Disrupt This! Bronze-Guts and Endless Books

New publisher Spines aims to ‘disrupt’ industry by using AI to publish 8,000 books in 2025 alone

You don’t need computers to do this. you just need a colon made of bronze

From the Suda

“Didymus, son of Didymus the fishmonger. He was an Aristarchian grammarian in Alexandria. He lived around the time of Antony and Cicero until the age of Augustus. He was called “Bronze-guts” because of his sedulousness for books: they claim that he wrote over three thousand, five-hundred books.”

Δίδυμος, Διδύμου ταριχοπώλου, γραμματικὸς ᾿Αριστάρχειος,᾿Αλεξανδρεύς, γεγονὼς ἐπὶ ᾿Αντωνίου καὶ Κικέρωνος καὶ ἕως Αὐγούστου· Χαλκέντερος κληθεὶς διὰ τὴν περὶ τὰ βιβλία ἐπιμονήν· φασὶ γὰρ αὐτὸν συγγεγραφέναι ὑπὲρ τὰ τρισχίλια πεντακόσια βιβλία.

Seneca, Moral Epistle 88

“But, truly, the knowledge of many disciplines is pleasurable”. Ok, then, let’s keep only what is necessary from these arts. Do you think that the person who considers superficial matters equal to useful ones and for this reason makes his home a museum of expensive products is reprehensible but not the man who is obsessed with the superfluous aspects of academia? To want to know more than is enough is a kind of excessive delusion.

Why? Well, this extreme pursuit of the liberal arts makes people annoying, wordy, bad-mannered, and overly self-satisfied, even though they have not learned the basics because they pursue the useless.

The scholar Didymus wrote four thousand books. I would pity him if had only read that many useless works. In these books he searched for Homer’s homeland, the real mother of Aeneas, whether Anacreon is more licentious or just drunk, whether Sappho was promiscuous and other various questions which, if you learned them, would have been necessarily forgotten. Go on, don’t say life is long. No, when you turn to your own people too, I will show you many things which should be pruned back with an ax.”

“At enim delectat artium notitia multarum.” Tantum itaque ex illis retineamus, quantum necessarium est. An tu existimas reprendendum, qui supervacua usibus conparat et pretiosarum rerum pompam in domo explicat, non putas eum, qui occupatus est in supervacua litterarum supellectile? Plus scire velle quam sit satis, intemperantiae genus est.

Quid? Quod ista liberalium artium consectatio molestos, verbosos, intempestivos, sibi placentes facit et ideo non discentes necessaria, quia supervacua didicerunt. Quattuor milia librorum Didymus grammaticus scripsit. Misererer, si tam multa supervacua legisset. In his libris de patria Homeri quaeritur, in his de Aeneae matre vera, in his libidinosior Anacreon an ebriosior vixerit, in his an Sappho publica fuerit, et alia, quae erant dediscenda, si scires. I nunc et longam esse vitam nega. Sed ad nostros quoque cum perveneris, ostendam multa securibus recidenda.

Retreat or Resist? Seneca and Plutarch Disagree on Peace of Mind

How do we maintain equanimity in the midst of chaos? 

Seneca, Moral Epistle 94.68-69

“Don’t believe it is possible for anyone to be happy because of someone else’s unhappiness. These examples placed before our ears and ears, must be taken apart—we have to empty our hearts of the corrupting tales that fill them. Virtue must be introduced into the place they held—a virtue which can uproot these lies and contrafactual ideologies; a virtue which may separate us from the people whom we have trusted too much, to return us to sane beliefs.

This is wisdom, truly: to be returned to a prior state and to that place from where public sickness dislodged us. A great part of health is to have rejected the champions of madness and to have abandoned that union which was destructive for everyone involved.”

