Nossis is one of the best attested woman poets from the ancient world. Don’t feel bad if you haven’t heard of her.
Greek Anthology, 6.353
“Melinna herself is here. Look how her pure face
Seems to glance gently at me.
How faithfully she looks like her mother in every way.
Whenever children equal their parents it is beautiful.”
“Stranger, if you sail to the city of beautiful dances, Mytilene,
The city which fed Sappho, the the Graces’ flower,
Tell them that the land of Lokris bore for the Muses
A woman her equal, by the name of Nossis. Go!”
“I expect that Aphrodite will be pleased to receive
As an offering from Samutha, the band that held her hair.
For it is well made and smells sweetly of nektar,
That very nektar she uses to anoint beautiful Adonis.”
“Let’s leave for the temple and go to see Aphrodite’s
Sculpture—how it is made so finely in gold.
Polyarkhis dedicated it after she earned great
wealth from the native glory of her body.”
Diogenes Laertius Vita Phil 1.3 [Plato 31] and Athenaeus 589e
“I have a lover from Kolophôn named Arkheanassa—
Potent lust rests even on her wrinkles
Poor wretches who met her during the first sailing
Of her youth—what a conflagration you passed through!”
The Greek Anth. 7.217 attributes a slightly different version to Asclepiades
“I have Arkheanassa, a lover from Kolophôn—
Sweet lust rests even on her wrinkles
Oh lovers who harvested the fruit of her youth
At first bloom—what a conflagration you passed through!”
According to Aelian, Plato’s career as a poet was cut short (Varia Historia 2.30); but note, though there is mention of epic and tragedy, the anecdote makes no claims for lyric and elegy:
“Plato, the son of Ariston, at first pursued poetry and used to write heroic verse. But he soon burned it all because he despised it, since he reckoned that his poetry was far inferior when compared to Homer’s. He then tried tragedy and even completed a tetralogy, and he was about to enter the competition, even to the point of giving the verses to actors. But right before the Dionysia, he went and heard Socrates; and once he was seized by that Siren, he not only withdrew from the competition, but he also gave up the writing of tragedy for good to immerse himself in philosophy.”
“Tyrtaeus, a son of Arkhembrotos, Laconian or Milesian. An elegiac poet and an aulos player. The story goes that he used his songs to encourage the Spartans while they were fighting the Messenians and he made them stronger. He is really ancient, contemporaneous with the so-called Seven Sages, or even older. He peaked around the time of the 35th Olympiad. He wrote a Constitution for the Spartans and precepts in elegiac poems as a well as martial songs, 5 books worth.
Tyrtaeus: The Spartans swore to either seize Messenia or die trying. When Apollo prophesied that they should take a general from the Athenians, they took the poet Tyrtaeus, a disabled man. He helped them take Messenia by encouraging them to excellence. They razed the city and converted the warriors into Helots.”
“That Tyrtaeus was Athenian, a humble person in his fortune. He was a teacher with a disability who was despised in Athens. Apollo prophesied to the Lakedaimonians to send for him–at that time when they were fighting the Messenians and were in great danger–because he would be just enough for them to figure out what would be advantageous. He ordered them to use him as an advisor.”
the biographical tradition that makes Tyrtaeus foreign to Laconia may be rooted in his poetic dialect. Tyrtaeus–unlike, say, Alcman–does not present a Doric dialect, but instead an Ionian dialect closer to the Panhellenic poetic forms favored by Homer and Hesiod. The stories attached to him can be seen, I think, as a individuated biographical allegory for Panhellenism.
East Greek [Ionian] perfume container shaped like a warrior’s head with helmet. 7th century BCE [?] Rhodes Archaeological Museum
“When it comes to poets, who is ignorant that Lucilius has some grace, Albucius to rather dry, Lucretius is sublime, and Pacuvius just average, while Accius’ work is uneven and Ennius is protean? Sallust has also written history in a structured way while Pictor is random, Claudius writes charmingly, and Antias is unpleasant; Sisenna writes too long, Cato has many words in tandem and Caelius leaves them unconnected. When it comes to polemic, Cato rages, Cicero chortles, Gracchus attacks, Calbus picks fights.
Perhaps you don’t think much of these examples. Why? Don’t philosophers use different manners of speaking? Zeno is the most expansive in illustration; Socrates is the most contrary in his arguments; Diogenes is super fast at criticizing; Heraclitus was obscure to the point of clouding up everything; Pythagoras was amazing at making everything sacred with mysterious symbols; Clitomachus so agnostic as to doubt everything.
