Category: Quote of the Day

Aphorisms, proverbs, wise sayings and other witty, pithy stuff

10MAR2018 Quote of the Day

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Let’s switch it up from Herodotus.  Xenophon’s Anabasis (the Upward March) is a remarkable adventure story that would be worthy of a Kipling novel except it actually happened.  Ten thousand Greek mercenaries contracted with Cyrus, the brother of the Persian King to help him usurp the crown from his brother.  They marched to the heart of the Persian Empire and defeated the King’s Army in pitched battle.  But in the battle Cyrus was killed and the Persian allies of Cyrus switched their allegiance back to the King.  During negotiations with the King to exit Persia the Greek generals were deviously slain.  This left the Ten Thousand in despair.  They were more than a thousand miles behind enemy lines on foot without supplies of food and water and surrounded by armies many times their number.  But one soldier, an Athenian named Xenophon, put heart back in them and rallied them to action.  One thing that you must also take into account is that Xenophon here is writing about himself and without a doubt modesty is not his strong suit.

[The preceding narrative has described all that the Greeks did in the course of the upward march with Cyrus until the time of the battle, and all that took place after the death of Cyrus while the Greeks were on the way back with Tissaphernes during the period of the truce.] [2]

After the generals had been seized and such of the captains and soldiers as accompanied them had been killed, the Greeks were naturally in great perplexity, reflecting that they were at the King’s gates, that round about them on every side were many hostile tribes and cities, that no one would provide them a market any longer, that they were distant from Greece not less than ten thousand stadia, that they had no guide to show them the way, that they were cut off by impassable rivers which flowed across the homeward route, that the barbarians who had made the upward march with Cyrus had also betrayed them, and that they were left alone, without even a single horseman to support them, so that it was quite clear that if they should be victorious, they could not kill anyone,2 while if they should be defeated, not one of them would be left alive. [3] Full of these reflections and despondent as they were, but few of them tasted food at evening, few kindled a fire, and many did not come that night to their quarters, but lay down wherever they each chanced to be, unable to sleep for grief and longing for their native states and parents, their wives and children, whom they thought they should never see again. Such was the state of mind in which they all lay down to rest. [4]

There was a man in the army named Xenophon, an Athenian, who was neither general nor captain nor private, but had accompanied the expedition because Proxenus, an old friend of his, had sent him at his home an invitation to go with him; Proxenus had also promised him that, if he would go, he would make him a friend of Cyrus, whom he himself regarded, so he said, as worth more to him than was his native state. [5] After reading Proxenus’ letter Xenophon conferred with Socrates,3 the Athenian, about the proposed journey; and Socrates, suspecting that his becoming a friend of Cyrus might be a cause for accusation against Xenophon on the part of the Athenian government, for the reason that Cyrus was thought to have given the Lacedaemonians zealous aid in their war against Athens,4 advised Xenophon to go to Delphi and consult the god in regard to this journey. [6] So Xenophon went and asked Apollo to what one of the gods he should sacrifice and pray in order best and most successfully to perform the journey which he had in mind and, after meeting with good fortune, to return home in safety; and Apollo in his response told him to what gods he must sacrifice. [7] When Xenophon came back from Delphi, he reported the oracle to Socrates; and upon hearing about it Socrates found fault with him because he did not first put the question whether it were better for him to go or stay, but decided for himself that he was to go and then asked the god as to the best way of going. “However,” he added, “since you did put the question in that way, you must do all that the god directed.” [8]

Xenophon, accordingly, after offering the sacrifices to the gods that Apollo’s oracle prescribed, set sail, overtook Proxenus and Cyrus at Sardis as they were on the point of beginning the upward march, and was introduced to Cyrus. [9] And not only did Proxenus urge him to stay with them, but Cyrus also joined in this request, adding that as soon as the campaign came to an end, he would send Xenophon home at once; and the report was that the campaign was against the Pisidians. [10] It was in this way, then, that Xenophon came to go on the expedition, quite deceived about its purpose—not, however, by Proxenus, for he did not know that the attack was directed against the King, nor did anyone else among the Greeks with the exception of Clearchus; but by the time they reached Cilicia, it seemed clear to everybody that the expedition was really against the King. Then, although the Greeks were fearful of the journey and unwilling to go on, most of them did, nevertheless, out of shame before one another and before Cyrus, continue the march. And Xenophon was one of this number. [11]

