Thursday, April 27, 2017

 

Call for an End to Civil Strife

Alcaeus, fragment 70, lines 9-12 (tr. David A. Campbell, with his Greek text and apparatus):
... and may we forget this anger; and let us relax from the heart-eating strife and civil warring, which one of the Olympians has aroused among us, leading the people to ruin ...

... ἐκ δὲ χόλω τῶδε λαθοίμεθ . . [·
χαλάσσομεν δὲ τὰς θυμοβόρω λύας
ἐμφύλω τε μάχας, τάν τις Ὀλυμπίων
ἔνωρσε, δᾶμον μὲν εἰς ἀυάταν ἄγων ...


9 λαθώμεθ᾿ Wilamowitz fort. -μεθ᾿ αὖ Lobel
The same, tr. M.L. West:
                          Let's put rage out of mind,
and let's wind down this spirit-gnawing strife
of kith and kin that some Olympian's roused,
bringing the people to calamity ...
Elementary notes to aid my feeble understanding (I don't have access to a commentary):
ἐκ ... λαθοίμεθ: tmesis for middle optative of ἐκλανθάνω (forget utterly, with genitive)
χόλω τῶδε: Aeolic for Attic χόλου τοῦδε
τὰς θυμοβόρω λύας: Aeolic for Attic τῆς θυμοβόρου λύης, genitive after χαλάσσομεν (LSJ s.v. χαλάω, sense II: have a remission of)
ἐμφύλω ... μάχας: Aeolic for Attic ἐμφύλου ... μάχης, genitive after χαλάσσομεν
ἀυάταν: Aeolic for Attic ἄτην

Wednesday, April 26, 2017

 

Fellowship

[Lucian,] Loves 27 (tr. M.D. Macleod):
For, generally speaking, unlike irrational animals we do not find solitary existences acceptable, but we are linked by a sociable fellowship and consider blessings sweeter and hardships lighter when shared. Hence was instituted the table that is shared, and, setting before us the board that is the mediator of friendship, we mete out to our bellies the enjoyment due to them, not drinking Thasian wine, for example, by ourselves, or stuffing ourselves with expensive dishes on our own, but each man thinks pleasant what he enjoys along with another, and in sharing our pleasures we find greater enjoyment.

σχεδὸν γὰρ οὐ κατὰ ταὐτὰ τοῖς ἀλόγοις ζῴοις τὰς μονήρεις διατριβὰς ἀσμενίζομεν, ἀλλά πως φιλεταίρῳ κοινωνίᾳ συζυγέντες ἡδίω τά τε ἀγαθὰ σὺν ἀλλήλοις ἡγούμεθα καὶ τὰ δυσχερῆ κουφότερα μετ᾿ ἀλλήλων. ὅθεν εὑρέθη τράπεζα κοινή· καὶ φιλίας μεσῖτιν ἑστίαν παραθέμενοι γαστρὶ τὴν ὀφειλομένην ἀπομετροῦμεν ἀπόλαυσιν, οὐ μόνοι τὸν Θάσιον, εἰ τύχοι, πίνοντες οἶνον οὐδὲ καθ᾿ αὑτοὺς τῶν πολυτελῶν πιμπλάμενοι σιτίων, ἀλλὰ δοκεῖ περπνὸν ἑκάστῳ τὸ μετ᾿ ἄλλου, καὶ τὰς ἡδονὰς κοινωσάμενοι μᾶλλον εὐφραινόμεθα.
Related posts:

Tuesday, April 25, 2017

 

Inferiority Complex

Anthony Trollope (1815-1882), Ralph the Heir, chapter XVI:
With all his scorn for gentry, Ontario Moggs in his heart feared a gentleman. He thought that he could make an effort to punch Ralph Newton's head if they two were ever to be brought together in a spot convenient for such an operation; but of the man's standing in the world, he was afraid. It seemed to him to be impossible that Polly should prefer him, or any one of his class, to a suitor whose hands were always clean, whose shirt was always white, whose words were soft and well-chosen, who carried with him none of the stain of work. Moggs was as true as steel in his genuine love of Labour,—of Labour with a great L,—of the People with a great P,—of Trade with a great T,—of Commerce with a great C; but of himself individually,—of himself, who was a man of the people, and a tradesman, he thought very little when he compared himself to a gentleman. He could not speak as they spoke; he could not walk as they walked; he could not eat as they ate. There was a divinity about a gentleman which he envied and hated.

 

Happiness

Solon, fragment 23 West = Theognis 1253-1254 (tr. Ivan M. Linforth):
Happy is he who hath children dear and horses of uncloven hoof
and dogs for the chase and a friend to receive him in a foreign land.

