Plouthugeia: “Wealth and Health”

Some Words:

πλουθυγίεια: “wealth and health”

πλούταξ: “a rich churl”

πλούταρχος: “master of riches”

πλουτογαθής: “delighting in riches”

πλουτοκρατέομαι: “to live in a state governed by the rich”

πλουτοκρατία: “an oligarchy of wealth

πλουτοποιός: “enriching”

πλουτοτραφής: “raised on wealth”

πλουτόχθων: “rich in things of the earth”

Image result for ancient greek wealth

Some Ideas

Xenophon, Memorabilia 4.16.12

“[Socrates] believed that kingship and tyranny were both governments but that they differed from one another. For he believed that kingship was government of a willing people and according to the laws of the city, while tyranny was when people were unwilling and against the laws, but instead according to the wishes of the ruler. Whenever leaders were selected from those who meet the standards of the law, the governement is in aristocracy. When they are chosen from those who have enough property, it is a plutocracy. When they are elected from everyone, it is a democracy.”

Βασιλείαν δὲ καὶ τυραννίδα ἀρχὰς μὲν ἀμφοτέρας ἡγεῖτο εἶναι, διαφέρειν δὲ ἀλλήλων ἐνόμιζε. τὴν μὲν γὰρ ἑκόντων τε τῶν ἀνθρώπων καὶ κατὰ νόμους τῶν πόλεων ἀρχὴν βασιλείαν ἡγεῖτο, τὴν δὲ ἀκόντων τε καὶ μὴ κατὰ νόμους, ἀλλ᾿ ὅπως ὁ ἄρχων βούλοιτο, τυραννίδα. καὶ ὅπου μὲν ἐκ τῶν τὰ νόμιμα ἐπιτελούντων αἱ ἀρχαὶ καθίστανται, ταύτην μὲν τὴν πολιτείαν ἀριστοκρατίαν ἐνόμιζεν εἶναι, ὅπου δ᾿ ἐκ τιμημάτων, πλουτοκρατίαν, ὅπου δ᾿ ἐκ πάντων, δημοκρατίαν.

Sallust, Second Letter to Caesar 4

“Greed, however, is a feral beast, huge and not to be tolerated—wherever it wanders, it lays waste to cities, fields, places of worship and homes. It mixes up the human and the divine. No armies or walls can stand up to it when it pierces with its force. It despoils all portals of repute, shame, children, country and parents.”

Ceterum avaritia belua fera, immanis, intoleranda est; quo intendit, oppida, agros, fana atque domos vastat, divina cum humanis permiscet, neque exercitus neque moenia obstant, quo minus vi sua penetret; fama, pudicitia, liberis, patria atque parentibus cunctos mortalis spoliat

Dicta Catonis, 32

“Greed always loves lies, theft, and rape.”

Semper avarus amat mendacia furta rapinas

(Pseudo-)Aristotle, On Virtues and Vices

“There are three types of injustice: impiety, greed and arrogance. Impiety is offense against the gods and powers or even to those who have died, parents and country, Greed is taken what is against contracts, what is under dispute despite what one deserves. Arrogance is what makes people pursue pleasures for themselves while heaping reproach upon others.”

Ἀδικίας δέ ἐστιν εἴδη τρία, ἀσέβεια πλεονεξία ὕβρις. ἀσέβεια μὲν ἡ περὶ θεοὺς πλημμέλεια καὶ περὶ δαίμονας, ἢ περὶ τοὺς κατοιχομένους καὶ περὶ γονεῖς καὶ πατρίδα· πλεονεξία δὲ ἡ περὶ τὰ συμβόλαια, παρὰ τὴν ἀξίαν αἱρουμένη τὸ διάφορον· ὕβρις δὲ καθ᾿ ἣν τὰς ἡδονὰς αὑτοῖς παρασκευάζουσιν εἰς ὄνειδος ἄγοντες ἑτέρους,

How A Good Government Goes Bad: Solon and Sallust

Today is the second day of the virtual conference  “Teaching Leaders and Leadership Through Classics” . (You can participate by registering). In teaching courses, or in merely having conversations, it is important that we explain our basic assumptions about what a government is for.  But history–and the classics especially–is useful because it helps us see where governments go wrong.