Now when the time of perplexity came, he was distressed as well as everybody else and was unable to sleep; but, getting at length a little sleep, he had a dream. It seemed to him that there was a clap of thunder and a bolt fell on his father’s house, setting the whole house ablaze. [12] He awoke at once in great fear, and judged the dream in one way an auspicious one, because in the midst of hardships and perils he had seemed to behold a great light from Zeus; but looking at it in another way he was fearful, since the dream came, as he thought, from Zeus the King and the fire appeared to blaze all about, lest he might not be able to escape out of the King’s country,5 but might be shut in on all sides by various difficulties. [13] Now what it really means to have such a dream one may learn from the events which followed the dream—and they were these: Firstly, on the moment of his awakening the thought occurred to him: “Why do I lie here? The night is wearing on, and at daybreak it is likely that the enemy will be upon us. And if we fall into the King’s hands, what is there to prevent our living to behold all the most grievous sights and to experience all the most dreadful sufferings, and then being put to death with insult? [14] As for defending ourselves, however, no one is making preparations or taking thought for that, but we lie here just as if it were possible for us to enjoy our ease. What about myself, then? From what state am I expecting the general to come who is to perform these duties? And what age must I myself wait to attain? For surely I shall never be any older, if this day I give myself up to the enemy.” [15]

Then he arose and, as a first step, called together the captains of Proxenus. When they had gathered, he said: “Gentlemen, I am unable either to sleep, as I presume you are also, or to lie still any longer, when I see in what straits we now are. [16] For the enemy manifestly did not begin open war upon us until the moment when they believed that their own preparations had been adequately made; but on our side no one is planning any counter-measures at all to ensure our making the best possible fight. [17] And yet if we submit and fall into the King’s hands, what do we imagine our fate is to be? Even in the case of his own brother, and, yet more, when he was already dead, this man cut off his head and his hand and impaled them; as for ourselves, then, who have no one to intercede for us,6 and who took the field against him with the intention of making him a slave rather than a king and of killing him if we could, what fate may we expect to suffer? [18] Will he not do his utmost to inflict upon us the most outrageous tortures, and thus make all mankind afraid ever to undertake an expedition against him? We, then, must make every effort not to fall into his power. [19]

“For my part, so long as the truce lasted I never ceased commiserating ourselves and congratulating the King and his followers; for I saw plainly what a great amount of fine land they possessed, what an abundance of provisions, what quantities of servants, cattle, gold, and apparel; [20] but whenever I took thought of the situation of our own soldiers, I saw that we had no share in these good things, except we bought them, I knew there were but few of us who still had money wherewith to buy, and I knew that our oaths restrained us from getting provisions in any other way than by purchase. Hence, with these considerations in mind, I used sometimes to fear the truce more than I now fear war. [21] But seeing that their own act has put an end to the truce, the end has likewise come, in my opinion, both of their arrogance and of our embarrassment. For now all these good things are offered as prizes for whichever of the two parties shall prove to be the braver men; and the judges of the contest are the gods, who, in all likelihood, will be on our side. [22] For our enemies have sworn falsely by them, while we, with abundant possessions before our eyes, have steadfastly kept our hands therefrom because of our oaths by the gods; hence we, I think, can go into the contest with far greater confidence than can our enemies. [23] Besides, we have bodies more capable than theirs of bearing cold and heat and toil, and we likewise, by the blessing of the gods, have better souls; and these men are more liable than we to be wounded and killed, if the gods again, as on that former day, grant us victory. [24]

“And now, since it may be that others also have these same thoughts in mind, let us not, in the name of the gods, wait for others to come to us and summon us to the noblest deeds, but let us take the lead ourselves and arouse the rest to valour. Show yourselves the best of the captains, and more worthy to be generals than the generals themselves. [25] As for me, if you choose to set out upon this course, I am ready to follow you; but if you assign me the leadership, I do not plead my youth as an excuse; rather, I believe I am in the very prime of my power to ward off dangers from my own head.” [26]

Such were Xenophon’s words; and upon hearing what he said the officers bade him take the lead, all of them except a man named Apollonides, who spoke in the Boeotian dialect.

 

Part 2 of Xenophon

 

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9MAR2018 – Quote of the Day

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Book Two of the Histories is about Egypt.  Lots of myth and legend and gossip as you could tell by the previous story of the burglar.