ὄλβιος, ᾧ παῖδές τε φίλοι καὶ μώνυχες ἵπποι
    καὶ κύνες ἀγρευταὶ καὶ ξένος ἀλλοδαπός.
Others interpret παῖδες sensu erotico as boys. See Ivan M. Linforth, Solon the Athenian (Berkeley: University of California Press, 1919), pp. 175-178, and Maria Noussia-Fantuzzi, Solon the Athenian, the Poetic Fragments (Leiden; Brill, 2010), pp. 343-346. A friend in a foreign land is useful in case one is exiled.

Related post: Recipes for Happiness.

 

Superior to Any Commentary

Pierre Hadot (1922-2010), The Inner Citadel: The Meditations of Marcus Aurelius, tr. Michael Chase (Cambridge: Harvard University Press, 1998), p. x:
I have chosen to quote the Meditations abundantly. I hate those monographs which, instead of letting the author speak and staying close to the text, engage in obscure elucubrations which claim to carry out an act of decoding and reveal the "unsaid" of the thinker, without the reader's having the slightest idea of what that thinker really "said." Such a method unfortunately permits all kinds of deformations, distortions, and sleight of hand. Our era is captivating for all kinds of reasons: too often, however, from the philosophical and literary point of view, it could be defined as the era of the misinterpretation, if not of the pun: people can, it seems, say anything about anything. When I quote Marcus Aurelius, I want my reader to make contact with the text itself, which is superior to any commentary. I would like him to see how my interpretation tries to base itself on the text, and that he can verify my affirmations directly and immediately.

 

How Can Man Die Better?

Thomas Babington Macaulay (1800-1859), "Horatius. A Lay Made about the Year of the City CCCLX," stanza 28, Lays of Ancient Rome:
To every man upon this earth
Death cometh soon or late.
And how can man die better
Than facing fearful odds,
For the ashes of his fathers,
And the temples of his gods...
Matthew Arnold (1822-1888), "Last Words On Translating Homer":
But Lord Macaulay's
Then out spake brave Horatius,
    The captain of the gate:
'To all the men upon this earth
    Death cometh soon or late.' ...
(and here, since I have been reproached with undervaluing Lord Macaulay's Lays of Ancient Rome, let me frankly say that, to my mind, a man's power to detect the ring of false metal in those Lays is a good measure of his fitness to give an opinion about poetical matters at all)—I say, Lord Macaulay's
To all the men upon this earth
    Death cometh soon or late,
it is hard to read without a cry of pain.
Cf. Arnold's "On Translating Homer," Lecture II:
...one continual falsetto, like the pinchbeck Roman Ballads of Lord Macaulay...
Arthur Quiller-Couch (1863-1944), Studies in Literature: Third Series (Cambridge: Cambridge University Press, 1933), p. 191
Or we may take Macaulay's Lays. Matthew Arnold was utterly wrong in suggesting that these encourage bad taste, or that a liking for them supposes bad taste. So far as they go the Lays are sound, sane, clean as a whistle; and it is a poor game, anyhow, to discourage a boy's thrill over Horatius at the bridgehead and teach him to feel like a little prig...

Monday, April 24, 2017

 

All the Necessary Ingredients for a Political Career

Aristophanes, Knights 217-219 (tr. Jeffrey Henderson):
You've got everything else a demagogue needs:
a repulsive voice, low birth, marketplace morals—
you've got all the ingredients for a political career.

τὰ δ᾿ ἄλλα σοι πρόσεστι δημαγωγικά,
φωνὴ μιαρά, γέγονας κακῶς, ἀγοραῖος εἶ·
ἔχεις ἅπαντα πρὸς πολιτείαν ἃ δεῖ.

 

If I Could Only Read

H.L. Mencken, after suffering a stroke, to his brother, quoted in Terry Teachout, The Skeptic: A Life of H.L. Mencken (New York: HarperCollins, 2002), p. 320:
"If I could only read," he would say to August. "The rest of it doesn't matter. But if I could just read I'd be the happiest man in the world."
The source (from p. 386) is Robert Allen Durr, "The Last Days of H.L. Mencken," Yale Review (Autumn, 1958), which is unavailable to me.

 

Philosophy and the Teaching of Philosophy

Pierre Hadot (1922-2010), Philosophy as a Way of Life: Spiritual Exercises from Socrates to Foucault, tr. Michael Chase (1995; rpt. Oxford: Blackwell, 1999), pp. 278-279:
The idea of a conflict between philosophy and the teaching of philosophy goes back to my youth. I think I came across it in Charles Péguy, who said: "Philosophy doesn't go to philosophy classes," and certainly in Jacques Maritain, who wrote: "Thomist metaphysics is called 'Scholastic' after its most severe trial. Scholastic pedagogy is its own worst enemy: it always has to triumph over its intimate adversary, the professor." Ever since I started doing philosophy, I've always believed that philosophy was a concrete act, which changed our perception of the world, and our life: not the construction of a system. It is a life, not a discourse.

