A flame in his burning mouth can be suppressed more easily by a wise man than he can hold back witticisms

Another line from an unidentified tragedy of Ennius, reported by Cicero in De Oratore (2.221):

what is extremely difficult for funny and sharp-tongued men is to take account of people and circumstances and to forego opportunities that arise when something could be said most wittily. And so some humorous men explain this very point not inelegantly. For they say that Ennius says that “a flame in his burning mouth can be suppressed more easily by a wise man than he can hold back witticisms”…

quod est hominibus facetis et dicacibus difficillimum, habere hominum rationem et temporum et ea quae occurrant, cum salsissime dici possunt, tenere. itaque nonnulli ridiculi homines hoc ipsum non insulse interpretantur. dicere enim aiunt Ennium, “flammam a sapiente facilius ore in ardente opprimi, quam bona dicta teneat”…

Rules of grammar will not save you

Exciting because I get to include something from Sanskrit studies since I don’t have to type it myself. Here is the opening verse of Sankara’s (disputed attribution) Bhaja Govindam. The story goes that Sankara during his pilgrimage to Kashi came across a very old man repeating grammar rules to himself. In some versions the man is a scholar, in others someone simply trying to learn. Either way, Sankara observes that the type of knowledge he seeks/meditates on is not the sort that provides liberation.

Worship Govinda, worship Govinda,
Worship Govinda, oh deluded mind!
At the time of your death,
Rules of grammar will not save you.

भज गोविन्दं भज गोविन्दं
गोविन्दं भज मूढमते ।
सम्प्राप्ते सन्निहिते काले
नहि नहि रक्षति डुकृङ्करणे 

But I can think of a mild counterpoint to this position from another culture – in Circero’s De Senectute (On Old Age, 8.26) where Cato describes his own late life efforts with Greek.

But you see how old age, so far from being feeble and inactive, is even busy and is always doing and effecting something—that is to say, something of the same nature in each case as were the pursuits of earlier years. And what of those who even go on adding to their store of knowledge? Such was the case with Solon, whom we see boasting in his verses that he grows old learning something every day. And I have done the same, for in my old age I have learned Greek, which I seized upon as eagerly as if I had been desirous of satisfying a long-continued thirst, with the result that I have acquired first-hand the information which you see me using in this discussion by way of illustration.

Sed videtis, ut senectus non modo languida atque iners non sit, verum etiam sit operosa et semper agens aliquid et moliens, tale scilicet, quale cuiusque studium in superiore vita fuit. Quid, qui etiam addiscunt aliquid, ut et Solonem versibus gloriantem videmus, qui se cotidie aliquid addiscentem dicit senem fieri. Et ego feci, qui litteras Graecas senex didici, quas quidem sic avide arripui quasi diuturnam sitim explere cupiens, ut ea ipsa mihi nota essent, quibus me nunc exemplis uti videtis.

Without the Greek he wouldn’t have acquired the knowledge to make the argument – and he couldn’t have gotten the Greek without the grammar (the Solon I’ve quoted elsewhere). The point being, grammar isn’t the optimal choice but I can’t read the Upanishads without knowing my conjugations and sandhi so it is a necessary one.

Ea est odiorum Ilias

In time for the coming holidays, from Plautus’ Miles Gloriosus 740-743 (The Braggart Soldier), text and translation of the new Loeb edition:

no guest can put up at such a great friend’s place that he wouldn’t be a nuisance as soon as it’s been three days in a row; but when it’s ten days in a row, it’s a whole Iliad of hatred.

nam hospes nullus tam in amici hospitium deuorti potest
quin, ubi triduom continuom fuerit, iam odiosus siet;
uerum ubi dies decem continuos sit, ea est odiorum Ilias:

Plautus’ exact phrase (odiorum Ilias) is a weird one. The Greek version – κακῶν Ἰλιὰς – was enough of an ancient proverb that Erasmus covered it at Adagia 226 – Ilias Malorum, though he fails there to mention what seems the first (traceable) instance of the phrase itself – Demosthenes’ use in De Falsa Legatione (On the False Embassy).

καὶ κακῶν Ἰλιὰς περιειστήκει Θηβαίους.
and an Iliad of woes surrounded the Thebans.