 

Now before Psammetichus became king of Egypt,1 the Egyptians believed that they were the oldest people on earth. But ever since Psammetichus became king and wished to find out which people were the oldest, they have believed that the Phrygians were older than they, and they than everybody else. [2] Psammetichus, when he was in no way able to learn by inquiry which people had first come into being, devised a plan by which he took two newborn children of the common people and gave them to a shepherd to bring up among his flocks. He gave instructions that no one was to speak a word in their hearing; they were to stay by themselves in a lonely hut, and in due time the shepherd was to bring goats and give the children their milk and do everything else necessary. [3] Psammetichus did this, and gave these instructions, because he wanted to hear what speech would first come from the children, when they were past the age of indistinct babbling. And he had his wish; for one day, when the shepherd had done as he was told for two years, both children ran to him stretching out their hands and calling “Bekos!” as he opened the door and entered. [4] When he first heard this, he kept quiet about it; but when, coming often and paying careful attention, he kept hearing this same word, he told his master at last and brought the children into the king’s presence as required. Psammetichus then heard them himself, and asked to what language the word “Bekos” belonged; he found it to be a Phrygian word, signifying bread. [5] Reasoning from this, the Egyptians acknowledged that the Phrygians were older than they. This is the story which I heard from the priests of Hephaestus’2 temple at Memphis; the Greeks say among many foolish things that Psammetichus had the children reared by women whose tongues he had cut out. 3.

 

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8MAR2018 – Quote of the Day

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Herodotus again!  I guess I’ll keep going until forced to stop.  Herodotus was a great traveler and during his trip to Egypt he assembled the Egyptian histories supposedly from the Egyptian priests.  Here’s a story of one of the early pharaohs.

 

Rhampsinitus had great wealth in silver, so great that none of the succeeding kings could surpass or come near it. To store his treasure safely, he had a stone chamber built, one of its walls abutting on the outer side of his palace. But the builder of it shrewdly provided that one stone be so placed as to be easily removed by two men or even by one. [2] So when the chamber was finished, the king stored his treasure in it, and as time went on, the builder, drawing near the end of his life, summoned his sons (he had two) and told them how he had provided for them, that they have an ample livelihood, by the art with which he had built the king’s treasure-house; explaining clearly to them how to remove the stone, he gave the coordinates of it, and told them that if they kept these in mind, they would be the custodians of the king’s riches. [3] So when he was dead, his sons got to work at once: coming to the palace by night, they readily found and managed the stone in the building, and took away much of the treasure. 121B. When the king opened the building, he was amazed to see the containers lacking their treasure; yet he did not know whom to accuse, seeing that the seals were unbroken and the building shut fast. But when less treasure appeared the second and third times he opened the building (for the thieves did not stop plundering), he had traps made and placed around the containers in which his riches were stored. [2] The thieves came just as before, and one of them crept in; when he came near the container, right away he was caught in the trap. When he saw the trouble he was in, he called to his brother right away and explained to him the problem, and told him to come in quickly and cut off his head, lest he be seen and recognized and destroy him, too. He seemed to have spoken rightly to the other, who did as he was persuaded and then, replacing the stone, went home, carrying his brother’s head. 121C. When day came, the king went to the building, and was amazed to see in the trap the thief’s body without a head, yet the building intact, with no way in or out. At a loss, he did as follows: he suspended the thief’s body from the wall and set guards over it, instructing them to seize and bring to him any whom they saw weeping or making lamentation. [2]

 

But the thief’s mother, when the body had been hung up, was terribly stricken: she had words with her surviving son, and told him that he was somehow to think of some way to cut loose and bring her his brother’s body, and if he did not obey, she threatened to go to the king and denounce him as having the treasure. 121D. So when his mother bitterly reproached the surviving son and for all that he said he could not dissuade her, he devised a plan: he harnessed asses and put skins full of wine on the asses, then set out driving them; and when he was near those who were guarding the hanging body, he pulled at the feet of two or three of the skins and loosed their fastenings; [2] and as the wine ran out, he beat his head and cried aloud like one who did not know to which ass he should turn first, while the guards, when they saw the wine flowing freely, ran out into the road with cups and caught what was pouring out, thinking themselves in luck; [3] feigning anger, the man cursed all; but as the guards addressed him peaceably, he pretended to be soothed and to relent in his anger, and finally drove his asses out of the road and put his harness in order. [4] And after more words passed and one joked with him and got him to laugh, he gave them one of the skins: and they lay down there just as they were, disposed to drink, and included him and told him to stay and drink with them; and he consented and stayed. [5] When they cheerily saluted him in their drinking, he gave them yet another of the skins; and the guards grew very drunk with the abundance of liquor, and lay down right there where they were drinking, overpowered by sleep; [6] but he, when it was late at night, cut down the body of his brother and shaved the right cheek of each of the guards for the indignity, and loading the body on his asses, drove home, fulfilling his mother’s commands. 121E.

