Category: The Ancients

“No man is called happy till his death, and all the taxes at his wake and funeral paid.” – Ovid, The Metamorphoses, Book III, “Cadmus” (trans. Horace Gregory)

“Forbidden books always acquire an attractive immortality of their own, quite apart from whatever merits they contain.” – Horace Gregory, “Introduction,” Ovid: The Metamorphoses

“Luke’s description in Acts of the early church’s communism of goods in Jerusalem is one that good Christians have striven heroically for the better part of two millennia to pretend not to notice.” – David Bentley Hart, “Notes on Authorship,” The New Testament: A Translation

“The early Christians were (in the strictly technical sense) communists, as the book of Acts quite explicitly states. If these are indeed the Last Days, as James says—if everything is now seen in the light of final judgment—then storing up possessions for ourselves is the height of imprudence. And I imagine this is also why subsequent generations of Christians have not, as a rule, been communists: the Last Days are in fact taking quite some time to elapse, and we have families to raise in the meantime.” – Richard Bentley Hart, “Introduction” to The New Testament: A Translation (emphasis in original)

“The wise say that for men there are seven gates through which admission may be gained into Heaven. There are asceticism, benevolence, tranquillity of mind, self-command, modesty, simplicity, and kindness to all creatures. The wise also say that a person loseth all these in consequence of vanity. That man who having acquired knowledge regardeth himself as learned, and with his learning destroyeth the reputation of other, never attaineth to regions of indestructible felicity.” – The Mahabharata of Krishna-Dwaipayana Vyasa, Vol. I, Sambhava Parva of the Adi Parva, trans. Pratap Chandra Roy

“Thou shouldst ever keep the virtuous before thee as thy models; thou shouldst ever with retrospective eye compare thy acts with those of the virtuous; thou shouldst ever disregard the hard words of the wicked. Thou shouldst ever make the conduct of the wise the model upon which thou art to act thyself. The man hurt by the arrows of cruel speech hurled from one’s lips, weepeth day and night. Indeed, these strike at the core of the body. Therefore the wise never fling these arrows at others. There is nothing in the three worlds by which thou canst worship and adore the deities better than by kindness, friendship, charity and sweet speeches unto all. Therefore, shouldst thou always utter words that soothe, and not those that scorch.” – The Mahabharata of Krishna-Dwaipayana Vyasa, Vol. I, Sambhava Parva of the Adi Parva, trans. Pratap Chandra Roy

“By him is everything conquered, who calmly subdueth his rising anger. He is regarded as a man who by having recourse to forgiveness, shaketh off his rising anger like a snake casting off its slough. He that suppressed his anger, he that regardeth not the evil speeches of others, he that becometh not angry, though there be cause, certainly acquireth the four objects for which we live (viz., virtue, profit, desire, and salvation). Between him that performeth without fatigue sacrifices every month for a hundred years, and him that never feeleth angry at anything, he that feeleth not wrath is certainly the higher. Boys and girls, unable to distinguish between right and wrong, quarrel with each other. The wise never imitate them.” – The Mahabharata of Krishna-Dwaipayana Vyasa, Vol. I, Sambhava Parva of the Adi Parva, trans. Pratap Chandra Roy

“Truly, one’s appetites are never satiated by enjoyment. On the other hand, like sacrificial butter poured into the fire, they flame up with indulgence. Even if one enjoyed the whole Earth with its wealth, diamonds and gold, animals and women, one may not yet be satiated.” – The Mahabharata of Krishna-Dwaipayana Vyasa, Vol. I, Sambhava Parva of the Adi Parva, trans. Pratap Chandra Roy

“An ugly person considereth himself handsomer than others until he sees his own face in the mirror. But when he sees his own ugly face in the mirror, it is then that he perceiveth the difference between himself and others. He that is really handsome never taunts anybody. And he that always talketh evil becometh a reviler. And as the swine always look for dirt and filth even when in the midst of a flower-garden, so the wicked always choose the evil out of both evil and good that others speak. Those, however, that are wise, on hearing the speeches of others that are intermixed with both good and evil, accept only what is good, like geese that always extract the milk only, though it be mixed with water. As the honest are always pained at speaking ill of others, so do the wicked always rejoice in doing the same thing. As the honest always feel pleasure in showing regard for the old, so do the wicked always take delight in aspersing the good. The honest are happy in not seeking for faults. The wicked are happy in seeking for them. The wicked ever speak ill of the honest. But the latter never injure the former, even if injured by them. What can be more ridiculous in the world than that those that are themselves wicked should represent the really honest as wicked?” – The Mahabharata of Krishna-Dwaipayana Vyasa, Vol. I, Sambhava Parva of the Adi Parva, trans. Pratap Chandra Roy