What would these wisest of wise guys do if they were forced away from their individual style and method? What if Socrates couldn’t argue, if Zeno wouldn’t expatiate, if Diogenes couldn’t carp, if Pythagoras couldn’t make anything sacred, if Heraclitus was forbidden to obfuscate and Clitomachus had to make up his mind?”
In poetis autem quis ignorat ut gracilis sit Lucilius, Albucius aridus, sublimis Lucretius, mediocris Pacuvius, inaequalis Accius, Ennius multiformis? Historiam quoque scripsere Sallustius structe Pictor incondite, Claudius lepide Antias invenuste, Sisenna longinque, verbis Cato multiiugis Caelius singulis. Contionatur autem Cato infeste, Gracchus turbulente, Tullius copiose. Iam in iudiciis saevit idem Cato, triumphat Cicero, tumultuatur Gracchus, Calvus rixatur.
Sed haec exempla fortasse contemnas. Quid? philosophi ipsi nonne diverso genere orationis usi sunt? Zeno ad docendum plenissimus, Socrates ad coarguendum captiosissimus, Diogenes ad | exprobrandum promptissimus, Heraclitus obscurus involvere omnia, Pythagoras mirificus clandestinis signis sancire omnia, Clitomachus anceps in dubium vocare omnia. Quidnam igitur agerent isti ipsi sapientissimi viri, si de suo quisque more atque instituto deducerentur? Socrates ne coargueret, Zeno ne disceptaret, Diogenes ne increparet, ne quid Pythagoras sanciret, ne quid Heraclitus absconderet, ne quid Clitomachus ambigeret?
“Sappho: some claim she is the daughter of Simon, others, Eumenus, while others name Eeriguios, Semos, Kamon, Etarkhos, or Skamandronumos. Her mother was Kleis. She was a Lesbian from Eressos and a lyric poet who peaked around the 42nd Olympiad [c. 612-608 BCE] at the same time that Alcaeus, Stesichorus, and Pittakos where still alive. She had three brothers: Larikhos, Kharaksos, and Eurugios. She was married to a super rich guy named Kerkulas. He was a merchant from Andros. She had a daughter with him who was named Kleis. She had three girlfriends: Atthis, Telesippa, and Margara. Her friendship with them earned her a bad reputation. Her students included Anagora the Milesian, Gongula of Colophon, and Eunika of Salamis. She composed nine books of lyric poems and was the first to use the pletctrum. She also wrote epigrams, elegies, iambs, and monodies.”
Sappho reading, detail of the Vari vase. National Archaeological Museum in Athens 1260
P. Oxy. 1800 fr. 1[περὶ Σαπφ]οῦς
“Sappho was a Lesbian by birth, fromt he city of Mytilene. Her father was Skamandros, or Skamandronumos, according to some. She had three brothers: Eriguios, Larikhos, and the oldest Kharaksos. He sailed to Egypt because of his obsession with Dorikha on whom he spared no expense. But Sappho took more joy in Larikohs. She had a daughter named Kleis after her own mother. She has been accused by some of being strange in her manner and a lover of women. It appears that her looks were worthy of contempt and that she was very ugly, dusky in appearance and extremely short.”
Soma Samuel Orlay Petrich, Sappho, 1880 [Hungarian National galleryMaximus of Tyre, Orations 18.9
“What could the love of Sappho be other than that Socratic erotic art? For they seem to me to have loved in their own ways, she loved women and he loved men. For they both used to say that they loved many and were caught up by beautiful things. What Alkibiades, Kharmides, and Phaidros were to him is exactly what Gurrina, Atthis and Anaktoria were to her! What the rivals Prodikos, Gorgias, Thrasymakhos and Protagoras were to Socrates is exactly what Gorgo and Andromeda were to Sappho. Sometimes she refutes them, other times she is ironic just like Socrates.”
The following is not really a single poem but rather a collection of lines cited in Athenaeus, Plutarch and others and attributed to Cleobulina
Cleobulina fr. 3.1
“I have seen a man fashioning bronze on another man with fire
Fitting it so well that he joined them in the blood.
I saw a man stealing and deceiving violently—
To accomplish this with violence is the most just thing.
A donkey corpse struck me on the ear with its horny shin.”
These lines are poetic riddles: the first one, according to Athenaeus, is about using a cupping glass to draw blood to the surface of the skin) the last one is about a Phrygian flute (which was made from a donkey bone)
Nossis is one of the best attested woman poets from the ancient world. Don’t feel bad if you haven’t heard of her.