 

When the king learned that the body of the thief had been taken, he was beside himself and, obsessed with finding who it was who had managed this, did as follows—they say, but I do not believe it. [2] He put his own daughter in a brothel, instructing her to accept all alike and, before having intercourse, to make each tell her the shrewdest and most impious thing he had done in his life; whoever told her the story of the thief, she was to seize and not let get out. [3] The girl did as her father told her, and the thief, learning why she was doing this, did as follows, wanting to get the better of the king by craft. [4] He cut the arm off a fresh corpse at the shoulder, and went to the king’s daughter, carrying it under his cloak, and when asked the same question as the rest, he said that his most impious act had been when he had cut the head off his brother who was caught in a trap in the king’s treasury; and his shrewdest, that after making the guards drunk he had cut down his brother’s hanging body. [5] When she heard this, the princess grabbed for him; but in the darkness the thief let her have the arm of the corpse; and clutching it, she held on, believing that she had the arm of the other; but the thief, after giving it to her, was gone in a flash out the door. 121F.

 

When this also came to the king’s ears, he was astonished at the man’s ingenuity and daring, and in the end, he sent a proclamation to every town, promising the thief immunity and a great reward if he would come into the king’s presence. [2] The thief trusted the king and came before him; Rhampsinitus was very admiring and gave him his daughter to marry on the grounds that he was the cleverest of men; for as the Egyptians (he said) surpassed all others in craft, so he surpassed the Egyptians. 122.

 

They said that later this king went down alive to what the Greeks call Hades and there played dice with Demeter, and after winning some and losing some, came back with a gift from her of a golden hand towel. [2] From the descent of Rhampsinitus, when he came back, they said that the Egyptians celebrate a festival, which I know that they celebrate to this day, but whether this is why they celebrate, I cannot say. [3] On the day of the festival, the priests weave a cloth and bind it as a headband on the eyes of one of their number, whom they then lead, wearing the cloth, into a road that goes to the temple of Demeter; they themselves go back, but this priest with his eyes bandaged is guided (they say) by two wolves49 to Demeter’s temple, a distance of three miles from the city, and led back again from the temple by the wolves to the same place. 123.

 

These Egyptian stories are for the benefit of whoever believes such tales: my rule in this history is that I record what is said by all as I have heard it. The Egyptians say that Demeter and Dionysus are the rulers of the lower world.50 [2] The Egyptians were the first who maintained the following doctrine, too, that the human soul is immortal, and at the death of the body enters into some other living thing then coming to birth; and after passing through all creatures of land, sea, and air, it enters once more into a human body at birth, a cycle which it completes in three thousand years. [3] There are Greeks who have used this doctrine, some earlier and some later, as if it were their own; I know their names, but do not record them. 124.

 

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7MAR2018 – Quote of the Day

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Want to know how dice were invented?  Herodotus will tell you.  Don’t believe him?  Well, read my footnote at the end of the story.

The customs of the Lydians are like those of the Greeks, except that they make prostitutes of their female children. They were the first men whom we know who coined and used gold and silver currency; and they were the first to sell by retail. [2] And, according to what they themselves say, the games now in use among them and the Greeks were invented by the Lydians: these, they say, were invented among them at the time when they colonized Tyrrhenia. This is their story: [3] In the reign of Atys son of Manes there was great scarcity of food in all Lydia. For a while the Lydians bore this with what patience they could; presently, when the famine did not abate, they looked for remedies, and different plans were devised by different men. Then it was that they invented the games of dice and knuckle-bones and ball and all other forms of game except dice, which the Lydians do not claim to have discovered. [4] Then, using their discovery to lighten the famine, every other day they would play for the whole day, so that they would not have to look for food, and the next day they quit their play and ate. This was their way of life for eighteen years. [5] But the famine did not cease to trouble them, and instead afflicted them even more. At last their king divided the people into two groups, and made them draw lots, so that the one group should remain and the other leave the country; he himself was to be the head of those who drew the lot to remain there, and his son, whose name was Tyrrhenus, of those who departed. [6] Then the one group, having drawn the lot, left the country and came down to Smyrna and built ships, in which they loaded all their goods that could be transported aboard ship, and sailed away to seek a livelihood and a country; until at last, after sojourning with one people after another, they came to the Ombrici,31 where they founded cities and have lived ever since. [7] They no longer called themselves Lydians, but Tyrrhenians, after the name of the king’s son who had led them there.