What’s weird in Plautus is obvious from comparison with Erasmus’ Latin rendering – Ilias Malorum, which likely comes from Cicero’s use (Ad Atticum viii. 11) – Tanta malorum impendet Ilias (so great an Iliad of troubles hangs over us). κακόν as substantive carries the sense of ‘evils, ills’ – which is better matched in Latin by malus than odium. But maybe it’s an issue of Plautine usage since there is – according to Lewis and Short – a close transferred sense: “In gen., the object of hatred; hence, an offenceannoyancedisgust, said of persons or things.”

Timanthes and Iphigenia

From Montaigne 1.2 De la Tristesse (On Sadness):

…. the account goes on to tell us that Cambyses asked [Psammenitus] why he had remained unmoved by the fate of his son and daughter yet showed such emotion at the death of his friend. ‘Only the last of these misfortunes can be expressed by tears’, he replied; ‘the first two are way beyond any means of expression.’

That may explain the solution adopted by a painter in antiquity. He had to portray the grief shown on the faces of the people who were present when Iphigenia was sacrificed, giving each of them the degree of sorrow appropriate to his feelings of involvement in the death of that fair and innocent young woman. By the time he came to portray the father of Iphigenia he had exhausted all the resources of his art, so he painted him with his face veiled over, as though no countenance could display a grief so intense.

… elle adjouste que Cambises s’enquerant à Psammenitus, pourquoy ne s’estant esmeu au malheur de son fils et de sa fille, il portoit si impatiemment celuy d’un de ses amis: C’est, respondit-il, que ce seul dernier desplaisir se peut signifier par larmes, les deux premiers surpassans de bien loin tout moyen de se pouvoir exprimer. A l’aventure reviendroit à ce propos l’invention de cet ancien peintre, lequel, ayant à representer au sacrifice de Iphigenia le dueil des assistans, selon les degrez de l’interest que chacun apportoit à la mort de cette belle fille innocente, ayant espuisé les derniers efforts de son art, quand se vint au pere de la fille, il le peignit le visage couvert, comme si nulle contenance ne pouvoit representer ce degré de dueil.

The painter is Timanthes (4th century B.C) and the painting described is mentioned several times in Roman sources.

Pliny the Elder (35.74) says:

To return to Timanthes—he had a very high degree of genius. Orators have sung the praises of his Iphigenia, who stands at the altar awaiting her doom; the artist has shown all present full of sorrow, and especially her uncle, and has exhausted all the indications of grief, yet has veiled the countenance of her father himself. whom he was unable adequately to portray. There are also other examples of his genius, for instance a quite small panel of a Sleeping Cyclops, whose gigantic stature he aimed at representing even on that scale by painting at his side some Satyrs measuring the size of his thumb with a wand. Indeed Timanthes is the only artist in whose works more is always implied than is depicted, and whose execution, though consummate, is always surpassed by his genius.

Nam Timanthis vel plurimum adfuit ingenii. eius enim est Iphigenia oratorum laudibus celebrata, qua stante ad aras peritura cum maestos pinxisset omnes praecipueque patruum et tristitiae omnem imaginem consumpsisset, patris ipsius voltum velavit, quem digne non poterat ostendere. sunt et alia ingenii eius exempla, veluti Cyclops dormiens in parvola tabella, cuius et sic magnitudinem exprimere cupiens pinxit iuxta Satyros thyrso pollicem eius metientes. atque in unius huius operibus intelligitur plus semper quam pingitur et, cum sit ars summa, ingenium tamen ultra artem est.

And Cicero (Orator 22):

the poet avoids impropriety as the greatest fault which he can commit; he errs also if he puts the speech of a good man in the mouth of a villain, or that of a wise man in the mouth of a fool; so also the painter in portraying the sacrifice of Iphigenia, after representing Calchas as sad, Ulysses as still more so, Menelaus as in grief, felt that Agamemnon’s head must be veiled

quod si poeta fugit ut maximum vitium qui peccat etiam, cum probam orationem affingit improbo stultove sapientis; si denique pictor ille vidit, cum immolanda Iphigenia tristis Calchas esset, tristior Ulixes, maereret Menelaus, obvolvendum caput Agamemnonis esse, quoniam summum illum luctum penicillo non posset imitari;

The below fresco from Pompeii is sometimes thought to be a Roman copy of Timanthes’ work – though it would seem necessary to take copy in a somewhat loose sense.  Iphigenia is not standing at an altar as Pliny states and, Agamemnon excepted, I can’t match any of the figures with the emotions he or Cicero describe as so manifestly present.