Solon, fr. 4.32-39

“Good government makes everything well ordered and fit,
And at the same time it throws shackles on the unjust.
It levels out the rough, stops insolence, and weakens arrogance.
It causes the growing blossoms of blindness to wither.
It straightens crooked judgments and it levels out over-reaching deeds.
It stops the acts of civil conflict and
It stops the anger of grievous strife and because of it
Everything among men is wisely and appropriately done.”

Εὐνομίη δ’ εὔκοσμα καὶ ἄρτια πάντ’ ἀποφαίνει,
καὶ θαμὰ τοῖς ἀδίκοις ἀμφιτίθησι πέδας·
τραχέα λειαίνει, παύει κόρον, ὕβριν ἀμαυροῖ,
αὑαίνει δ’ ἄτης ἄνθεα φυόμενα,
εὐθύνει δὲ δίκας σκολιάς, ὑπερήφανά τ’ ἔργα
πραΰνει· παύει δ’ ἔργα διχοστασίης,
παύει δ’ ἀργαλέης ἔριδος χόλον, ἔστι δ’ ὑπ’ αὐτῆς
πάντα κατ’ ἀνθρώπους ἄρτια καὶ πινυτά.

Image result for ancient greek government buildings

Sallust, Bellum Catilinae X:

“At first the desire of power, then the desire of money increased; these were effectively the material of all evils, because avarice overturned faith, probity, and all other noble arts; in their place, it taught men to be arrogant and cruel, to neglect the gods, and to consider all things for sale. Ambition compelled many men to become liars; to hold one thing hidden in the heart, and the opposite thing at the tip of one’s tongue; to judge friends and enemies not in objective terms, but by reference to personal gain; and finally, to make a good appearance rather than to have a good mind. As these vices first began to increase, they were occasionally punished; but afterward, once the contagion had spread like a plague, the state as a whole was altered, and the government, once the noblest and most just, was made cruel and intolerable.”

Igitur primo imperi, deinde pecuniae cupido crevit: ea quasi materies omnium malorum fuere. Namque avaritia fidem, probitatem ceterasque artis bonas subvortit; pro his superbiam, crudelitatem, deos neglegere, omnia venalia habere edocuit. 5 Ambitio multos mortalis falsos fieri subegit, aliud clausum in pectore, aliud in lingua promptum habere, amicitias inimicitiasque non ex re, sed ex commodo aestumare magisque voltum quam ingenium bonum habere. Haec primo paulatim crescere, interdum vindicari; post, ubi contagio quasi pestilentia invasit, civitas inmutata, imperium ex iustissumo atque optumo crudele intolerandumque factum.

A bonus passage from Livy

Livy, Ab Urbe Condita 1.17

“Yet, despite all of their varying desires, they wanted universally to be ruled by a king, because they had not yet tasted the sweet fruit of liberty. Fear then seized the senators that the state would lack government, the army would lack a general, and that some external force would threaten them, since so many of the neighboring peoples had been provoked to anger.”

In variis voluntatibus regnari tamen omnes volebant, libertatis dulcedine nondum experta. Timor deinde patres incessit ne civitatem sine imperio, exercitum sine duce, multarum circa civitatium inritatis animis, vis aliqua externa adoriretur.

The Mind Rules All (Or Fails…)

Sallust, Bellum Jugurthinum 1

“The race of man complains wrongly about its nature, namely the fact that it is feeble in strength, limited in years and ruled more by chance than virtue. To the contrary, you can realize through contemplation that nothing else is greater or more extraordinary—that human nature lacks only perseverance instead of strength or time. The leader and ruler of mortal life is the mind. When it proceeds to glory along virtue’s path, it is fully powerful, potent and famous; it does not need fortune since fortune cannot grant or revoke honesty, perseverance, or any other good quality from any man. But a mind seized by desires is dedicated to laziness and worn by obedience to physical pleasure; accustomed to ruinous temptation for too long, when, thanks to sloth, strength, age and wit have diminished, only then is the weakness of nature at fault. Every man shifts his own responsibility to his circumstances.”

