees and the bodies are men. The two gates are the exit of souls, and one is creation, the entry point of the soul, in which no part of the body enters, but there are only souls. They are immortal. From this they call them olive—or, because of the victorious crown, or because…which is nourishing…”

ἄντρον ἱρὸν Νυμφάων] ἀλληγορικῶς λέγει ἄντρον τὸν κόσμον, νύμφας τὰς ψυχὰς, τὰς αὐτὰς καὶ μελίσσας, καὶ ἄνδρας τὰ σώματα. δύο δὲ θύρας τὴν τῶν σωμάτων ἔξοδον, ἤτοι τὴν γένεσιν, καὶ τὴν τῶν ψυχῶν εἴσοδον, ἐν ᾗ οὐδὲν τῶν σωμάτων εἰσέρχεται, μόναι δὲ αἱ ψυχαί. ἀθάνατοι γάρ εἰσι. ὅθεν καὶ ἐλαίαν φησὶν, ἢ διὰ τὸν νικητικὸν στέφανον, ἢ διὰ τὸ … ὅ ἐστι τὴν τροφὴν … B.

Image result for Ancient Greek Odysseus mind song

National Archaeological Museum, Athens 1130

Plato’s Bad Example of Courtly Fruit Lobbing

June 9, 2018 By in Greek, Uncategorized Tags: , , , , , , , , , Leave a comment

Or, how not to slide into a lady’s DMs.

Diogenes Laertius Vita Phil 1.3 (32)= Greek Anthology 5.79

“I am tossing you an apple. If you willingly love me,
Take it and share with me your virginity.
But if the worst should happen and you retreat.
Take the apple and think: its ripeness is preciously brief.”

Τῷ μήλῳ βάλλω σε· σὺ δ᾽ εἰ μὲν ἑκοῦσα φιλεῖς με,
δεξαμένη τῆς σῆς παρθενίης μετάδος·
εἰ δ᾽ ἄρ᾽, ὃ μὴ γίγνοιτο, ὀκνεῖς, τοῦτ᾽ αὐτὸ λαβοῦσα
σκέψαι τὴν ὥρην ὡς ὀλιγοχρόνιος.

Diogenes attributes a companion couplet to Plato as well; the Greek Anthology gives it to Philodemos. How do you like those, um, apples?

Greek Anthology 5.80

 “I’m an apple. Someone who fancies you sent me your way.
Nod your head, Xanthippê. You and I are both starting to fade.”

Μῆλον ἐγώ· πέμπει με φιλῶν σέ τις. ἀλλ᾽ ἐπίνευσον,
Ξανθίππη· κἀγὼ καὶ σὺ μαραινόμεθα.

Ah, those virgins who make little of apples and much of time. What would Robert Herrick say?

Image result for medieval manuscript apple

A very different apple for a very different day.

This is essentially like saying:

I have sent you some fruit
So I can have sex with you.
So take of your top
Before my gift rots
Cause we both know that you’re rotting too.

The Arrow Flight of Songs

May 5, 2018 By in Greek, Latin, Reception Tags: , , , , , Leave a comment

Henry W. Longfellow “The Arrow and the Song”,

I breathed a song into the air
It fell to earth, I knew not where;
For who has sight so keen and strong
That it can follow the flight of song?

Horace, Ars Poetica 347

“The string does not always return the sound that the hand and mind desire”.

neque chorda sonum reddit quem volt manus et mens.

Homer, Odyssey 21.407-409

“Just as a man who knows both lyre and song
easily stretches a string on a new peg
as he attaches the twisted sheep-gut to both sides
just so, without haste, Odysseus strung the great bow”

ὡς ὅτ’ ἀνὴρ φόρμιγγος ἐπιστάμενος καὶ ἀοιδῆς
ῥηϊδίως ἐτάνυσσε νέῳ περὶ κόλλοπι χορδήν,
ἅψας ἀμφοτέρωθεν ἐϋστρεφὲς ἔντερον οἰός,
ὣς ἄρ’ ἄτερ σπουδῆς τάνυσεν μέγα τόξον ᾿Οδυσσεύς.

