Sulla As Dictator and the Evils of Civil War

Velleius Paterculus 2.28

“The evils of the civil war seemed to have ended when they were rekindled by Sulla’s cruelty. Once he was made dictator—and this honor had been avoided for a hundred and twenty years since the last time it had been used was one year after Hannibal quit Italy—and it is obvious that the fear which prompted the Roman people to want a dictator was less than how much they feared his power. As dictator, Sulla applied the power which earlier dictators had used only to save the country from the greatest dangers with unmeasured degrees of savagery.

He was the first—and I wish he had been the last—to discover the model of proscription with the result that in the same state in which legal recourse is available to an actor booed from the stage, in that state a price was set for the murder of a Roman citizen: he would have the most who killed the most! The reward for the killing of an enemy would be no greater than for the murder of a citizen.

In essence, each man was valued for the price of his own death. Such savagery was applied not only to those who had carried arms against them, but against many innocents too. In addition to this, the goods of the proscribed were offered for sale: children already deprived of their father’s goods were also prohibited from the right of seeking public office and, the most unjust thing of all, they had to maintain the standards of their social rank without recourse to the rights.”

Videbantur finita belli civilis mala, cum Sullae crudelitate aucta sunt. Quippe dictator creatus (cuius honoris usurpatio per annos centum et viginti intermissa; nam proximus post annum quam Hannibal Italia excesserat, uti adpareat populum Romanum usum dictatoris haud metu desiderasse tali quo timuisset potestatem) imperio, quo priores ad vindicandam maximis periculis rem publicam olim usi erant, eo in inmodicae crudelitatis licentiam usus est.3 Primus ille, et utinam ultimus, exemplum proscriptionis invenit, ut in qua civitate petularitis convicii iudicium histrioni ex albo redditur, in ea iugulati civis Romani publice constitueretur auctoramentum, plurimumque haberet, qui plurimos interemisset, neque occisi hostis quam civis uberius foret praemium Geretque quisque merces mortis suae.4 Nec tantum in eos, qui contra arma tulerant, sed in multos insontis saevitum. Adiectum etiam, ut bona proscriptorum venirent exclusique paternis opibus liberi etiam petendorum honorum iure prohiberentur simulque, quod indignissimum est, senatorum filii et onera ordinis sustinerent et iura perderent.

Sulla - Wikipedia

Endure Shame for the Sake of Friends:

Aulus Gellius, Attic Nights 1.3.21-23

“Theophrastus, in the book I already discussed, addresses the same matter which Cicero does, but more extensively and more pointedly. But he too does not make his opinion clear concerning distinguishing about a solitary and separate action—he does not use clearly established examples, but discusses classes of action in summary in close to the following:

“A small and rather thin shame or bad reputation ought to be endured if it is possible through it to be of great advantage to a friend. Certainly, the loss from a compromised sense of honor is repaid and repaired by some greater or weightier service to a friend and that momentary slip, or in a way, your damaged reputation is made whole again with the fine material of usefulness to a friend.”

21 Theophrastus autem in eo, quo dixi, libro inquisitius quidem super hac ipsa re et exactius pressiusque quam Cicero disserit. 22 Set is quoque in docendo non de unoquoque facto singillatim existimat neque certis exemplorum documentis, set generibus rerum summatim universimque utitur ad hunc ferme modum: 23 “Parva” inquit “et tenuis vel turpitudo vel infamia subeunda est, si ea re magna utilitas amico quaeri potest. Rependitur quippe et compensatur leve damnum delibatae honestatis maiore alia gravioreque in adiuvando amico honestate, minimaque illa labes et quasi lacuna famae munimentis partarum amico utilitatium solidatur.

Carpe Diem is Too Late

Seneca, Consolation ad Marciam 10.5

“The spirit must be warned that it loves things which will one day leave—no, they are already leaving. Whatever is granted to you by fortune, take it as if it has no guaranty. Seize up the pleasures of your children and allow your children to enjoy you in turn. And drink down every bit of joy without stopping.

