Chance, Wealth and the Wise Man: More Maxims

More of Epicurus’ Maxims from Diogenes Laertius’ Lives of the Eminent Philosophers

“Chance only briefly impedes the wise man—reason has selected for him what is most important, it guides him throughout his life and will guide him.”

XVI. Βραχέα σοφῷ τύχη παρεμπίπτει, τὰ δὲ μέγιστα καὶ κυριώτατα ὁ λογισμὸς διῴκηκε καὶ κατὰ τὸν συνεχῆ χρόνον τοῦ βίου διοικεῖ καὶ διοικήσει.

“The just man is the least agitated; the unjust full of the most trouble.”

XVII. ῾Ο δίκαιος ἀταρακτότατος, ὁ δ’ ἄδικος πλείστης ταραχῆς γέμων.

“Pleasure for the flesh will not increase once pain from want has been removed, but it can only be varied. The contemplation of these things [which bring pleasure] and their concomitants, however, produces the limit of pleasure for the mind, insofar as it is those very things that also bring the mind the greatest fears.”

XVIII. Οὐκ ἐπαύξεται ἐν τῇ σαρκὶ ἡ ἡδονὴ ἐπειδὰν ἅπαξ τὸ κατ’ ἔνδειαν ἀλγοῦν ἐξαιρεθῇ, ἀλλὰ μόνον ποικίλλεται. τῆς δὲ διανοίας τὸ πέρας τὸ κατὰ τὴν ἡδονὴν ἀπεγέννησεν ἥ τε τούτων αὐτῶν ἐκλόγισις καὶ τῶν ὁμογενῶν τούτοις ὅσα τοὺς μεγίστους φόβους παρεσκεύαζε τῇ διανοίᾳ.

“It is not possible that the man who has transgressed one of the laws we have in common—not harming or being harmed—to believe that he will get away with it, even if he already has ten thousand times to the present day. It will be unclear whether or not he will escape right up until he dies.”

XXXV. Οὐκ ἔστι τὸν λάθρᾳ τι ποιοῦντα ὧν συνέθεντο πρὸς ἀλλήλους εἰς τὸ μὴ βλάπτειν μηδὲ βλάπτεσθαι πιστεύειν ὅτι λήσει, κἂν μυριάκις ἐπὶ τοῦ παρόντος λανθάνῃ. μέχρι μὲν καταστροφῆς ἄδηλον εἰ καὶ λήσει.

Image result for Ancient Greek Epicurus fear

Diogenes Laertius 10.2

“Apollodorus the Epicurian writes in his first book of On the Life of Epicurus that the philosopher turned to the study of philosophy when he noted that his teachers could not explain to him the meaning of Chaos in Hesiod.”

᾿Απολλόδωρος δ’ ὁ ᾿Επικούρειος ἐν τῷ πρώτῳ περὶ τοῦ ᾿Επικούρου βίου φησὶν ἐλθεῖν αὐτὸν ἐπὶ φιλοσοφίαν καταγνόντα τῶν γραμματιστῶν ἐπειδὴ μὴ ἐδυνήθησαν ἑρμηνεῦσαι αὐτῷ τὰ περὶ τοῦ παρ’ ῾Ησιόδῳ χάους.

10.6

“I cannot conceive what the good is if I separate it from the pleasures of taste, from the pleasures of sex, from the pleasures of sound, or those of beautiful bodies.”

Οὐ γὰρ ἔγωγε ἔχω τί νοήσω τἀγαθόν, ἀφαιρῶν μὲν τὰς διὰ χυλῶν ἡδονάς, ἀφαιρῶν δὲ τὰς δι᾽ ἀφροδισίων καὶ τὰς δι᾽ ἀκροαμάτων καὶ τὰς διὰ μορφῆς.

Wisdom is the Offspring of Experience and Memory

from Aulus Gellius, Attic Nights 13.8

The poet Afranius wisely and elegantly said that Wisdom is the daughter of Experience and Memory

The poet Afranius expressed himself exceptionally and most truthfully concerning the creation and cultivation of wisdom, that it is the daughter of Experience and Memory. For, with that claim, he shows that whoever wishes to be wise in human matters does not need merely books and training in rhetoric and philosophy, but must also become familiar with and practiced in understanding and facing the rest of life as well—to remember with conviction all of its actions and outcomes and from that to learn and take counsel from what the actual dangers of life teach, not just what books and teachers have attempted to represent through their empty words and fictions, like those in farces or dreams. The lines are from a Roman comedy by Afranius, called the Chair: “Experience fathered me; Memory gave birth to me; the Greeks call me Sophia, I am wisdom in Rome.”