“Men scorched by mental grief, or suffering under bodily pain, feel as much refreshed in the companionship of their wives as a perspiring person in a cool bath. No man, even in anger, should ever do anything that is disagreeable to his wife, seeing that happiness, joy, and virtue, everything dependeth on the wife. A wife is the sacred field in which the husband is born himself.” – The Mahabharata of Krishna-Dwaipayana Vyasa, Vol. I, Sambhava Parva of the Adi Parva, trans. Pratap Chandra Roy

“The wife is a man’s half. The wife is the first of friends. The wife is the root of religion, profit, and desire. The wife is the root of salvation. They that have wives can perform religious acts. They that have wives can lead domestic lives. They that have wives have the means to be cheerful. They that have wives can achieve good fortune. Sweet-speeched wives are friends on occasions of joy. They are as fathers on occasions of religious acts. They are mothers in sickness and woe. Even in the deep woods to a traveller a wife is his refreshment and solace. He that hath a wife is trusted by all.” – The Mahabharata of Krishna-Dwaipayana Vyasa, Vol. I, Sambhava Parva of the Adi Parva, trans. Pratap Chandra Roy

“By a son one conquereth the three worlds. By a son’s son, one enjoyeth eternity. And by a grandson’s son great-grand-fathers enjoy everlasting happiness.” – The Mahabharata of Krishna-Dwaipayana Vyasa, Vol. I, Sambhava Parva of the Adi Parva, trans. Pratap Chandra Roy

“Sakuntala having worshipped the king according to proper form, told him, ‘This is thy son, O king ! Let him be installed as thy heir-apparent ! O king, this child, like unto a celestial, hath been begotten by thee upon me! Therefore, O best of men, fulfill now the promise thou gavest me! Call to mind, O thou of great good fortune, the agreement thou hadst made on the occasion of thy union with me in the asylum of Kanwa!’ The king, hearing these her words, and remembering everything, said, ‘I do not remember anything. Who art thou, O wicked woman in ascetic guise? I do not remember having any connection with thee in respect of Dharma, Kama and Arthas. Go or stay or do as thou pleasest!’ Thus addressed by him, the fair-coloured innocent one became abashed. Grief deprived her of consciousness and she stood for a time like a wooden post. Soon, however, her eyes became red like copper and her lips began to quiver. And the glances she now and then cast upon the king seemed to burn the latter. Her rising wrath, however, and the fire of her asceticism, she extinguished within herself by an extraordinary effort. Collecting her thoughts in a moment, her heart possessed with sorrow and rage, she thus addressed her lord in anger, looking at him, ‘Knowing everything, O monarch, how canst thou, like an inferior person, thus say that thou knowest it not? Thy heart is a witness to the truth or falsehood of this matter. Therefore, speak truly without degrading thyself! He who being one thing representeth himself as another thing to others, is like a thief and a robber of his own self. Of what sin is he not capable? Thou thinkest that thou alone hast knowledge of thy deed. But knowest thou not that the Ancient, Omniscient one (Narayana) liveth in thy heart ? He knoweth all thy sins, and thou sinnest in His presence! He that sins thinks that none observes him. But he is observed by the gods and by Him also who is in every heart. The Sun, the Moon, the Air, the Fire, the Earth, the Sky, Water, the heart, Yama, the day, the night, both twilights, and Dharma, all witness the acts of man! Yama, the son of Suryya, takes no account of the sins of him with whom Narayana the witness of all acts is gratified! But he with whom Narayana is not gratified is tortured for his sins by Yama! Him who degradeth himself by representing his self falsely, the gods never bless. Even his own soul blesseth him not. I am a wife devoted to my husband. I have come of my own accord, it is true. But do not, on that account, treat me with disrespect. I am thy wife and, therefore, deserve to be treated respectfully!” – The Mahabharata of Krishna-Dwaipayana Vyasa, Vol. I, Sambhava Parva of the Adi Parva, trans. Pratap Chandra Roy

“Women should not live long in the houses of their paternal or maternal relations. Such residence is destructive of their reputation, their good conduct, their virtue.” – The Mahabharata of Krishna-Dwaipayana Vyasa, Vol. I, Sambhava Parva of the Adi Parva, trans. Pratap Chandra Roy

“Remedies certainly exist for all curses, but no remedy can avail those cursed by their mother!” – The Mahabharata of Krishna-Dwaipayana Vyasa, Vol. I, Astika Parva of the Adi Parva, trans. Pratap Chandra Roy