Nothing is promised to you for this evening—I have granted too much a pledge—nothing is promised for this hour. You must hurry, we are being chased from behind. Soon this friend will be elsewhere, soon these friendships will be lost lost when the battle’s cry is raised. In truth, everything is stolen away. Poor are you fools who do not know how to live in flight.”

Saepe admonendus est animus, amet ut recessura, immo tamquam recedentia. Quicquid a fortuna datum est, tamquam exempto auctore possideas. Rapite ex liberis voluptates, fruendos vos in vicem liberis date et sine dilatione omne gaudium haurite; nihil de hodierna nocte promittitur—nimis magnam advocationem dedi—, nihil de hac hora. Festinandum est, instatur a tergo. Iam disicietur iste comitatus, iam contubernia ista sublato clamore solventur. Rapina verum omnium est; miseri nescitis in fuga vivere!

It's #MorbidMonday and here comes death riding a skeletal horse @BLMedieval Yates Thompson 6 f. 137
@BLMedieval Yates Thompson 6 f. 137

Insults Cannot Hurt the Wise

Seneca, De Constantia 5

“Serenus, if it seems apt to you, we need to distinguish injury from insult. The first is more serious by its nature and the other is lighter and an issue only for the overly sensitive because people are not wounded but offended. Some spirits are nevertheless so fragile and vain that they believe nothing is more bitter. For this reason you will find an enslaved person who would prefer lashes to fists and believes death and beatings more tolerable than insulting words.

The situation has gone to such a point of ridiculousness that we are harmed not just by pain but by opinion about pain like children whom dark shadows and the appearance of masks or changed appearances terrify! We are people moved to tears by somewhat painful words touching our ears, by rude signs with fingers, and other things which the ignorant rush from in panicked error.

Injury means to do someone evil; but wisdom allows no space for evil because the only evil it recognizes is debasement, which is incapable of entering anywhere virtue and truth already live.”

Dividamus, si tibi videtur, Serene, iniuriam a contumelia. Prior illa natura gravior est, haec levior et tantum delicatis gravis, qua non laeduntur homines sed offenduntur. Tanta est tamen animorum dissolutio et vanitas, ut quidam nihil acerbius putent. Sic invenies servum qui flagellis quam colaphis caedi malit et qui mortem ac verbera tolerabiliora credat quam contumeliosa verba. Ad tantas ineptias perventum est, ut non dolore tantum sed doloris opinione vexemur more puerorum, quibus metum incutit umbra et personarum deformitas et depravata facies, lacrimas vero evocant nomina parum grata auribus et digitorum motus et alia quae impetu quodam erroris improvidi refugiunt. Iniuria propositum hoc habet aliquem malo adficere; malo autem sapientia non relinquit locum, unum enim illi malum est turpitudo, quae intrare eo ubi iam virtus honestumque est non potest.

File:Bust of Seneca, Italian c.1700, Albertinum, Dresden.jpg
Bust of Seneca, Italian c.1700, Albertinum, Dresden

Pliny on the Utility of Gossip

Pliny, Epistle 18 to Fadius Rufinus 12

“You now have all the city’s rumors: for all our gossip is Tullus. His estate sale is hotly anticipated. For he had so much that on that day when he purchased the largest gardens he also filled them with the most and most ancient statues. These were works of finest beauty in which he had forgotten!

If you have any news you think is worthy of sharing, don’t keep it from me. For human ears are always pleased by news, and we use these examples to learn the art of living. Farewell.”

Habes omnes fabulas urbis; nam sunt omnes fabulae Tullus. Exspectatur auctio: fuit enim tam copiosus, ut amplissimos hortos eodem quo emerat die instruxerit plurimis et antiquissimis statuis; tantum illi pulcherrimorum operum in horreis quae neglegebat. Invicem tu, si quid istic epistula dignum, ne gravare. Nam cum aures hominum novitate laetantur, tum ad rationem vitae exemplis erudimur. Vale.