Non est quod credas quemquam fieri aliena infelicitate felicem. Omnia ista exempla, quae oculis atque auribus nostris ingeruntur, retexenda sunt et plenum malis sermonibus pectus exhauriendum. Inducenda in occupatum locum virtus, quae mendacia et contra verum placentia exstirpet, quae nos a populo, cui nimis credimus, separet ac sinceris opinionibus reddat. Hoc est enim sapientia, in naturam converti et eo restitui,unde publicus error expulerit. Magna pars sanitatis est hortatores insaniae reliquisse et ex isto coitu invicem noxio procul abisse.

Seneca seems to be unfamiliar with schadenfreude (probably because it was a Greek word). Or, perhaps he refuses to acknowledge it as real tranquility. Plutarch may have agreed that Seneca’s prescription was good for attaining ataraxia, but Plutarch does not see it as a efficacious for mental health. 

Plutarch, On the Tranquility of the Mind 465c-d

“The one who said that “it is necessary that someone who would be tranquil avoid doing much both in private and public” makes tranquility extremely pricey for us since its price is doing nothing. This would be like advising a sick man “Wretch, stay unmoving in your sheets” [Eur. Orestes 258.].

And certainly, depriving the body of experience is bad medicine for mental illness. The doctor of the mind is no better who would relieve it of trouble and pain through laziness, softness and the betrayal of friends, relatives and country. Therefore, it is also a lie that tranquility comes to those who don’t do much. For it would be necessary for women to be more tranquil than men since they do most everything at home….”

Ὁ μὲν οὖν εἰπὼν ὅτι “δεῖ τὸν εὐθυμεῖσθαι μέλλοντα μὴ πολλὰ πρήσσειν μήτε ἰδίῃ μήτε ξυνῇ,” πρῶτον μὲν ἡμῖν πολυτελῆ τὴν εὐθυμίαν καθίστησι, γινομένην ὤνιον ἀπραξίας· οἷον ἀρρώστῳ παραινῶν ἑκάστῳ
μέν᾿, ὦ ταλαίπωρ᾿, ἀτρέμα σοῖς ἐν δεμνίοις.
καίτοι κακὸν μὲν ἀναισθησία σώματος φάρμακον ἀπονοίας· οὐδὲν δὲ βελτίων ψυχῆς ἰατρὸς ὁ ῥᾳθυμίᾳ καὶ μαλακίᾳ καὶ προδοσίᾳ φίλων καὶ οἰκείων καὶ πατρίδος ἐξαιρῶν τὸ ταραχῶδες αὐτῆς καὶ λυπηρόν.
Ἔπειτα καὶ ψεῦδός ἐστι τὸ εὐθυμεῖν τοὺς μὴ πολλὰ πράσσοντας. ἔδει γὰρ εὐθυμοτέρας εἶναι γυναῖκας ἀνδρῶν οἰκουρίᾳ τὰ πολλὰ συνούσας·

Taking the Mind Down from the Shelf

Seneca, Moral Epistles 72.1-2

“The thing you were asking me about used to be clear enough because I had learned it so well. But I haven’t checked my memory for a while and it isn’t coming back to me so easily. I seem to have turned out like those books that are stuck together from sitting in place. My mind must be unrolled and what ever has been put there should be perused on occasion so it is ready whenever it needs to be used.

So, let’s talk about something else now, since that topic requires a lot of attention and hard work. Once I can spend a longer time in the same place, I’ll take up your question. There are some topics you can write about even when you are traveling; but others require a chair, time, and quiet.

But, still, something should be done even on days like these, filled as that are from beginning to end. There’s no time when new distractions won’t appear. We plant them and many shoots spring up from one. We keep closing our own tasks, claiming “As soon as I finish this, I will turn to serious work” or “If I ever complete this annoying task, I will dedicate myself to study.”