“It is from great foolishness that persons blinded by love of wealth always desire to make a partition of their patrimony. After effecting a partition they fight with each other, deluded by wealth. Then again, enemies in the guise of friends cause estrangements between ignorant and selfish men after they become separated in wealth, and pointing out faults confirm their quarrels, so that the latter soon fall one by one. Absolute ruin very soon overtakes the separated.” – The Mahabharata of Krishna-Dwaipayana Vyasa, Vol. I, Astika Parva of the Adi Parva, trans. Pratap Chandra Roy

“He, who hearkens with the inner ear, is a man of quick hearing, he who turns his eyes inwards, is a man of clear vision, and he who conquers himself is said to be strong.” – J. J.-L. Duyvendak, The Book of Lord Shang

On the mountains are the thorny elms,
In the low, wet grounds are the white elms.
You have suits of robes,
But you will not wear them;
You have carriages and horses,
But you will not drive them.
You will drop off in death,
And another person will enjoy them.
On the mountains is the k’aou,
In the low wet grounds is the nëw.
You have courtyards and inner rooms,
But you will not have them sprinkled or swept;
You have drums and bells,
But you will not have them beat or struck,
You will drop off in death,
And another person will possess them.
On the mountains are the varnish trees,
In the low wet grounds are the chestnuts.
You have spirits and viands;—
Why not daily play your lute,
Both to give a zest to your joy,
And to prolong the day?
You will drop off in death,
And another person will enter your chamber.
– “Shan yëw ch’oo,” The She King, or, The Book of Poetry (trans. James Legge)

The sun is in the east,
And that lovely girl
Is in my chamber.
She is in my chamber;
She treads in my footsteps, and comes to me.
The moon is in the east,
And that lovely girl
Is inside my door.
She is inside my door;
She treads in my footsteps, and hastens away.
– “Tung fang che jih,” The She King, or, The Book of Poetry (trans. James Legge)

The tribulus grows on the wall,
And cannot be brushed away.
The story of the inner chamber
Cannot be told.
What would have to be told
Would be the vilest of recitals.
The tribulus grows on the wall,
And cannot be removed.
The story of the inner chamber
Cannot be particularly related.
What might be particularly related
Would be a long story.
The tribulus grows on the wall,
And cannot be bound together.
The story of the inner chamber
Cannot be recited.
What might be recited
Would be the most disgraceful of things.
– “Ts’ëang yew ts’ze,” The She King, or, The Book of Poetry (trans. James Legge)

In the wild there is a dead antelope,
And it is wrapped up with the white grass.
There is a young lady with thoughts natural to the spring,
And a fine gentleman would lead her astray.
In the forest there are the scrubby oaks;
In the wild there is a dead deer,
And it is bound round with the white grass.
There is a young lady like a gem.
Slowly; gently, gently;
Do not move my handkerchief;
Do not make my dog bark.
– “Yay yew sze keun,” The She King, or, The Book of Poetry (trans. James Legge)

Dropping are the fruits from the plum-tree;
There are seven of them left!
For the gentlemen who seek me,
This is the fortunate time!
Dropping are the fruits from the plum-tree;
There are three of them left!
For the gentlemen who seek me,
Now is the time.
Dropt are the fruits from the plum-tree;
In my shallow basket I have collected them.
Would the gentlemen who seek me
Speak about it!
– “P ’eaou yew mei,” The She King, or, The Book of Poetry (trans. James Legge)

“The rain is what comes down from above; but when ordinances are numerous as the drops of rain, this is not the way to administer government.” – The She King, or, The Book of Poetry (trans. James Legge)

“A man who sees inaction in action and action in inaction has understanding among men, disciplined in all actions he performs. The wise say a man is learned when his plans lack constructs of desire, when his actions are burned by the fire of knowledge. Abandoning attachment to fruits of action, always content, independent, he does nothing at all, even when he engages in action.” – Bhagavad Gita (trans. Barbara Stoler Miller)

“Alcibiades. He was the Golden Boy of 4th century Athenian culture. Pericles was his guardian, Plato his teacher. A fine athlete, a brilliant general, handsome, marvelously intelligent, popular, everything. A summation of the Golden Age. And what happened? He went bad. He was vain, treacherous, selfish, sacrilegious, debauched, dishonest, and a traitor twice over. His aid to the enemy during the Syracuse campaign destroyed Athens. Just about the finest product of the most notable civilization man has accomplished, and it turned out like that. This haunts me.” – Jack Gilbert (interviewed by Gordon Lish in Genesis West, Issue #1, 1962)