There is a similar sentiment from Pacuvius which the philosopher Macedo, a good man and a close friend, used to think should be written above the entries of all the temples: “I hate men of base work and philosophical sentiment”. He said this because nothing was more shameful or intolerable than the fact that lazy and useless people veiled in beard and cloak should turn the basic foundations of philosophy into games of the tongue and words and then, even as they were dripping with faults, loudly renounce others’ vices.”

 

rom-owlmosaicsm
“Whooooo needs some wisdom?”

Quod Afranius poeta prudenter et lepide Sapientiam filiam esse Vsus et Memoriae dixit.

  1. Eximie hoc atque verissime Afranius poeta de gignenda conparandaque sapientia opinatus est, quod eam filiam esse Vsus et Memoriae dixit. II. Eo namque argumento demonstrat, qui sapiens rerum esse humanarum velit, non libris solis neque disciplinis rhetoricis dialecticisque opus esse, sed oportere cum versari quoque exercerique in rebus comminus noscendis periclitandisque eaque omnia acta et eventa firmiter meminisse et proinde sapere atque consulere ex his, quae pericula ipsa rerum docuerint, non quae libri tantum aut magistri per quasdam inanitates verborum et imaginum tamquam in mimo aut in somnio deblateraverint. III. Versus Afranii sunt in togata, cui Sellae nomen est:

Vsus me genuit, mater peperit Memoria,

Sophiam vocant me Grai, vos Sapientiam.

Item versus est in eandem ferme sententiam Pacuvii, quem Macedo philosophus, vir bonus, familiaris meus, scribi debere censebat pro foribus omnium templorum: ego odi homines ignava opera et philosopha sententia. V. Nihil enim fieri posse indignius neque intolerantius dicebat, quam quod homines ignavi ac desides operti barba et pallio mores et emolumenta philosophiae in linguae verborumque artes converterent et vitia facundissime accusarent intercutibus ipsi vitiis madentes.

Wisdom is the Offspring of Experience and Memory

from Aulus Gellius, Attic Nights 13.8

The poet Afranius wisely and elegantly said that Wisdom is the daughter of Experience and Memory

The poet Afranius expressed himself exceptionally and most truthfully concerning the creation and cultivation of wisdom, that it is the daughter of Experience and Memory. For, with that claim, he shows that whoever wishes to be wise in human matters does not need merely books and training in rhetoric and philosophy, but must also become familiar with and practiced in understanding and facing the rest of life as well—to remember with conviction all of its actions and outcomes and from that to learn and take counsel from what the actual dangers of life teach, not just what books and teachers have attempted to represent through their empty words and fictions, like those in farces or dreams. The lines are from a Roman comedy by Afranius, called the Chair: “Experience fathered me; Memory gave birth to me; the Greeks call me Sophia, I am wisdom in Rome.”

There is a similar sentiment from Pacuvius which the philosopher Macedo, a good man and a close friend, used to think should be written above the entries of all the temples: “I hate men of base work and philosophical sentiment”. He said this because nothing was more shameful or intolerable than the fact that lazy and useless people veiled in beard and cloak should turn the basic foundations of philosophy into games of the tongue and words and then, even as they were dripping with faults, loudly renounce others’ vices.”

 

Quod Afranius poeta prudenter et lepide Sapientiam filiam esse Vsus et Memoriae dixit.

 

  1. Eximie hoc atque verissime Afranius poeta de gignenda conparandaque sapientia opinatus est, quod eam filiam esse Vsus et Memoriae dixit. II. Eo namque argumento demonstrat, qui sapiens rerum esse humanarum velit, non libris solis neque disciplinis rhetoricis dialecticisque opus esse, sed oportere cum versari quoque exercerique in rebus comminus noscendis periclitandisque eaque omnia acta et eventa firmiter meminisse et proinde sapere atque consulere ex his, quae pericula ipsa rerum docuerint, non quae libri tantum aut magistri per quasdam inanitates verborum et imaginum tamquam in mimo aut in somnio deblateraverint. III. Versus Afranii sunt in togata, cui Sellae nomen est:

 

Vsus me genuit, mater peperit Memoria,

Sophiam vocant me Grai, vos Sapientiam.