Quod quaeris a me, liquebat mihi, sic rem edidiceram, per se. Sed diu non retemptavi memoriam meam, itaque non facile me sequitur. Quod evenit libris situ cohaerentibus, hoc evenisse mihi sentio; explicandus est animus et quaecumque apud illum deposita sunt, subinde excuti debent, ut parata sint, quotiens usus exegerit. Ergo hoc in praesentia differamus; multum enim operae, multum diligentiae poscit. Cum primum longiorem eodem loco speravero moram, tunc istud in manus sumam. Quaedam enim sunt, quae possis et in cisio scribere. Quaedam lectum et otium et secretum desiderant. Nihilominus his quoque occupatis diebus agatur aliquid et quidem totis. Numquam enim non succedent occupationes novae; serimus illas, itaque ex una exeunt plures. Deinde ipsi nobis dilationem damus: “cum hoc peregero, toto animo incumbam “et” si hanc rem molestam composuero, studio me dabo.”

button choice meme with seneca choosing over options of "serious work" or "mundane tasks"

 

Rushing Ahead To Fall Behind

Seneca, Moral Epistles 45.6-7

“If there is anything that can make a life happy, it is the good in its own right. For it cannot be debased into evil. How do we mess this up, when everyone wants a happy life? It is because people mistake the means to happiness for the thing itself–while they seek it, they flee it.

Although the summit of a happy life may be unshakeable safety, unbothered by events, most people collect the causes of anxiety and don’t merely carry their baggage through the dangerous journey of life, but gather more! They are always falling further away from the state they seek and the more they try the more they get in their own way and fall back. This is how it goes if you rush into a labyrinth: speed itself ensnares you. Goodbye.”

 Si quid est, quod vitam beatam potest facere, id bonum est suo iure. Depravari enim in malum non potest. Quid est ergo, in quo erratur, cum omnes beatam vitam optent? Quod instrumenta eius pro ipsa habent et illam, dum petunt, fugiunt. Nam cum summa vitae beatae sit solida securitas et eius inconcussa fiducia, sollicitudinis colligunt causas et per insidiosum iter vitae non tantum ferunt sarcinas, sed trahunt; ita longius ab effectu eius, quod petunt, semper abscedunt et quo plus operae inpenderunt, hoc se magis impediunt et feruntur retro. Quod evenit in labyrintho properantibus; ipsa illos velocitas inplicat. Vale.

gif of a stick figure sisphyus trying to push a stone up a hill and having it fall back

Taking the Mind Down from the Shelf

Seneca, Moral Epistles 72.1-2

“The thing you were asking me about used to be clear enough because I had learned it so well. But I haven’t checked my memory for a while and it isn’t coming back to me so easily. I seem to have turned out like those books that are stuck together from sitting in place. My mind must be unrolled and what ever has been put there should be perused on occasion so it is ready whenever it needs to be used.

So, let’s talk about something else now, since that topic requires a lot of attention and hard work. Once I can spend a longer time in the same place, I’ll take up your question. There are some topics you can write about even when you are traveling; but others require a chair, time, and quiet.

But, still, something should be done even on days like these, filled as that are from beginning to end. There’s no time when new distractions won’t appear. We plant them and many shoots spring up from one. We keep closing our own tasks, claiming “As soon as I finish this, I will turn to serious work” or “If I ever complete this annoying task, I will dedicate myself to study.”

Quod quaeris a me, liquebat mihi, sic rem edidiceram, per se. Sed diu non retemptavi memoriam meam, itaque non facile me sequitur. Quod evenit libris situ cohaerentibus, hoc evenisse mihi sentio; explicandus est animus et quaecumque apud illum deposita sunt, subinde excuti debent, ut parata sint, quotiens usus exegerit. Ergo hoc in praesentia differamus; multum enim operae, multum diligentiae poscit. Cum primum longiorem eodem loco speravero moram, tunc istud in manus sumam. Quaedam enim sunt, quae possis et in cisio scribere. Quaedam lectum et otium et secretum desiderant. Nihilominus his quoque occupatis diebus agatur aliquid et quidem totis. Numquam enim non succedent occupationes novae; serimus illas, itaque ex una exeunt plures. Deinde ipsi nobis dilationem damus: “cum hoc peregero, toto animo incumbam “et” si hanc rem molestam composuero, studio me dabo.”