“Sophrosyne, which to the Greeks was an ideal second to none in importance, is not among our ideals. We have lost the conception of it. Enough is said about it in Greek literature for us to be able to describe it in some fashion, but we cannot give it a name. It was the spirit behind the two great Delphic sayings, ‘Know thyself’ and ‘Nothing in excess.’ Arrogance, insolent self-assertion, was the quality most detested by the Greeks. Sophosyne was the exact opposite. It meant accepting the bounds which excellence lays down for human nature, restraining impulses to unrestricted freedom, to all excess, obeying the inner laws of harmony and proportion.” – Benjamin Jowett, “Introduction to Plato’s Charmides”

“Judgment is to be made of actions according to the times in which they were performed. The conduct of a wise politician is ever suited to the present posture of affairs; often by foregoing a part he saves the whole, and by yielding in a small matter secures a greater.” – “Comparison of Poplicola with Solon,” Plutarch’s Lives (trans. A. H. Clough)

“The remission of debts was peculiar to Solon; it was his great means for confirming the citizens’ liberty; for a mere law to give all men equal rights is but useless, if the poor must sacrifice those rights to their debts, and, in the very seats and sanctuaries of equality, the courts of justice, the offices of state, and the public discussions, be more than anywhere at the beck and bidding of the rich. A yet more extraordinary success was, that, although usually civil violence is caused by any remission of debts, upon this one occasion this dangerous but powerful remedy actually put an end to civil violence already existing,” – “Comparison of Poplicola with Solon,” Plutarch’s Lives (trans. A. H. Clough)

“A people always minds its rulers best
When it is neither humored nor oppressed.”
– “Comparison of Poplicola with Solon,” Plutarch’s Lives (trans. A. H. Clough)

“Most of the authors of the New Testament did not write particularly well, even by the forgiving standards of the koiné—that is, ‘common’—Greek in which they worked. The unknown author of the Letter to the Hebrews commanded a fairly distinguished and erudite style, and was obviously an accomplished native speaker of the tongue; and Luke, the author of both the third Gospel and the Acts of the Apostles, wrote in an urbane, unspectacular, but mostly graceful prose; the author of the first letter attributed to Peter was clearly an educated person whose primary language was a fairly refined form of Greek, while the author of the second letter wrote in a somewhat bombastic style, of the kind classically called Asiatic Greek; but the language of most of the canon is anything but extraordinary. Paul’s letters possess an elemental power born out of the passion of his faith and the marvel of what he believes has been revealed to him, and his prose occasionally flowers into a plain but startling lyricism; but his Greek is generally rough, sometimes inept, and occasionally incoherent. The Gospel of Mark contains obvious solecisms and is awkwardly written throughout. The prose of the Gospel of Matthew is rarely better than ponderous. Even the Gospel of John, perhaps the most structurally and symbolically sophisticated religious text to have come down to us from late antiquity, is written in a Greek that is grammatically correct but syntactically almost childish (or perhaps I should say, ‘remarkably limpid’), and—unless its author was some late first-century precursor of Gertrude Stein—its stylistic limitations suggest an author whose command of the language did not exceed mere functional competence. Then, of course, the book of Revelation, the last New Testament text to be accepted into the canon—it was not firmly established there throughout the Christian world until the early fifth century—is, if judged purely by the normal standards of literary style and good taste, almost unremittingly atrocious. And, in the most refined pagan critics of the new faith in late antiquity, the stylistic coarseness of Christian literature often provoked the purest kind of patrician contempt. This is all evidence, however, of a deeper truth about these texts: They are not beguiling exercises in suasive rhetoric or feats of literary virtuosity; rather, they are chiefly the devout and urgent attempts of often rather ordinary persons to communicate something ‘seen’ and ‘heard’ that transcends any language, but that nevertheless demands to be spoken, now, here, in whatever words one can marshal. This is the special amphibology of Christian scripture. Whereas the Jewish Bible represents the concentrated literary genius of an ancient and amazingly rich culture—mythic, epic, lyric, historical, and visionary, in texts assembled over many centuries and then judiciously synthesized, redacted, and polished—the Christian New Testament is a somewhat unsystematically compiled and pragmatically edited compendium of ‘important documentation’: writings from the first generation of witnesses to the new faith, the oldest ambassadors to us from the apostolic and early postapostolic ages, consisting in quickly limned stories, theological discourses, and even a bit of historically impenetrable occasional writing. As such it draws one in by the intensity, purity, and perhaps frequent naiveté of its language, not by the exquisite sheen of its belletristic graces.” – David Bentley Hart, “Introduction,” The New Testament: A Translation (emphasis in original)