[1] Falso queritur de natura sua genus humanum, quod inbecilla atque aevi brevis forte potius quam virtute regatur. Nam contra reputando neque maius aliud neque praestabilius invenias magisque naturae industriam hominum quam vim aut tempus deesse. Sed dux atque imperator vitae mortalium animus est. Qui ubi ad gloriam virtutis via grassatur, abunde pollens potensque et clarus est neque fortuna eget, quippe quae probitatem, industriam aliasque artis bonas neque dare neque eripere cuiquam potest. Sin captus pravis cupidinibus ad inertiam et voluptates corporis pessum datus est, perniciosa libidine paulisper usus, ubi per socordiam vires tempus ingenium diffluxere, naturae infirmitas accusatur: suam quisque culpam auctores ad negotia transferunt.

BH- Zeus Olympia

I can’t help but thinking that maybe Sallust had read (or heard) the beginning of the Odyssey where Zeus complains that Aigisthus ignored divine warnings (1.32-34)

ὢ πόποι, οἷον δή νυ θεοὺς βροτοὶ αἰτιόωνται.
ἐξ ἡμέων γάρ φασι κάκ’ ἔμμεναι• οἱ δὲ καὶ αὐτοὶ
σφῇσιν ἀτασθαλίῃσιν ὑπὲρ μόρον ἄλγε’ ἔχουσιν

“Mortals! They are always blaming the gods and saying that evil comes from us when they themselves suffer pain beyond their lot because of their own recklessness.”

But, of course, there is a typically eclectic blend of Roman philosophy in Sallust’s statements: some Stoicism, an echo, perhaps, of Empedocles and much more….

Feats of Mind Beat Feats of Strength

Sallust, War with Catiline 1.1 

“All men who desire to be better than the rest of the animals should try with all their strength not to move through life in silence like cattle, creatures nature has made low and slaves to their stomachs. But all our ability resides in either mind or body: we use the mind to rule and the body as its servant; one is our common ground with the gods, the other with the beasts. For this reason, it seems better to me to seek glory through feats of intelligence instead of strength. And, since the life we experience is brief, to fashion for it a remembrance that is as robust as possible. For, while the fame of riches and beauty is fickle and weak, excellence is bright and eternal.”

 

Omnis homines, qui sese student praestare ceteris animalibus, summa ope niti decet, ne vitam silentio transeant veluti pecora, quae natura prona atque ventri oboedientia finxit. 2 Sed nostra omnis vis in animo et corpore sita est: animi imperio, corporis servitio magis utimur; alterum nobis cum dis, alterum cum beluis commune est. 3 Quo mihi rectius videtur ingeni quam virium opibus gloriam quaerere et, quoniam vita ipsa, qua fruimur, brevis est, memoriam nostri quam maxume longam efficere. 4 Nam divitiarum et formae gloria fluxa atque fragilis est, virtus clara aeternaque habetur.

Correcting Sallust: Aulus Gellius, 4.15

A Sentence from Sallust’s History, Which His Unfair Detractors Have Censured with Malignant Zeal

“The elegance of Sallust’s speeches and arrangement of words, as well as his pursuit of innovation was straightaway met with much ill-will, and many men of not inconsiderable talent tried to censure and detract from much of what he wrote. In that pursuit, they insulted him ignorantly and with malice. Nevertheless, there are some parts of Sallust which admit of some criticism, such as that which we find in his Bellum Catilina, which has the look of being written with too little attention.

The words of Sallust run: ‘And to me it seems that even though the same glory does not attend upon the writer and the doer of deeds, it nevertheless seems in the first place arduous to write history. The first difficulty is that the words must be matched to the deeds; the second is that many will think that the censure which you pass upon vices can be attributed to your own spiteful malice. When you make mention of someone’s great virtue and glory, which each reader considers easily within his own power of achieving, it will be accepted with equanimity; but if you exceed that, the reader will consider these things as contrived in the telling, and think them false.’

They say that Sallust proposed to write the reasons for which it is difficult to write history, but that – once he had listed the first cause – he simply degenerated into an enumeration of complaints. For it is not to be reckoned as a difficulty in writing history that those who read it either interpret it unfairly or think it false. They say that the composition of history should be considered “subject to false opinion” rather than “arduous.” That is because what is “arduous” is difficult in its own completion, rather than difficult because of the erroneous opinions of others.