Herodotus is called the “Father of History” but he is also known as the Father of Lies.”  And this is reflected in the skepticism that greets any account in Herodotus that doesn’t possess independent confirmation from other sources.  As an example, in our quote from today Herodotus claims that the Etruscans (Tyrrhenians) were really Lydians that emigrated to escape a famine in Lydia.  This story was heaped with scorn for hundreds of years by archeologists and other classical scholars who saw no evidence of its truth.  But follow this link for a fresh perspective.

 

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6MAR2018 – Quote of the Day

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Before this excerpt Herodotus is talking about how Darius became King of Persia with the help of the other six conspirators during their revolt against the Magus.  In this aside he finishes off by showing why a brother could be dearer than a son or husband.

Of the seven men who revolted against the Magus, one, Intaphrenes, got his death through his own violence immediately after the rebellion. He wanted to enter the palace and speak with the king; and in fact the law was, that the rebels against the Magus could come into the king’s presence unannounced, if the king were not having intercourse with one of his wives. [2] Intaphrenes, as one of the seven, claimed his right to enter unannounced; but the gatekeeper and the messenger forbade him, telling him that the king was having intercourse with one of his wives. Intaphrenes thought that they were lying; drawing his scimitar he cut off their noses and ears, then strung these on his horse’s bridle and hung it around the men’s necks, and so let them go. 119.

 

They showed themselves to the king and told him why they had been treated so. Darius, fearing that the six had done this by common consent, sent for each and asked his opinion, whether they approved what had been done; [2] and being assured that they had no part in it, he seized Intaphrenes with his sons and all his household—for he strongly suspected that the man was plotting a rebellion with his kinsmen—and imprisoned them with the intention of putting them to death. [3] Then Intaphrenes’ wife began coming to the palace gates, weeping and lamenting; and by continuing to do this same thing she persuaded Darius to pity her; and he sent a messenger to tell her, “Woman, King Darius will allow one of your imprisoned relatives to survive, whomever you prefer of them all.” [4] After considering she answered, “If indeed the king gives me the life of one, I chose from them all my brother.” [5] Darius was astonished when he heard her answer, and sent someone who asked her: “Woman, the king asks you with what in mind you abandon your husband and your children and choose to save the life of your brother, who is less close to you than your children and less dear than your husband?” [6] “O King,” she answered, “I may have another husband, if a god is willing, and other children, if I lose these; but since my father and mother are no longer living, there is no way that I can have another brother; I said what I did with that in mind.” [7] Darius thought that the woman answered well, and for her sake he released the one for whom she had asked, and the eldest of her sons as well; he put to death all the rest. Thus immediately perished one of the seven. 120.

 

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5MAR2018 – Quote of the Day

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Herodotus tells us the story of Canduales, the King of Lydia, who lost his throne and his life because he was too infatuated with his wife.  Now this is an aside in the story of how the Persian War came about.  As a story teller Herodotus is like your great Aunt Agatha who starts telling you about World War Two and manages to include the fact that your grandfather cheated at solitaire and that an ice cream sundae only costed three cents back then and that Clarke Gable had bad breath.  It’s usually a long circuit and you eventually get there but what you remember are the crazy tidbits he throws in along the way.