Greek Anthology, 6.353
“Melinna herself is here. Look how her pure face
Seems to glance gently at me.
How faithfully she looks like her mother in every way.
Whenever children equal their parents it is beautiful.”
“Stranger, if you sail to the city of beautiful dances, Mytilene,
The city which fed Sappho, the the Graces’ flower,
Tell them that the land of Lokris bore for the Muses
A woman her equal, by the name of Nossis. Go!”
“I expect that Aphrodite will be pleased to receive
As an offering from Samutha, the band that held her hair.
For it is well made and smells sweetly of nektar,
That very nektar she uses to anoint beautiful Adonis.”
“Let’s leave for the temple and go to see Aphrodite’s
Sculpture—how it is made so finely in gold.
Polyarkhis dedicated it after she earned great
wealth from the native glory of her body.”
“There is also the story that when the people of Mitylene allowed Pittacus to have half the land over which he fought in single combat, he would not take it. Instead, he assigned an equal portion to each man, saying that an “equal amount is greater than more”. For, since he took the measure of what was greater by fairness not by profit, he judged wisely. He believed that fame and safety would follow equality while gossip and fear followed greed, and they would have quickly reclaimed his gift.”
Cf. Diogenes Laertius, Lives of the Philosophers 1.75
“Then, the Mityleneans honored Pittakos powerfully and gave the rule of the state to him alone. During the ten years he held power, he also corrected the constitution and then surrendered power even though he lived ten years more. The Mityleneans gave him some land, but he donated it as sacred. The plot is called after his name even today. Sôsicrates says that he cut off a little bit for himself, saying that “half is greater than the whole.”
The idea of “half being greater than the whole” is likely proverbial, showing up as well in Hesiod’s Works and Days where the narrator uses it when he complains about how the judges act unfairly in their evaluation of cases (by taking bribes): “the fools don’t know how much greater the half is than the whole” νήπιοι, οὐδὲ ἴσασιν ὅσῳ πλέον ἥμισυ παντὸς.
Diodorus Siculus’ statement that “an equal part is greater than more” is probably a clever departure from the Hesiodic statement. Hesiod’s statement seems to be about greed (wanting more than your due), as glossed by Michael Apostolius:
13.77
“They don’t know how much greater the half is than the whole”: [this is a proverb used] for those who desire more and lose what they have.
A unifying theme between the two versions is that in early Greek culture that which is isos is not fair in terms of being equal but it possesses equity in terms of being proper to the recipient’s social status. So, Diodorus’ isos share can map out onto Hesiod’s “half” share.
Another proverbial moment for Pittakos:
Diodorus Siculus, History 9.12.3
“When Pittacus finally caught up with the poet Alcaeus, a man especially hateful to him who had mocked him savagely in his poems, he released him, remarking that forgiveness is a better choice than vengeance.”
“Although it is possible to use the whole planet to offer examples of Roman cruelty, it is not useless to learn of foreign instances in summary. The Spartans ordered that the books of Archilochus were to be expelled from their state because they believed that they were insufficiently modest and were also shameful reading.
They did not want their children’s minds to be filled with these ideas in case they might harm their characters more than it sharpened their wits. For this reason they exiled the greatest or nearly greatest poet because he wounded a household he hated with vulgar curses.”
Ceterum etsi Romanae severitatis exemplis totus terrarum orbis instrui potest, tamen externa summatim cognosse fastidio non sit. Lacedaemonii libros Archilochi e civitate sua exportari iusserunt, quod eorum parum verecundam ac pudicam lectionem arbitrabantur: noluerunt enim ea liberorum suorum animos imbui, ne plus moribus noceret quam ingeniis prodesset. itaque maximum poetam aut certe summo proximum, quia domum sibi invisam obscenis maledictis laceraverat, carminum exsilio multarunt.
Valerius Maximus’ account is somewhat different from the story most people know. Where he seems to take issue with Archilochus’ invective and his salacious content, others claim the issue was his cowardice. Plutarch claims that Archilochus was expelled from Sparta for this poem:
Fr. 5
“Some Saian takes joy the the shield, that blameless weapon
I left next to a bush unwillingly.
But I rescued myself. What does that shield matter to me?
Fuck it. I’ll buy no worse a shield next time.”
![East Greek [Ionian] perfume container shaped like a warrior's head with helmet. Clay/terracota head of warrior with helmet](https://i0.wp.com/sententiaeantiquae.com/wp-content/uploads/2022/09/East_Greek_plastic_aryballos_-_helmeted_head_of_warrior_-_Rhodos_AM_-_02.jpg?ssl=1)