This is what his malevolent detractors say. But Sallust does not mean by “arduous” only “difficult;” he means by “arduous” what the Greeks meant by “chalepon,” which is not just “difficult,” but also bothersome, inconvenient, and intractable. The signification of these words is not far off from the sentiment of Sallust recorded above.”

Defensa a culpa sententia ex historia Sallustii, quam iniqui eius cum insectatione maligni reprehenderint. 

1 Elegantia orationis Sallustii verborumque fingendi et novandi studium cum multa prorsus invidia fuit, multique non mediocri ingenio viri conati sunt reprehendere pleraque et obtrectare. In quibus plura inscite aut maligne vellicant. Nonnulla tamen videri possunt non indigna reprehensione; quale illud in Catilinae historia repertum est, quod habeat eam speciem quasi parum adtente dictum. Verba Sallustii haec sunt:

2 “Ac mihi quidem, tametsi haudquaquam par gloria sequitur scriptorem et auctorem rerum, tamen inprimis arduum videtur res gestas scribere: primum, quod facta dictis exaequanda sunt; dein, quia plerique, quae delicta reprehenderis, malivolentia et invidia dicta putant. Vbi de magna virtute atque gloria bonorum memores, quae sibi quisque facilia factu putat, aequo animo accipit; supra, veluti ficta, pro falsis ducit.”

3 “Proposuit” inquiunt “dicturum causas, quamobrem videatur esse arduum res gestas scribere; atque ibi cum primam causam dixerit, dein non alteram causam, sed querellas dicit. 4 Non enim causa videri debet, cur historiae opus arduum sit, quod hi, qui legunt, aut inique interpretantur quae scripta sunt, aut vera esse non credunt.” 5 Obnoxiam quippe et obiectam falsis existimationibus eam rem dicendam aiunt quam “arduam”; quia, quod est arduum, sui operis difficultate est arduum, non opinionis alienae erroribus.

6 Haec illi malivoli reprehensores dicunt. Sed “arduum” Sallustius non pro difficili tantum, sed pro eo quoque ponit, quod Graeci chalepon appellant, quod est cum difficile, tum molestum quoque et incommodum et intractabile. Quorum verborum significatio a sententia Sallustii supra scripta non abhorret.

How to End a History with a Cliffhanger: Sallust, Bellum Jugurthinum 114

The Romans fought a war in Africa against the Numidians led by their King, Jugurtha (112-104 BCE). The Romans won. Sallust tells the tale of the war, but he ends it with the ominous anticipation of future dangers:

“At that time, a battle was fought and lost against the Gauls by the generals Quintus Caepio and Gnaeus Mallius. Because of this, all of Italy quaked in fear. The Romans from that time down to our own have believed that while all other matters give way to our virtue, with the Gauls it is an issue of safety, not glory. After it was made known that the war in Numidia was concluded and that Jugurtha was being returned as a prisoner, Marius was made consul even though absent, and Gaul was set as his province. On the first day of January, he celebrated his triumph as consul in great glory. And at that moment, the hope and health of the state resided with him.”

Per idem tempus adversum Gallos ab ducibus nostris Q. Caepione et Cn. Manlio male pugnatum. Quo metu Italia omnis contremuerat. Illincque [et inde] usque ad nostram memoriam Romani sic habuere, alia omnia virtuti suae prona esse, cum Gallis pro salute, non pro gloria certare. Sed postquam bellum in Numidia confectum et Iugurtham Romam vinctum adduci nuntiatum est, Marius consul absens factus est, et ei decreta provincia Gallia, isque Kalendis Ianuariis magna gloria consul triumphavit. Et ea tempestate spes atque opes civitatis in illo sitae.

The Mind Rules All: Sallust, Bellum Jurguthinum, 1

“The race of man complains wrongly about its nature, namely the fact that it is feeble in strength, limited in years and ruled more by chance than virtue. To the contrary, you can realize through contemplation that nothing else is greater or more extraordinary—that human nature lacks only perseverance instead of strength or time. The leader and ruler of mortal life is the mind. When it proceeds to glory along virtue’s path, it is fully powerful, potent and famous; it does not need fortune since fortune cannot grant or revoke honesty, perseverance, or any other good quality from any man. But a mind seized by desires is dedicated to laziness and worn by obedience to physical pleasure; accustomed to ruinous temptation for too long, when, thanks to sloth, strength, age and wit have diminished, only then is the weakness of nature at fault. Every man shifts his own responsibility to his circumstances.”