button choice meme with seneca choosing over options of "serious work" or "mundane tasks"

 

Grief Fatigue and Limits to Mourning

Seneca, Moral Epistle 63.12-14

“You have buried someone you loved; seek someone else you can love. It is better to replace a friend than mourn one. I know that what I am about to add is extremely cliched, but I won’t avoid it just because many have said it. Whoever makes no end to grief intentionally, finds one in time. The most shameful cure for grief for a wise person is being worn out by sorrow. I would prefer that you give up on pain rather than it give up on you and, further, that you stop it as soon as possible, since even if you desire to keep it up, you can’t go on for long.

Our ancestors decided that a year is a long enough time for a woman to mourn, not so that they may weep that long, but for no longer. There was no limit given to men because no amount was considered right. Still, for all those women who could not barely be pulled away from a corpse, how many can you find whose tears outlasted a month?

Nothing inspires hatred as quickly as grief. When it is new, it finds compassion and draws people to itself; but once it becomes constant, it turns into a joke, and not without reason. It seems either faked or foolish.

I am writing these words to you even though I was the one who was so undone by weeping for my dearest friend Annaeus Serenius that I must include myself among the list of people whom sorrow defeated, against my wishes. Today I speak out against my action and I know that the reason I mourned so much was that I didn’t even suspect his death would come before mine. My only thought was that he was younger than me by a lot, as if the fates kept track of the order in which we were born!”

Quem amabas, extulisti; quaere, quem ames. Satius est amicum reparare quam flere. Scio pertritum iam hoc esse, quod adiecturus sum, non ideo tamen praetermittam, quia ab omnibus dictum est: finem dolendi etiam qui consilio non fecerat, tempore invenit. Turpissimum autem est in homine prudente remedium maeroris lassitudo maerendi. Malo relinquas dolorem quam ab illo relinquaris, et quam primum id facere desiste, quod etiam si voles, diu facere non poteris. Annum feminis ad Iugendum constituere maiores, non ut tam diu lugerent, sed ne diutius; viris nullum legitimum tempus est, quia nullum honestum. Quam tamen mihi ex illis mulierculis dabis vix retractis a rogo, vix a cadavere revulsis, cui lacrimae in totum mensem duraverint? Nulla res citius in odium venit quam dolor, qui recens consolatorem invenit et aliquos ad se adducit, inveteratus vero deridetur, nec inmerito. Aut enim simulatus aut stultus est.

Haec tibi scribo is, qui Annaeum Serenum, carissimum mihi, tam inmodice flevi, ut, quod minime velim, inter exempla sim eorum, quos dolor vicit. Hodie autem factum meum damno et intellego maximam mihi causam sic lugendi fuisse, quod numquam cogitaveram mori eum ante me posse. Hoc unum mihi occurrebat, minorem esse et multo minorem, tamquam ordinem fata servarent.

Picture of a fragment of a Roman wall painting. Two women incline their heads toward each other
Roman wall painting of women gossiping. Getty Villa 96.AG.302

Rushing Ahead To Fall Behind

Seneca, Moral Epistles 45.6-7

“If there is anything that can make a life happy, it is the good in its own right. For it cannot be debased into evil. How do we mess this up, when everyone wants a happy life? It is because people mistake the means to happiness for the thing itself–while they seek it, they flee it.

Although the summit of a happy life may be unshakeable safety, unbothered by events, most people collect the causes of anxiety and don’t merely carry their baggage through the dangerous journey of life, but gather more! They are always falling further away from the state they seek and the more they try the more they get in their own way and fall back. This is how it goes if you rush into a labyrinth: speed itself ensnares you. Goodbye.”