Gossip
BL MS Royal 6 E VII

 

The Sickness of the Soul: Cicero on Irrational Hate

Cicero, Tusculan Disputations 5.25-6 (Full text on the Scaife viewer)

“Furthermore, for these things it is believed that their opposites are born from fear, just as in hatred of women as in the Misogunos of Atilius or that against the whole race of humankind which we have heard that Timon who is called the Misanthrope felt or even being inhospitable.

All these diseases of the soul develop from a special fear of those things which people fear and then hate. They define a disease of the soul, moreover, as a vehement belief about a thing which is not desired even though it is anticipated powerfully, a belief which is constant and deeply held.”

Quae autem sunt his contraria, ea nasci putantur a metu, ut odium mulierum, quale in Μισογύνῳ Atilii1 est, ut in hominum universum genus, quod accepimus de Timone, qui μισάνθρωπος appellatur, ut inhospitalitas est: quae omnes aegrotationes animi ex quodam metu nascuntur earum rerum, quas fugiunt et oderunt. Definiunt autem animi aegrotationem opinationem vehementem de re non expetenda, tamquam valde expetenda sit, inhaerentem et penitus insitam.

Royal 15 D V   f. 107v
2nd half of the 15th century, Royal MS 15 D V, f. 107v

A Slave Revolt in the Bath

Pliny describes an attack by slaves with little empathy and comes to a dehumanizing conclusion. Here is some excellent advice on how to teach and write about slavery  from P. Gabrielle Foreman (@profgabrielle). I have not followed all of the advice in the translation in an effort to convey Pliny’s tone.

Pliny the Younger, Letters, 3.14

“This terrible news deserves more than just a letter: Lucius Macedo, a former praetor has been overcome by his own slaves. He was an arrogant and harsh slave owner, one who remembered too little—or maybe too much—that his own father was enslaved. He was bathing in his Formian villa. Suddenly, the slaves stood around him. One attacked his throat; another beat his face; others struck his chest, gut, and—foul to report—they also struck his genitals.

When they believed he was dead, they left him to lie out cooking on the pavement just to see if he was alive or not. Whether he was conscious or not or just pretending not to be, he stayed there without moving, making them confident that he was completely dead. At that point he was taken out as if he were overcome by the heat. His more faithful slaves took him as his concubines rushed around with screaming and wailing. He was revived by such voices and perhaps the cooler place, and then seemed to believe it was safe to show he was alive with a glance of the eyes or some movement of the body.

The slaves fled and a great number of them have been caught while the others are being actively sought. Macedo himself was resuscitated for a few days and only with great labor. But he did not die without the comfort of vengeance, since he lived with the punishment meted out as if they had murdered him. You see here how many dangers and insults we are exposed to. There is no one who can feel safe just because he is gentle or restrained: slave owners are murdered not because of reason but because of an inclination toward crime.”

1 Rem atrocem nec tantum epistula dignam Larcius Macedo vir praetorius a servis suis passus est, superbus alioqui dominus et saevus, et qui servisse patrem suum parum, immo nimium meminisset. 2 Lavabatur in villa Formiana. Repente eum servi circumsistunt. Alius fauces invadit, alius os verberat, alius pectus et ventrem, atque etiam (foedum dictu) verenda contundit; et cum exanimem putarent, abiciunt in fervens pavimentum, ut experirentur an viveret. Ille sive quia non sentiebat, sive quia se non sentire simulabat, immobilis et extentus fidem 3 peractae mortis implevit. Tum demum quasi aestu solutus effertur; excipiunt servi fideliores, concubinae cum ululatu et clamore concurrunt. Ita et vocibus excitatus et recreatus loci frigore sublatis oculis agitatoque corpore vivere se (et iam tutum erat) confitetur.
Diffugiunt servi; quorum magna pars comprehensa est, ceteri requiruntur. Ipse paucis diebus aegre focilatus non sine ultionis solacio decessit 5ita vivus vindicatus, ut occisi solent. Vides quot periculis quot contumeliis quot ludibriis simus obnoxii; nec est quod quisquam possit esse securus, quia sit remissus et mitis; non enim iudicio domini sed scelere perimuntur.