[1] Falso queritur de natura sua genus humanum, quod inbecilla atque aevi brevis forte potius quam virtute regatur. Nam contra reputando neque maius aliud neque praestabilius invenias magisque naturae industriam hominum quam vim aut tempus deesse. Sed dux atque imperator vitae mortalium animus est. Qui ubi ad gloriam virtutis via grassatur, abunde pollens potensque et clarus est neque fortuna eget, quippe quae probitatem, industriam aliasque artis bonas neque dare neque eripere cuiquam potest. Sin captus pravis cupidinibus ad inertiam et voluptates corporis pessum datus est, perniciosa libidine paulisper usus, ubi per socordiam vires tempus ingenium diffluxere, naturae infirmitas accusatur: suam quisque culpam auctores ad negotia transferunt.

I can’t help but thinking that maybe Sallust had read (or heard) the beginning of the Odyssey where Zeus complains that Aigisthus ignored divine warnings (1.32-34)

ὢ πόποι, οἷον δή νυ θεοὺς βροτοὶ αἰτιόωνται.
ἐξ ἡμέων γάρ φασι κάκ’ ἔμμεναι• οἱ δὲ καὶ αὐτοὶ
σφῇσιν ἀτασθαλίῃσιν ὑπὲρ μόρον ἄλγε’ ἔχουσιν

“Mortals! They are always blaming the gods and saying that evil comes from us when they themselves suffer pain beyond their lot because of their own recklessness.”

But, of course, there is a typically eclectic blend of Roman philosophy in Sallust’s statements: some Stoicism, an echo, perhaps, of Empedocles and much more….

Sallust, War with Catiline 1.1: Feats of Mind Beat Feats of Strength

 

“All men who desire to be better than the rest of the animals should try with all their strength not to move through life in silence like cattle, creatures nature has made low and slaves to their stomachs. But all our ability resides in either mind or body: we use the mind to rule and the body as its servant; one is our common ground with the gods, the other with the beasts. For this reason, it seems better to me to seek glory through feats of intelligence instead of strength. And, since the life we experience is brief, to fashion for it a remembrance that is as robust as possible. For, while the fame of riches and beauty is fickle and weak, excellence is bright and eternal.”

 

 

Omnis homines, qui sese student praestare ceteris animalibus, summa ope niti decet, ne vitam silentio transeant veluti pecora, quae natura prona atque ventri oboedientia finxit. 2 Sed nostra omnis vis in animo et corpore sita est: animi imperio, corporis servitio magis utimur; alterum nobis cum dis, alterum cum beluis commune est. 3 Quo mihi rectius videtur ingeni quam virium opibus gloriam quaerere et, quoniam vita ipsa, qua fruimur, brevis est, memoriam nostri quam maxume longam efficere. 4 Nam divitiarum et formae gloria fluxa atque fragilis est, virtus clara aeternaque habetur.

Felix Dies Natalis — Sententiae Antiquae: A Pu Pu Platter from our Infancy

 

This site and its twitter feed is three years old today.  We have passed from diapers (nappies in the UK!) and a liquid diet to full sentences and a different kind of liquid diet. Here are some quotations from our first few months.

 

The first post we ever put up:

 

Homer, Iliad 22.304-5

“May I not die without a fight and without glory but after doing something big for men to come to learn about”

μὴ μὰν ἀσπουδί γε καὶ ἀκλειῶς ἀπολοίμην,

ἀλλὰ μέγα ῥέξας τι καὶ ἐσσομένοισι πυθέσθαι.

 

A good one for Halloween:

Seneca, De clementia 1.1.6

“No one can wear a mask for very long; affectation soon returns to true nature”

nemo enim potest personam diu ferre, ficta cito in naturam suam recidunt

And this made an appearance again in our aggregation of Seneca quotes.