 

Item versus est in eandem ferme sententiam Pacuvii, quem Macedo philosophus, vir bonus, familiaris meus, scribi debere censebat pro foribus omnium templorum: ego odi homines ignava opera et philosopha sententia. V. Nihil enim fieri posse indignius neque intolerantius dicebat, quam quod homines ignavi ac desides operti barba et pallio mores et emolumenta philosophiae in linguae verborumque artes converterent et vitia facundissime accusarent intercutibus ipsi vitiis madentes.

“Only a Fool Would Ask the God…” Plato and Xenophon on Socrates (According to Athenaeus)

In another passage (Apol. 21a), Plato says that Chaerophon asked the Pythia if anyone was wiser than Socrates and that she answered that no one was. In this, as well, Xenophon says something different (Apol.14): “When Chaerophon once asked about me at Delphi, Apollo answered that no one of the present men was more just or wise.”

How is it sensible or persuasive that Socrates, who agreed that he knew nothing, was declared the wisest of all men by the god who knows everything? If this is wisdom, knowing nothing, then knowing everything is foolishness. What need was there for Chaerophon to ask the god about Socrates? It is because itwas right to Believe Socrates when he said about himself that he was not wise. “For the man who would ask such things of a god is a fool”.

Is this the face of a fool?
Is this the face of a fool?

κἀν ἄλλοις δ’ ὁ Πλάτων φησὶ (apol. p. 21 a) Χαιρεφῶντα ἐρωτῆσαι τὴν Πυθίαν εἴ τις εἴη Σωκράτους σοφώτερος· καὶ τὴν ἀνελεῖν μηδένα. κἀν τούτοις δὲ μὴ συμφωνῶν Ξενοφῶν φησι (apol. 14)· ‘Χαιρεφῶντος γάρ ποτε ἐπερωτήσαντος ἐν Δελφοῖς ὑπὲρ ἐμοῦ, ἀνεῖλεν ὁ ᾿Απόλλων <πολλῶν> παρόντων μηδένα εἶναι ἀνθρώπων ἐμοῦ μήτε δικαιότερον μήτε σωφρονέστερον.’ πῶς οὖν εὔλογον ἢ πιθανὸν Σωκράτη τὸν ὁμολογοῦντα μηδὲν ἐπίστασθαι σοφώτατον ἁπάντων ὑπὸ τοῦ πάντα ἐπισταμένου θεοῦ ἀναρρηθῆναι; εἰ γὰρ τοῦτό ἐστι σοφία, τὸ μηδὲν εἰδέναι, τὸ πάντα εἰδέναι φαυλότης ἂν εἴη. τίς δ’ ἦν χρεία τῷ Χαιρεφῶντι παρενοχλεῖν τὸν θεὸν περὶ Σωκράτους πυνθανόμενον; αὐτὸς γὰρ ἦν ἀξιόπιστος ὑπὲρ αὑτοῦ λέγων ὡς οὔκ ἐστι σοφός. ‘βλὰξ γάρ τις ἦν τοιαῦτ’ ἐρωτῶν τὸν θεόν,’

Wealth or Wisdom? You Can Lose Possessions…(More Seasonal Advice)

From the fragments of Theognetus, another poet so forgotten that he has no home on Wikipedia. But Athenaeus preserves a fragment (3.63)

“Theognetus is responding to these kinds of people when he writes in the Phantom or the Money-Lover:

‘Man, you’re killing me! You are packed full of little speeches
From the Stoa Poikile and you’re sick.
“Wealth is not any man’s possession, it is frost.
Wisdom is truly yours, it is ice, No one ever
Lost wisdom once he found it.” Fuck me!
What kind of a philosopher has god housed me with?
You learned your letters in reverse, wretch.
Your books have turned your life upside down.
You have philosophized nonsense to heaven and earth.
They don’t give a shit about your words.’