Listen to the letter read aloud here on librivox  (h/t to Dr. Liv Yarrow, @profyarrow,  for that tip)

Thanks to @wophugus for bringing up this passage when discussing Dani Bostick’s essay on Slave Auctions and the Junior Classical League

Here’s another Letter from Pliny to show how his causal discussion of purchasing an enslaved person:

Pliny, Letters 1.21: To Plinius Paternus

“I place the highest value on the judgment of your mind and eyes, not just because—and don’t primp about this—it is great, but because it is as full of insight as mine is!

All jokes aside, I think the slaves whom I would buy at your advice look pretty good, but whether they are worthwhile remains to be seen: When it comes to a slave’s worth, it is better judged by the ears than the eyes. Goodbye!”

Plinius Plinio Paterno Suo S.

Ut animi tui iudicio sic oculorum plurimum tribuo, non quia multum (ne tibi placeas) sed quia tantum quantum ego sapis; quamquam hoc quoque multum est. Omissis iocis credo decentes esse servos, qui sunt empti mihi ex consilio tuo. Superest ut frugi sint, quod de venalibus melius auribus quam oculis iudicatur. Vale.

https://twitter.com/wophugus/status/1189285330974924801?s=20

File:Roman collared slaves - Ashmolean Museum.jpg
Roman collared slaves, Ashmolean museum

Treating Sickness of the Mind

Cicero, Tusculan Disputations 3.1

“What can I think is the reason, Brutus, that since we consist of soul and body an art for the care and keeping of the body has been sought out and its utility has been accredited to the discovery of the immortal gods, but a art of healing for the soul as not as much been desired because its discover nor has it been practiced once it was known, nor has it been applauded with gratitude by so many, and has in fact been held with suspicion or anger by most?

Is this because we judge the body’s sickness and sorrow with the mind but we cannot use the body to sense sickness of the spirit? The outcome is that the mind must render judgment on itself at that moment when the very tool it needs to do this is sick.

But if nature had crafted us at birth to be able to see the soul itself and to perceive it with it as our guide to complete the course of life, there would clear be no one who would require argument and doctrine. As it stands we have received a tiny spark of understanding that we put out so fast because we are twisted by bad habits and opinions that none of nature’s light remains.

Truly, the seeds of virtue are implanted naturally within us and if we let them develop nature would guide us to a happy life. But, still, we find ourselves taken out into the light in a world of evil and the most twisted ideas possible so that it seems like we sucked down madness with our nurse’s milk. When we go with our parents and are given over to teachers, we have already been so steeped in different fallacies that truth has to yield to vanity and nature bows before the confirmation of opinions.”

Quidnam esse, Brute, causae putem cur, cum constemus ex animo et corpore, corporis curandi tuendique causa quaesita sit ars atque eius utilitas deorum immortalium inventioni consecrata, animi autem medicina nec tam desiderata sit, ante quam inventa, nec tam culta, postea quam cognita est, nec tam multis grata et probata, pluribus etiam suspecta et invisa? An quod corporis gravitatem et dolorem animo iudicamus, animi morbum corpore non sentimus? Ita fit ut animus de se ipse tum iudicet, cum id ipsum, quo iudicatur, aegrotet.

Quod si tales nos natura genuisset, ut eam ipsam intueri et perspicere eademque optima duce cursum vitae conficere possemus, haud erat sane quod quisquam rationem ac doctrinam requireret. Nunc parvulos nobis dedit igniculos, quos celeriter malis moribus opinionibusque depravati sic restinguimus, ut nusquam naturae lumen appareat. Sunt enim ingeniis nostris semina innata virtutum, quae si adolescere liceret, ipsa nos ad beatam vitam natura perduceret: nunc autem, simul atque editi in lucem et suscepti sumus, in omni continuo pravitate et in summa opinionum perversitate versamur, ut paene cum lacte nutricis errorem suxisse videamur. Cum vero parentibus redditi, dein magistris traditi sumus, tum ita variis imbuimur erroribus, ut vanitati veritas et opinioni confirmatae natura ipsa cedat.