 

This Candaules, then, fell in love with his own wife, so much so that he believed her to be by far the most beautiful woman in the world; and believing this, he praised her beauty beyond measure to Gyges son of Dascylus, who was his favorite among his bodyguard; for it was to Gyges that he entrusted all his most important secrets. [2] After a little while, Candaules, doomed to misfortune, spoke to Gyges thus: “Gyges, I do not think that you believe what I say about the beauty of my wife; men trust their ears less than their eyes: so you must see her naked.” Gyges protested loudly at this. [3] “Master,” he said, “what an unsound suggestion, that I should see my mistress naked! When a woman’s clothes come off, she dispenses with her modesty, too. [4] Men have long ago made wise rules from which one ought to learn; one of these is that one should mind one’s own business. As for me, I believe that your queen is the most beautiful of all women, and I ask you not to ask of me what is lawless.” 9.

 

Speaking thus, Gyges resisted: for he was afraid that some evil would come of it for him. But this was Candaules’ answer: “Courage, Gyges! Do not be afraid of me, that I say this to test you, or of my wife, that you will have any harm from her. I will arrange it so that she shall never know that you have seen her. [2] I will bring you into the chamber where she and I lie and conceal you behind the open door; and after I have entered, my wife too will come to bed. There is a chair standing near the entrance of the room: on this she will lay each article of her clothing as she takes it off, and you will be able to look upon her at your leisure. [3] Then, when she moves from the chair to the bed, turning her back on you, be careful she does not see you going out through the doorway.” 10.

 

As Gyges could not escape, he consented. Candaules, when he judged it to be time for bed, brought Gyges into the chamber; his wife followed presently, and when she had come in and was laying aside her garments, Gyges saw her; [2] when she turned her back upon him to go to bed, he slipped from the room. The woman glimpsed him as he went out, and perceived what her husband had done. But though shamed, she did not cry out or let it be seen that she had perceived anything, for she meant to punish Candaules; [3] since among the Lydians and most of the foreign peoples it is felt as a great shame that even a man be seen naked. 11.

 

For the present she made no sign and kept quiet. But as soon as it was day, she prepared those of her household whom she saw were most faithful to her, and called Gyges. He, supposing that she knew nothing of what had been done, answered the summons; for he was used to attending the queen whenever she summoned him. [2] When Gyges came, the lady addressed him thus: “Now, Gyges, you have two ways before you; decide which you will follow. You must either kill Candaules and take me and the throne of Lydia for your own, or be killed yourself now without more ado; that will prevent you from obeying all Candaules’ commands in the future and seeing what you should not see. [3] One of you must die: either he, the contriver of this plot, or you, who have outraged all custom by looking on me uncovered.” Gyges stood awhile astonished at this; presently, he begged her not to compel him to such a choice. [4] But when he could not deter her, and saw that dire necessity was truly upon him either to kill his master or himself be killed by others, he chose his own life. Then he asked: “Since you force me against my will to kill my master, I would like to know how we are to lay our hands on him.” [5] She replied, “You shall come at him from the same place where he made you view me naked: attack him in his sleep.” 12.

 

When they had prepared this plot, and night had fallen, Gyges followed the woman into the chamber (for Gyges was not released, nor was there any means of deliverance, but either he or Candaules must die). She gave him a dagger and hid him behind the same door; [2] and presently he stole out and killed Candaules as he slept. Thus he made himself master of the king’s wife and sovereignty. He is mentioned in the iambic verses of Archilochus of Parus who lived about the same time. 13.

 

So he took possession of the sovereign power and was confirmed in it by the Delphic oracle. For when the Lydians took exception to what was done to Candaules, and took up arms, the faction of Gyges came to an agreement with the rest of the people that if the oracle should ordain him king of the Lydians, then he would reign; but if not, then he would return the kingship to the Heraclidae. [2] The oracle did so ordain, and Gyges thus became king. However, the Pythian priestess declared that the Heraclidae would have vengeance on Gyges’ posterity in the fifth generation; an utterance to which the Lydians and their kings paid no regard until it was fulfilled. 14.

 

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4MAR2018 – Quote of the Day

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(I should just have a Kipling Corner but, anyway, here is a poem he wrote for the Diamond Jubilee of Queen Victoria.  And you could tell that he knew that sitting at the summit of the British Empire’s power the coming fall would be calamitous.  Looking at where things are now it is just as timely today as it was in 1897).

 

Recessional

By Rudyard Kipling (1897)

 

God of our fathers, known of old,

Lord of our far-flung battle-line,

Beneath whose awful Hand we hold

Dominion over palm and pine—

Lord God of Hosts, be with us yet,

Lest we forget—lest we forget!