 

A reminder to carpere diem, but in Greek:

Semonides, Fragment 3

“We have ample time to be dead yet we live our few years badly”

πολλὸς γὰρ ἥμιν ἐστι τεθνάναι χρονος

ζῶμεν δ᾿ ἀριθμῷ παῦρα κακῶς ἔτεα

 

One of our many lines about friendship:

Sallust, Catilinae coniuratio 20.4

“Wanting the same thing and also not wanting the same thing: this, ultimately, is true friendship”

idem velle atque idem nolle, ea demum firma amicitia est

 

Proof that U2 plagiarizes:

Martial, Epigrams 12.46.2

“I can’t live with you or without you”

nec tecum possum vivere nec sine te

 

A necessary does of humility:

Heraclitus, Fragment 40

“Knowing much doesn’t teach you how to think.”

πολυμαθίη νόον ἔχειν οὐ διδάσκει.

 

Existential Angst:

Pindar, Pythian 8.95

“What is a person? What is not a person? Man is a dream of a shadow”

τί δέ τις; τί δ’ οὔ τις; σκιᾶς ὄναρ / ἄνθρωπος.

 

Pithy Rumsfeldian Response:

Tacitus, Agricola 30.4

 

“Every unknown is overblown”

omne ignotum pro magnifico est

 

Because we still don’t understand this:

Pisander, fr. 9 (Hesychius 683)

“You can’t reason with Centaurs”

νοῦς οὐ παρὰ Κενταύροισι

 

Because to err is human:

 

Cicero, Philippics 12.5

“All men make mistakes; but it is fools who persist in them”

cuiusvis hominis est errare; nullius nisi insipientis perseverare in errore

 

This is for Cicero and Seneca who came to unhappy ends:

Sophocles, Electra 1007-8

“Death isn’t the most hateful thing. Worse is when someone wants to die but cannot.”

οὐ γὰρ θανεῖν ἔχθιστον, ἀλλ᾽ ὅταν θανεῖν
χρῄζων τις εἶτα μηδὲ τοῦτ᾽ ἔχῃ λαβεῖν.

 

A rejected motto:

Ovid, Ars Amatoria 1.159

“Trivialities occupy fickle minds”

para leves capiunt animos

 

From a quotable but less well-known sage:

Publilius Syrus, Sententiae M.54

“A bad plan is one that can’t be changed”

malum est consilium quod mutari non potest

 

The eternal troll of anonymous wit:

 

CIL IV, 1904

“I am amazed, wall, that you have not fallen in ruins,
you who bear the weight of so many boring inscriptions.”

admiror, paries, te non cecidisse ruinis,
qui tot scriptorum taedia sustineas.

 

Something that may or may not be true about quotation:

Horace, Ars Poetica 309

“The origin and source of good writing is good judgment”.

scribendi recte sapere est et principium et fons.

 

As good a way to start as to end:

Parmenides, fr. 6.16

 

“The path of all things goes backwards.”

…πάντων δὲ παλίντροπός ἐστι κέλευθος.

 

Thanks to everyone who has read, commented and retweeted over the past three years!

Πόλλ’ ἀγαθὰ γένοιτό ὑμῖν!

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Literary Criticism: Against the Poems of Cicero

~ 2 Comments

Reader and fellow Classics-blogger PlatoSparks inspired this post, containing commentaries on one of the most infamous lines of poetry in the ancient world:

Pseudo-Sallust, Against Cicero iii.5

“And he dares to say, “O Rome, so blessed in its birth while I was consul!” Was Rome fortunate during your consulship, Cicero? Nay, rather, unfortunate and wretched…”

Atque is […] audet dicere: “O fortunatam natam me consule Romam!” “Te consule fortunatam,” Cicero? Immo vero infelicem et miseram…

Juvenal, Satire X.122:

“O Rome, blessed in its birth while I was consul!”

He could have scorned the swords of Antonius,

if he had said everything in that way.”

‘o fortunatam natam me consule Romam’
Antoni gladios potuit contemnere, si sic
omnia dixisset…

See also yesterday’s post, http://sententiaeantiquae.com/2014/10/08/tacitus-dialogus-de-oratoribus-21-on-the-poetry-of-brutus-caesar-and-cicero/