Sunday, April 23, 2017

 

So-Called News

H.L. Mencken (1880-1956), Minority Report (New York: Alfred A. Knopf, 1956), pp. 73-74, § 94:
Much more than half of the matter the American newspapers print every day is interesting only to relatively small minorities, and it is thus no wonder that the average reader reads only a small part, and falls into the mental habit of taking that small part lightly. The more reflective reader goes further: he reads next to nothing, and believes the same amount precisely. Why should he read or believe more? Every time he alights upon anything that impinges upon his own field of knowledge he discovers at once that it is inaccurate and puerile. The essential difficulty here is that journalism, to be intellectually respectable, requires a kind of equipment in its practitioner that is necessarily rare in the world, and especially rare in a country given over to the superficial. He should have the widest conceivable range of knowledge, and he should be the sort of man who is not easily deluded by the specious and the fraudulent. Obviously, there are not enough such men to go round. The best newspaper, if it is lucky, may be able to muster half a dozen at a given moment, but the average newspaper seldom has even one. Thus American journalism (like the journalism of any other country) is predominantly paltry and worthless. Its pretensions are enormous, but its achievements are insignificant.

Even at its fundamental business of ascertaining and reporting what has happened in the world it fails miserably. Four-fifths of the so-called news it prints is dubious, and a very large proportion is downright false. Whenever a fraud with something to sell is afoot, whether in war or in peace, the great majority of journalists succumb to his blather very easily, for second- and third-rate men are always willing to follow anyone who has a loud voice, a cocksure manner, and a resilient conscience.

 

An Old Chinese Custom

Emil Cioran (1911-1995), De l'inconvénient d'être né, part VI (tr. Richard Howard):
In ancient China, women suffering from anger or grief would climb onto platforms specially constructed for them in the street, and there would give free rein to their fury or their lamentations. Such confessionals should be revived and adopted the world over, if only to replace the obsolete ones of the Church, or the ineffectual ones of various therapeutics.

Dans l'ancienne Chine, les femmes, lorsqu'elles étaient en proie à la colère ou au chagrin, montaient sur de petites estrades, dressées spécialement pour elles dans la rue, et y donnaient libre cours à leur fureur ou à leurs lamentations. Ce genre de confessionnal devrait être ressuscité et adopté un peu partout, ne fût-ce que pour remplacer celui, désuet, de l'Église, ou celui, inopérant, de telle ou telle thérapeutique.
Not just for women, but for men, too.

 

Stop Bickering

[Lucian,] Loves 17 (tr. M.D. Macleod):
This occasioned much snarling argument, till I put an end to the confusion and uproar by saying, "Friends, you must keep to orderly enquiry, as is the proper habit of educated people. You must therefore make an end of this disorderly, inconclusive contentiousness and each in turn exert yourself to defend your own opinion..."

πολλῶν οὖν ἀκρίτων ἀφυλακτουμένων λόγων τὸν συμμιγῆ καταπαύσας ἐγὼ θόρυβον, Ἄνδρες, εἶπον, ἑταῖροι, τῆς κατὰ κόσμον ἔχεσθε ζητήσεως, ὡς εὐπρεπὴς νόμος ἐστὶν παιδείας. ἀπαλλαγέντες οὖν τῆς ἀτάκτου καὶ πέρας οὐδὲν ἐχούσης φιλονεικίας ἐν μέρει ὑπὲρ τῆς αὐτὸς ἑαυτοῦ δόξης ἑκάτερος ἀποτείνασθε...

 

A Pervasive Despair

Mary R. Lefkowitz, The Victory Ode: An Introduction (Park Ridge: Noyes Press, 1976), "Preface" (no page number):
Anyone who tries to read the odes of Pindar and Bacchylides in the original Greek experiences at first a pervasive despair. Memorable words and phrases strike the ear; the narration of a myth intrigues; but the satisfaction of being able to understand another language and another's process of thought that draws us to the study of antiquity remains tantalizingly unattainable.

Much of the trouble derives from the way we go about reading this difficult literature, armed with dictionaries, surrounded by commentaries and translations.
Id., p. 3:
[N]ot even experienced classicists can comfortably read Pindar and Bacchylides at "sight"...
Related post: Difficulty of Pindar.

Saturday, April 22, 2017

 

The Desire to Know

Emil Cioran (1911-1995), Écartèlement (tr. ‎Richard Howard):
While they were preparing the hemlock, Socrates was learning how to play a new tune on the flute. "What will be the use of that?" he was asked. "To know this tune before dying."

If I dare repeat this reply long since trivialized by the handbooks, it is because it seems to me the sole serious justification of any desire to know, whether exercised on the brink of death or at any other moment of existence.