File:Extraordinary Popular Delusions V1 page 79.png
From “Extraordinary Popular Delusions”

Stumbling After Pleasure Like a Drunk Looking for Home

Why not?

Boethius, Consolation of Philosophy III. 38-55

“Now all good things dependent upon the body may be understood as we have said. Strength and size seem to confer prominence; beauty and speed bring fame; health brings pleasure. It is clear that happiness alone is sought through all of these qualities. For whatever any man seeks foremost is the very thing he believes is the greatest good. But we have then defined the greatest good as happiness, which is why each man judges the state of happiness to be the very thing he desires beyond all else.

Therefore, you have laid bare before your eyes the basic shape of human happiness: wealth, honor, power, glory and pleasure. When Epicurus examined these things, he decided that his highest good was pleasure because all others seemed to bring enjoyment to the mind. But I return to human desires: for human minds even when the memory is hazy still seeks its own good but, just like a drunk, does not know which path will lead home. Certainly how can those who struggle not to lack anything seem to do wrong?”

Iam vero corporis bona promptum est ut ad superiora referantur. Robur enim magnitudoque videtur praestare valentiam, pulchritudo atque velocitas celebritatem, salubritas voluptatem; quibus omnibus solam beatitudinem desiderari liquet. Nam quod quisque prae ceteris petit, id summum esse iudicat bonum. Sed summum bonum beatitudinem esse definivimus; quare beatum esse iudicat statum quem prae ceteris quisque desiderat.

Habes igitur ante oculos propositam fere formam felicitatis humanae—opes, honores, potentiam, gloriam, voluptates. Quae quidem sola considerans Epicurus consequenter sibi summum bonum voluptatem esse constituit, quod cetera omnia iucunditatem animo videantur afferre. Sed ad hominum studia revertor, quorum animus etsi caligante memoria tamen bonum suum repetit, sed velut ebrius domum quo tramite revertatur ignorat. Num enim videntur errare hi qui nihilo indigere nituntur?

 

Image result for boethius

Modesty and Shame are For The Weak

Sallust, Letter to Caesar 1

“Enough has been said about the war. When it comes to peace, since you and all your people are still working on this, I beg you first to think about what kind of thing you are considering. Thus, once you have separated the good from the bad, you can take an open road to the truth. I am of the following opinion: since everything which is born dies, citizens will wage war against their fellow citizens since the fate of Rome’s ruin has come in this storm. In their tired and wounded state, the people will be easy prey for a king or a foreign nation. There is no other way that the whole world or all the races united together could challenge or defeat this empire.

Therefore, you must establish the advantages of harmony and cast aside the horrors of strife. This can happen if you remove the freedom of excessive expenditure and seizures, not by holding people to ancient standards which have long been a joke thanks to our corrupted habits, but if you make each person’s current assets the boundary for his expenditures. It is currently the habit for young men to think it extremely fine to spend someone else’s money and to deny nothing to their own desire and other people’s requests, and, moreover, to believe that this behavior is virtuous and noble even as they think that modesty and shame are for the weak”

De bello satis dictum. De pace firmanda quoniam tuque et omnes tui agitatis, primum id quaeso, considera quale sit de quo consultas; ita bonis malisque dimotis patenti via ad verum perges. Ego sic existimo: quoniam orta omnia intereunt, qua tempestate urbi Romanae fatum excidii adventarit, civis cum civibus manus conserturos, ita defessos et exsanguis regi aut nationi praedae futuros. Aliter non orbis terrarum neque cunctae gentes conglobatae movere aut contundere queunt hoc imperium. Firmanda igitur sunt vel concordiae bona et discordiae mala expellenda. Id ita eveniet, si sumptuum et rapinarum licentiam dempseris, non ad vetera instituta revocans, quae iam pridem corruptis moribus ludibrio sunt, sed si suam quoique rem familiarem finem sumptuum statueris; quoniam is incessit mos, ut homines adulescentuli sua atque aliena consumere, nihil libidinei atque aliis rogantibus denegare pulcherrimum putent, eam virtutem et magnitudinem animi, pudorem atque modestiam pro socordia aestiment.

Modern Statue of Sallust