πρὸς οὓς καὶ Θεόγνητος ἐν Φάσματι ἢ Φιλαργύρῳ φησὶν ἐκ τούτων (IV 549 M)·

ἄνθρωπ’, ἀπολεῖς με. τῶν γὰρ ἐκ τῆς ποικίλης
στοᾶς λογαρίων ἀναπεπλησμένος νοσεῖς·
‘ἀλλότριόν ἐσθ’ ὁ πλοῦτος ἀνθρώπῳ, πάχνη·
σοφία δ’ ἴδιον, κρύσταλλος. οὐθεὶς πώποτε
ταύτην λαβὼν ἀπώλεσ’.’ ὦ τάλας ἐγώ,
οἵῳ μ’ ὁ δαίμων φιλοσόφῳ συνῴκισεν.
ἐπαρίστερ’ ἔμαθες, ὦ πόνηρε, γράμματα·
ἀντέστροφέν σου τὸν βίον τὰ βιβλία·
πεφιλοσόφηκας γῇ τε κοὐρανῷ λαλῶν,
οἷς οὐθέν ἐστιν ἐπιμελὲς τῶν λόγων.’

Politics, Ancient and Modern: Men See Wealth as an Indicator of Wisdom (Euripides, fr. 327)

Thus fragment from Euripides’ lost Danae speaks to some of the less pleasant truths about modern politics (and attests to some rather ancient continuities).

“Truly, men love to take the words
Of wealthy men as wisdom, and yet when
Some poor man from a lesser house speaks well
They laugh. But I have often noticed
That poor men are wiser than the rich
And that those who make small offerings to the gods
Are more pious than those who slaughter bulls.”

φιλοῦσι γάρ τοι τῶν μὲν ὀλβίων βροτοὶ
σοφοὺς τίθεσθαι τοὺς λόγους, ὅταν δέ τις
λειτῶν ἀπ’ οἴκων εὖ λέγῃ πένης ἀνήρ,
γελᾶν· ἐγὼ δὲ πολλάκις σοφωτέρους
πένητας ἄνδρας εἰσορῶ τῶν πλουσίων
καὶ <τοὺς> θεοῖσι μικρὰ θύοντας τέλη
τῶν βουθυτούντων ὄντας εὐσεβεστέρους.

Upon Entering A Classroom: Unsolicited Reflections on Teaching

[This is a revision of an earlier post]

Next week, I start my 18th semester of teaching at my institution. This also means I am well into my second decade of teaching. At the same time, my collaborator and co-conspirator Palaiophron is starting a new position as a Latin teacher in a local high school.

As is my custom, the coming semester fills me with excitement, anxiety and just a little bit of dread. But then again, I started on my teaching journey in the same way. So, before many of us throughout the country (and the world) prepare to return to classrooms, I need to review my thoughts about teaching. (In part to ready myself for an Ancient Greek classroom of over 35 students!).

We all know that technology, politics, and money are changing the way we think, talk and approach the classroom. In applications for positions and awards, the ‘statement of teaching philosophy’ is all the rage; but most of us who practice as teachers, I suspect, operate from a mixture of experience and precept, observation and reaction. Whatever happens outside, we know that teaching is about human beings learning from each other.

So, below, I have gathered my basic precepts, some classical topoi they resonate with, and some very basic explanations. This is unsolicited and probably unneeded, but I write it as much to remind myself as anything else.

“Men become good more from practice than nature.”
ἐκ μελέτης πλείους ἢ φύσεως ἀγαθοί (Critias, fr. 9)

Continue reading “Upon Entering A Classroom: Unsolicited Reflections on Teaching”

“What’s this got to do with Helen?” Four Passages from Euripides Iphigenia at Aulis

346-348
“…It isn’t right that
A well-born man change his ways when attempting great deeds:
No, he should at that moment be steadfast, especially to his friends
Since a men is most able to help his friends when he does well.”

…ἄνδρα δ᾽ οὐ χρεὼν
τὸν ἀγαθὸν πράσσοντα μεγάλα τοὺς τρόπους μεθιστάναι,
ἀλλὰ καὶ βέβαιον εἶναι τότε μάλιστα τοῖς φίλοις,
ἡνίκ᾽ ὠφελεῖν μάλιστα δυνατός ἐστιν εὐτυχῶν.

This sounds nice and sententious. But remember that Menelaos is trying to convince Agamemnon to kill his daughter.

494: “What does your daughter have to do with Helen?”

…τί δ’ ῾Ελένης παρθένωι τῆι σῆι μέτα;

524-527
Agamemnon: “The offspring of Sisyphus knows everything.”
Menelaos: “There is no way that Odysseus will hurt you and me.”
Agamemnon: “He has always been clever with the mob.”
Menelaos: “He is a slave to public favor, a terrible evil.?