 Si quid est, quod vitam beatam potest facere, id bonum est suo iure. Depravari enim in malum non potest. Quid est ergo, in quo erratur, cum omnes beatam vitam optent? Quod instrumenta eius pro ipsa habent et illam, dum petunt, fugiunt. Nam cum summa vitae beatae sit solida securitas et eius inconcussa fiducia, sollicitudinis colligunt causas et per insidiosum iter vitae non tantum ferunt sarcinas, sed trahunt; ita longius ab effectu eius, quod petunt, semper abscedunt et quo plus operae inpenderunt, hoc se magis impediunt et feruntur retro. Quod evenit in labyrintho properantibus; ipsa illos velocitas inplicat. Vale.

gif of a stick figure sisphyus trying to push a stone up a hill and having it fall back

On Kindness, Some Roman Words

Seneca, De Beata Vita 3

“Nature commands me to bring help to all people. What difference is it whether they are slaves, born free or freed, whether laws made then free or friends did? Wherever there is a human being, there is a place for kindness.”

Hominibus prodesse natura me iubet. Servi liberine sint hi, ingenui an libertini, iustae libertatis an inter amicos datae, quid refert? Ubicumque homo est, ibi benefici locus est.

Cicero, Laws 1.18

“Where shall we find a kind man if no one acts kindly for anyone else? Where is the grateful man, if those who return a good turn are not actually thankful to those whom they thank? Where is that sacred thing friendship if the friend himself is not loved with the whole heart for his own sake, as the saying going? Why then should a friend be abandoned an rejected when there is no longer an expectation from benefits and profits? What could be more monstrous than this?”

Ubi enim beneficus, si nemo alterius causa benigne facit? ubi gratus, si non eum ipsi cernunt grati, cui referunt gratiam? ubi illa sancta amicitia, si non ipse amicus per se amatur toto pectore, ut dicitur? qui etiam deserendus et abiciendus est desperatis emolumentis et fructibus; quo quid potest dici immanius?

Dicta Catonis 15

“Remember to tell the tale of another’s kindness many times
But whatever kind deed you do for others, keep quiet.”

Officium alterius multis narrare memento;
at quaecumque aliis benefeceris ipse, sileto.

Image result for ancient roman friendship wall painting

Retreat or Resist? Seneca and Plutarch Disagree on Peace of Mind

How do we maintain equanimity in the midst of chaos? 

Seneca, Moral Epistle 94.68-69

“Don’t believe it is possible for anyone to be happy because of someone else’s unhappiness. These examples placed before our ears and ears, must be taken apart—we have to empty our hearts of the corrupting tales that fill them. Virtue must be introduced into the place they held—a virtue which can uproot these lies and contrafactual ideologies; a virtue which may separate us from the people whom we have trusted too much, to return us to sane beliefs.

This is wisdom, truly: to be returned to a prior state and to that place from where public sickness dislodged us. A great part of health is to have rejected the champions of madness and to have abandoned that union which was destructive for everyone involved.”

Non est quod credas quemquam fieri aliena infelicitate felicem. Omnia ista exempla, quae oculis atque auribus nostris ingeruntur, retexenda sunt et plenum malis sermonibus pectus exhauriendum. Inducenda in occupatum locum virtus, quae mendacia et contra verum placentia exstirpet, quae nos a populo, cui nimis credimus, separet ac sinceris opinionibus reddat. Hoc est enim sapientia, in naturam converti et eo restitui,unde publicus error expulerit. Magna pars sanitatis est hortatores insaniae reliquisse et ex isto coitu invicem noxio procul abisse.

Seneca seems to be unfamiliar with schadenfreude (probably because it was a Greek word). Or, perhaps he refuses to acknowledge it as real tranquility. Plutarch may have agreed that Seneca’s prescription was good for attaining ataraxia, but Plutarch does not see it as a efficacious for mental health. 