Alors qu'on préparait la ciguë, Socrate était en train d'apprendre un air de flûte. "À quoi bon cela te servira-t-il?" lui demande-t-on. — "À savoir cet air avant de mourir."

Si j'ose rappeler cette réponse trivialisée par les manuels, c'est parce qu'elle me paraît l'unique justification sérieuse de toute volonté de connaître, qu'elle s'exerce au seuil de la mort ou à n'importe quel autre moment.

 

Reading the Gospels

Friedrich Nietzsche (1844-1900), The Antichrist § 44 (tr. R.J. Hollingdale):
One cannot read these Gospels too warily; there are difficulties behind every word.

Diese Evangelien kann man nicht behutsam genug lesen; sie haben ihre Schwierigkeiten hinter jedem Wort.

 

Friends Don't Let Friends Make Grammatical Errors

Lucian, The Sham Sophist, or The Solecist 9 (tr. M.D. Macleod):
For one should not let a friend make a grammatical error, but instruct him how to avoid it.

οὐ γὰρ ἐπιτρεπτέον σολοικίζοντι τῷ φίλῳ, ἀλλὰ διδακτέον ὅπως τοῦτο μὴ πείσεται.

Thursday, April 20, 2017

 

Translation as Exercise

John Peale Bishop (1892-1944), "On Translating Poets," Poetry 62.2 (May, 1943) 111-115, rpt. in his Collected Essays (New York: Charles Scribner's Sons, 1948), pp. 334-338 (at 334-335):
What is the excuse for translating a poem? Is not a poem by definition something that cannot be translated? Every word is immutable; every sound, once it has been brought into a poetic order, is immovable. Every language, like every land, has its own genius. I recall Elinor Wylie's words on turning Latin into English:
Alembics turn to stranger things
Strange things, but never while we live
Shall magic turn this bronze that sings
To singing water in a sieve.
Elinor Wylie, as I recall it, wrote those lines only after spending some time trying to do what she had to admit in the end could not be done. And I have spent some time, over a period of twenty years, trying to turn, now Latin lines, now lines written in some speech derived from the Latin, into an English that could be read without displeasure and without distrust. I ought to have some excuse for an activity whose aim I have felt impelled to put down in these negative terms.

The positive gain for the translator is that he keeps his pencil sharp. There are times with all of us when we are dull, when there is nothing within which wants to come out, and yet when, uneasy with idleness, we need to write, if only to keep the hand in. Translation is an excellent exercise; it is a test, I believe, which tries less the knowledge of the foreign speech than of our own. The limits of English cannot be accurately determined until we have ventured beyond its borders. We can compute our wealth at home the better for having been abroad.

 

Two Books

Friedrich Nietzsche (1844-1900), The Will to Power § 187 (tr. Walter Kaufmann):
How little the subject matters! It is the spirit that gives life! What stuffy and sickroom air arises from all that excited chatter about "redemption," love, blessedness, faith, truth, "eternal life"! Take, on the other hand, a really pagan book, e.g., Petronius, where fundamentally nothing is done, said, desired and valued but what by peevish Christian standards is sin, mortal sin even. And yet how pleasant is the purer air, the superior spirituality of its quicker pace, the liberated and overflowing strength that feels sure of the future! In the entire New Testament there is not one single bouffonnerie: but that fact refutes a book—

Wie wenig liegt am Gegenstand! Der Geist ist es, der lebendig macht! Welche kranke und verstockte Luft mitten aus all dem aufgeregten Gerede von »Erlösung«, Liebe, »Seligkeit«, Glaube, Wahrheit, »ewigem Leben«! Man nehme einmal ein eigentlich heidnisches Buch dagegen, z. B. Petronius, wo im Grunde nichts gethan, gesagt, gewollt und geschätzt wird, was nicht, nach einem christlich-muckerischen Wertmaaß, Sünde, selbst Todsünde ist. Und trotzdem: welches Wohlgefühl in der reineren Luft, der überlegenen Geistigkeit des schnelleren Schrittes, der freigewordenen und überschüssigen zukunftsgewissen Kraft! Im ganzen Neuen Testament kommt keine einzige Bouffonnerie vor: aber damit ist ein Buch widerlegt...

 

Collaboration

Euripides, Andromache 476-477 (tr. David Kovacs, with his Greek text and apparatus):
When two poets produce a hymn,
the Muses are wont to work strife between them.

τεκόντοιν θ᾿ ὕμνον ἐργάταιν δυοῖν
ἔριν Μοῦσαι φιλοῦσι κραίνειν.


476 τεκόντοιν θ᾿ ὕμνον Goram: τεκτόνοιν θ᾿ ὕμνοιν (vel -οι vel -οις) fere C

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