 

The tumult and the shouting dies;

The Captains and the Kings depart:

Still stands Thine ancient sacrifice,

An humble and a contrite heart.

Lord God of Hosts, be with us yet,

Lest we forget—lest we forget!

 

Far-called, our navies melt away;

On dune and headland sinks the fire:

Lo, all our pomp of yesterday

Is one with Nineveh and Tyre!

Judge of the Nations, spare us yet,

Lest we forget—lest we forget!

 

If, drunk with sight of power, we loose

Wild tongues that have not Thee in awe,

Such boastings as the Gentiles use,

Or lesser breeds without the Law—

Lord God of Hosts, be with us yet,

Lest we forget—lest we forget!

 

For heathen heart that puts her trust

In reeking tube and iron shard,

All valiant dust that builds on dust,

And guarding, calls not Thee to guard,

For frantic boast and foolish word—

Thy mercy on Thy People, Lord!

 

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3MAR2018 – Quote of the Day

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(Let’s continue the Herodotus theme.  In my history class in fifth grade we learnt that Vasco da Gama was the first man to circumnavigate Africa.  But apparently the Phoenicians were contracted by the Egyptians to prove that there was a sea route around Africa (or as the Greeks called it Libya).  And this was over 2,500 years ago.  It’s also interesting to see what mistaken views Herodotus had about the comparative sizes of Asia, Africa and Europe.)

 

Herodotus, The Histories. 4.42

I wonder, then, at those who have mapped out and divided the world into Libya, Asia, and Europe; for the difference between them is great, seeing that in length Europe stretches along both the others together, and it appears to me to be wider beyond all comparison. [2] For Libya shows clearly that it is bounded by the sea, except where it borders on Asia. Necos king of Egypt first discovered this and made it known. When he had finished digging the canal which leads from the Nile to the Arabian Gulf, he sent Phoenicians in ships, instructing them to sail on their return voyage past the Pillars of Heracles until they came into the northern sea and so to Egypt. [3] So the Phoenicians set out from the Red Sea and sailed the southern sea; whenever autumn came they would put in and plant the land in whatever part of Libya they had reached, and there await the harvest; [4] then, having gathered the crop, they sailed on, so that after two years had passed, it was in the third that they rounded the pillars of Heracles and came to Egypt. There they said (what some may believe, though I do not) that in sailing around Libya they had the sun on their right hand.22 43.

 

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2MAR2018 – Quote of the Day

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Could the multi-milennial “War Between East and West” be based on a girl?  Here’s what Herodotus learned.  And if you don’t believe it, well what can I say.  You must hate history.

The Persian learned men say that the Phoenicians were the cause of the dispute. These (they say) came to our seas from the sea which is called Red,1 and having settled in the country which they still occupy, at once began to make long voyages. Among other places to which they carried Egyptian and Assyrian merchandise, they came to Argos, [2] which was at that time preeminent in every way among the people of what is now called Hellas. The Phoenicians came to Argos, and set out their cargo. [3] On the fifth or sixth day after their arrival, when their wares were almost all sold, many women came to the shore and among them especially the daughter of the king, whose name was Io (according to Persians and Greeks alike), the daughter of Inachus. [4] As these stood about the stern of the ship bargaining for the wares they liked, the Phoenicians incited one another to set upon them. Most of the women escaped: Io and others were seized and thrown into the ship, which then sailed away for Egypt. 2.

In this way, the Persians say (and not as the Greeks), was how Io came to Egypt, and this, according to them, was the first wrong that was done. Next, according to their story, some Greeks (they cannot say who) landed at Tyre in Phoenicia and carried off the king’s daughter Europa. These Greeks must, I suppose, have been Cretans. So far, then, the account between them was balanced. But after this (they say), it was the Greeks who were guilty of the second wrong. [2] They sailed in a long ship to Aea, a city of the Colchians, and to the river Phasis:2 and when they had done the business for which they came, they carried off the king’s daughter Medea. [3] When the Colchian king sent a herald to demand reparation for the robbery and restitution of his daughter, the Greeks replied that, as they had been refused reparation for the abduction of the Argive Io, they would not make any to the Colchians. 3.