Plutarch, On the Tranquility of the Mind 465c-d

“The one who said that “it is necessary that someone who would be tranquil avoid doing much both in private and public” makes tranquility extremely pricey for us since its price is doing nothing. This would be like advising a sick man “Wretch, stay unmoving in your sheets” [Eur. Orestes 258.].

And certainly, depriving the body of experience is bad medicine for mental illness. The doctor of the mind is no better who would relieve it of trouble and pain through laziness, softness and the betrayal of friends, relatives and country. Therefore, it is also a lie that tranquility comes to those who don’t do much. For it would be necessary for women to be more tranquil than men since they do most everything at home….”

Ὁ μὲν οὖν εἰπὼν ὅτι “δεῖ τὸν εὐθυμεῖσθαι μέλλοντα μὴ πολλὰ πρήσσειν μήτε ἰδίῃ μήτε ξυνῇ,” πρῶτον μὲν ἡμῖν πολυτελῆ τὴν εὐθυμίαν καθίστησι, γινομένην ὤνιον ἀπραξίας· οἷον ἀρρώστῳ παραινῶν ἑκάστῳ
μέν᾿, ὦ ταλαίπωρ᾿, ἀτρέμα σοῖς ἐν δεμνίοις.
καίτοι κακὸν μὲν ἀναισθησία σώματος φάρμακον ἀπονοίας· οὐδὲν δὲ βελτίων ψυχῆς ἰατρὸς ὁ ῥᾳθυμίᾳ καὶ μαλακίᾳ καὶ προδοσίᾳ φίλων καὶ οἰκείων καὶ πατρίδος ἐξαιρῶν τὸ ταραχῶδες αὐτῆς καὶ λυπηρόν.
Ἔπειτα καὶ ψεῦδός ἐστι τὸ εὐθυμεῖν τοὺς μὴ πολλὰ πράσσοντας. ἔδει γὰρ εὐθυμοτέρας εἶναι γυναῖκας ἀνδρῶν οἰκουρίᾳ τὰ πολλὰ συνούσας·

Well Enough to Read, Well Enough to Write?

A few more passages from Seneca on reading and writing, following up on Seneca’s injunction to alternate between the two.

Moral Epistle 45

“You complain that there’s a lack of books where you are. It is not how many books, but how many good ones you have that makes a difference. A short reading list has advantages; variety brings entertainment. One who reaches his desired place should follow one path and not go roam over many. This is not to travel, but to wander.”

Librorum istic inopiam esse quereris. Non refert, quam multos, sed quam bonos habeas; lectio certa prodest, varia delectat. Qui, quo destinavit, pervenire vult, unam sequatur viam, non per multas vagetur. Non ire istuc, sed errare est.

Moral Epistle 83

“Today has been whole: no one has stolen any part at all from me. The whole day was spent in reading and rest. There was a little bit given to exercise. For this nominal amount, I give thanks to old age. It is not a big deal for me: as soon as I have moved, I am tired.”

Hodiernus dies solidus est; nemo ex illo quicquam mihi eripuit. Totus inter stratum lectionemque divisus est. Minimum exercitationi corporis datum, et hoc nomine ago gratias senectuti: non magno mihi constat; cum me movi, lassus sum

Moral Epistle 65

“Yesterday I spent the day in poor health: it occupied me until noon. After noon, it gave in to me. So, first, I tested my mind with reading. Then, when I handled this, I dared to push myself, or perhaps indulge myself, more: I wrote something…”

Hesternum diem divisi cum mala valetudine; antemeridianum illa sibi vindicavit, postmeridiano mihi cessit. Itaque lectione primum temptavi animum. Deinde cum hanc recepisset, plus illi imperare ausus sum, immo permittere; aliquid scripsi

Hybrid eagle, holding open book | Book of Hours | France, Paris | ca. 1420-1425 | The Morgan Library & Museum
Hybrid eagle, holding open book | Book of Hours | France, Paris | ca. 1420-1425 | The Morgan Library & Museum