Αγ. τὸ Σισύφειον σπέρμα πάντ’ οἶδεν τάδε.
Με. οὐκ ἔστ’ ᾿Οδυσσεὺς ὅτι σὲ κἀμὲ πημανεῖ.
Αγ. ποικίλος ἀεὶ πέφυκε τοῦ τ’ ὄχλου μέτα.
Με. φιλοτιμίαι μὲν ἐνέχεται, δεινῶι κακῶι.

559-567

“Men have different natures;
They have different ways. But acting rightly
Always stands out.
The preparation of education
points the way to virtue.
For it is a mark of wisdom to feel shame
and it brings the transformative grace
of seeing through its judgment
what is right; it is reputation that grants
an ageless glory to your life.”

διάφοροι δὲ φύσεις βροτῶν,
διάφοροι δὲ τρόποι· τὸ δ’ ὀρ-
θῶς ἐσθλὸν σαφὲς αἰεί·
τροφαί θ’ αἱ παιδευόμεναι
μέγα φέρουσ’ ἐς τὰν ἀρετάν·
τό τε γὰρ αἰδεῖσθαι σοφία,
†τάν τ’ ἐξαλλάσσουσαν ἔχει
χάριν ὑπὸ γνώμας ἐσορᾶν†
τὸ δέον, ἔνθα δόξα φέρει
κλέος ἀγήρατον βιοτᾶι.

Politicians speaking about Education: Xenophon, Memorabilia 4.4.2

 

“Men of Athens, I have never learned anything from anyone nor when hearing that some men are competent at both speaking and acting did I seek to meet them. I never cared about having one of the men who know things as a teacher. Instead, I have successfully avoided not just learning from anyone but even seeming to learn anything at all. Nevertheless, I will advise you with whatever comes freely to my mind.”

 

 

‘Παρ’ οὐδενὸς μὲν πώποτε, ὦ ἄνδρες ᾿Αθηναῖοι, οὐδὲν ἔμαθον, οὐδ’ ἀκούων τινὰς εἶναι λέγειν τε καὶ πράττειν ἱκανοὺς ἐζήτησα τούτοις ἐντυχεῖν, οὐδ’ ἐπεμελήθην τοῦ διδάσκαλόν τινά μοι γενέσθαι τῶν ἐπισταμένων, ἀλλὰ καὶ τἀναντία· διατετέλεκα γὰρ φεύγων οὐ μόνον τὸ μανθάνειν τι παρά τινος, ἀλλὰ καὶ τὸ δόξαι. ὅμως δὲ ὅ τι ἂν ἀπὸ ταὐτομάτου ἐπίῃ μοι συμβουλεύσω ὑμῖν.’

 

So Xenophon’s Socrates says of Euthydemos–but he’s not too far off from some proud politicians today…

Wise Frogs Surpass Snakes in Wisdom, Aelian 1.3

“A type of Egyptian frog is a bit of a wise creature and for this reason it surpasses other frogs by a lot. If it this frog runs into a water snake that lives in the Nile, it bites off a shoot of reed and carries it forward obliquely and holds it tight, and it will not let it go until its strength gives out. The snake cannot eat the frog with the reed, since its mouth will not open as wide as the reed would demand. From this trick, the frogs surpass the strength of the watersnake with wisdom”

Σοφόν τι ἄρα χρῆμα ἦν γένος βατράχων Αἰγυπτίων, καὶ οὖν καὶ τῶν ἄλλων ὑπερφέρουσι κατὰ πολύ. ἐὰν γὰρ ὕδρῳ περιπέσῃ Νείλου θρέμματι βάτραχος, καλάμου τρύφος ἐνδακὼν πλάγιον φέρει, καὶ ἀπρὶξ ἔχεται, καὶ οὐκ ἀνίησι κατὰ τὸ καρτερόν. ὃ δὲ ἀμηχανεῖ καταπιεῖν αὐτὸν αὐτῷ καλάμῳ• οὐ γάρ οἱ ἐγχωρεῖ περιβαλεῖν τοσοῦτον τὸ στόμα, ὅσον ὁ κάλαμος διείργει. καὶ ἐκ τούτου περιγίνονται τῆς ῥώμης τῶν ὕδρων οἱ βάτραχοι τῇ σοφίᾳ.