Pindar, Olympian 2, 83-88

“Many are the swift arrows
Within the quiver
Under my arm—
They speak to those who understand,
But they lack interpreters
In every direction. Wise is the one who knows many things
by nature…”

…. πολλά μοι ὑπ’
ἀγκῶνος ὠκέα βέλη
ἔνδον ἐντὶ φαρέτρας
φωνάεντα συνετοῖσιν· ἐς δὲ τὸ πὰν ἑρμανέων
χατίζει. σοφὸς ὁ πολλὰ εἰδὼς φυᾷ·

Schol. Ad Pin. Ol. 2

“Swift arrows”: these are an allegory for poems from an archery metaphor. The quiver is his mind; the arrows are words.”

A ὠκέα βέλη: ἀλληγορεῖ ἀπὸ τῶν τόξων μεταφέρων ἐπὶ τὰ ποιήματα· φαρέτρα μὲν γὰρ ἡ διάνοια, βέλη δὲ οἱ λόγοι.

Image result for ancient greek archery vase

 

What Does it Mean to Have an Oral Homer?

April 8, 2018 By in Education, Greek, Homer Tags: , , , , , 1 Comment

The ‘modern’ Homeric ‘Question’ simmered for many centuries before it received its most clear articulation at the end of the 18th century when Wolf, who had been working on an edition of the Homeric text, published his Prolegomena.  He was one of the first to argue persuasively for the oral derivation of the Homeric poems. In the (declining) style of the time, Wolf published in Latin.

The full Latin text is available from Google books and on the Homer Multitext Project website. A fine translation was published in English in 1985/1988 by Anthony Grafton, Glenn W. Most, and James E. G. Zetzel.

Friedrich Augustus Wolf, Prolegomena ad Homerum (1795) section 23

“But what if the suspicion of a few scholars is likely, that these and the other compositions of those days were not written down but were first created by poets using memory and circulated as songs and then were ‘published’ widely by the singing of rhapsodes who were trained by their particular discipline to learn them? And if because of this, before they were fixed in writing, what if many changes naturally occurred either intentionally or by chance?

What if, for this reason itself, as soon as they began to be written, they exhibited many divergences and soon added new ones from the hasty adjustments by those who were eager to polish them and to align them with the best laws of the poetic art and their own custom And what if then this whole creation and series of two eternal songs are not of a single poet whom we are used to crediting for his genius but more from the dedication of a more polished time and thanks to the collected efforts of many—that the very songs from which the Iliad and the Odyssey were composed did not have a single author and this can be argued from likely propositions and reasons? What if, I ask, we must take up a belief different from the popular one about all of this, what then will it mean to restore the ancient gleam and original form to these poems?”

At vero, si nonnullorum probabilis est suspicio , haec et reliqua Carmina illorum temporum nullis litterarum mandata notis, sed primum a poetis memoriter facta et cantu edita, tum per rhapsodos, in iis ediscendis propria arte occupatos, canendo divulgata esse; ex quo, antequam scripto velut figerentur, plura in iis vel consilio vel casu immutari necesse esset; si hanc ipsam ob causam, statim ut scribi coepta sunt, multas diversitates habuerunt, mox novas subinde adsciverunt temeritate et coniecturis eorum, qui ea certatim expolire, et ad optimas leges poeticae artis ad suamque consuetudinem loquendi corrigere studebant; si denique totum hunc contextum ac seriem duorum perpetuorum Carminum non tam eius, cui eam tribuere consuevimus, ingenio, quam sollertiae politioris aevi et multorum coniunctis studiis deberi, neque adeo ipsas docdd, ex quibus Ilias et Odyssea compositae sunt, unum omnes auctorem habere, verisimilibus argumentis et rationibus effici potest; si, inquam, aliter de his omnibus, ac vulgo fit, existimandum est: quid tum erit, his Carminibus pristinum nitorem et germanam formam suam restituere?

Prolegomena

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