Then (they say), in the second generation after this, Alexandrus, son of Priam, who had heard this tale, decided to get himself a wife from Hellas by capture; for he was confident that he would not suffer punishment. [2] So he carried off Helen. The Greeks first resolved to send messengers demanding that Helen be restored and atonement made for the seizure; but when this proposal was made, the Trojans pleaded the seizure of Medea, and reminded the Greeks that they asked reparation from others, yet made none themselves, nor gave up the booty when asked. 4.

So far it was a matter of mere seizure on both sides. But after this (the Persians say), the Greeks were very much to blame; for they invaded Asia before the Persians attacked Europe. [2] “We think,” they say, “that it is unjust to carry women off. But to be anxious to avenge rape is foolish: wise men take no notice of such things. For plainly the women would never have been carried away, had they not wanted it themselves. [3] We of Asia did not deign to notice the seizure of our women; but the Greeks, for the sake of a Lacedaemonian woman, recruited a great armada, came to Asia, and destroyed the power of Priam. [4] Ever since then we have regarded Greeks as our enemies.” For the Persians claim Asia for their own, and the foreign peoples that inhabit it; Europe and the Greek people they consider to be separate from them. 5.

Such is the Persian account; in their opinion, it was the taking of Troy which began their hatred of the Greeks. [2] But the Phoenicians do not tell the same story about Io as the Persians. They say that they did not carry her off to Egypt by force. She had intercourse in Argos with the captain of the ship. Then, finding herself pregnant, she was ashamed to have her parents know it, and so, lest they discover her condition, she sailed away with the Phoenicians of her own accord. [3]

 

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1MAR2018 – Quote of the Day

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Herodotus – Polycrates and the Curse of Too Much Good Luck

I actually believe in this myself.  I have always been blessed with extraordinary good luck.  By this I mean I have almost entirely avoided serious misfortune in my life.  My strongly held belief is that when this lucky streak ends it’s going to be a seismic event.  C’est la vie.

Now Pharaoh Amasis was somehow aware of Polycrates’ great good fortune; and as this continued to increase greatly, he wrote this letter and sent it to Samos: “Amasis addresses Polycrates as follows. [2] It is pleasant to learn that a friend and ally is doing well. But I do not like these great successes of yours; for I know the gods, how jealous they are, and I desire somehow that both I and those for whom I care succeed in some affairs, fail in others, and thus pass life faring differently by turns, rather than succeed at everything. [3] For from all I have heard I know of no man whom continual good fortune did not bring in the end to evil, and utter destruction. Therefore if you will be ruled by me do this regarding your successes: [4] consider what you hold most precious and what you will be sorriest to lose, and cast it away so that it shall never again be seen among men; then, if after this the successes that come to you are not mixed with mischances, strive to mend the matter as I have counselled you.” 41.

Reading this, and perceiving that Amasis’ advice was good, Polycrates considered which of his treasures it would most grieve his soul to lose, and came to this conclusion: he wore a seal set in gold, an emerald, crafted by Theodorus son of Telecles of Samos; [2] being resolved to cast this away, he embarked in a fifty-oared ship with its crew, and told them to put out to sea; and when he was far from the island, he took off the seal-ring in sight of all that were on the ship and cast it into the sea. This done, he sailed back and went to his house, where he grieved for the loss. 42.

But on the fifth or sixth day from this it happened that a fisherman, who had taken a fine and great fish, and desired to make a gift of it to Polycrates, brought it to the door and said that he wished to see Polycrates. This being granted, he gave the fish, saying: [2] “O King, when I caught this fish, I thought best not to take it to market, although I am a man who lives by his hands, but it seemed to me worthy of you and your greatness; and so I bring and offer it to you.” Polycrates was pleased with what the fisherman said; “You have done very well,” he answered, “and I give you double thanks, for your words and for the gift; and I invite you to dine with me.” [3] Proud of this honor, the fisherman went home; but the servants, cutting up the fish, found in its belly Polycrates’ seal-ring. [4] As soon as they saw and seized it, they brought it with joy to Polycrates, and giving the ring to him told him how it had been found. Polycrates saw the hand of heaven in this matter; he wrote a letter and sent it to Egypt, telling all that he had done, and what had happened to him. 43.

When Amasis had read Polycrates’ letter, he perceived that no man could save another from his destiny, and that Polycrates, being so continually fortunate that he even found what he cast away, must come to an evil end. [2] So he sent a herald to Samos to renounce his friendship, determined that when some great and terrible mischance overtook Polycrates he himself might not have to sadden his heart for a friend. 44.