Pliny Quotes

In wine, there's truth.

True glory consists in doing what deserves to be written, in writing what deserves to be read, and in so living as to make the world happier and better for our living in it.

An object in possession seldom retains the same charm that it had in pursuit.

True glory consists in doing what deserves to be written, and writing what deserves to be read.

The depth of darkness to which you can descend and still live is an exact measure of the height to which you can aspire to reach.

In these matters, the only certainty is that nothing is certain

[Pliny the Elder] used to say that “no book was so bad but some good might be got out of it.

From the end spring new beginnings.

Nulla dies sine linea - Not a day without a line.

In vino veritas

I texted Nightingale to let him know our change in disposition and then I picked up my Pliny, because nothing says stuck all alone in your flat like a Roman know-it-all

On the back part of the step, toward the right, I saw a small iridescent sphere of almost unbearable brilliance. At first I thought it was revolving; then I realised that this movement was an illusion created by the dizzying world it bounded. The Aleph's diameter was probably little more than an inch, but all space was there, actual and undiminished. Each thing (a mirror's face, let us say) was infinite things, since I distinctly saw it from every angle of the universe. I saw the teeming sea; I saw daybreak and nightfall; I saw the multitudes of America; I saw a silvery cobweb in the center of a black pyramid; I saw a splintered labyrinth (it was London); I saw, close up, unending eyes watching themselves in me as in a mirror; I saw all the mirrors on earth and none of them reflected me; I saw in a backyard of Soler Street the same tiles that thirty years before I'd seen in the entrance of a house in Fray Bentos; I saw bunches of grapes, snow, tobacco, lodes of metal, steam; I saw convex equatorial deserts and each one of their grains of sand; I saw a woman in Inverness whom I shall never forget; I saw her tangled hair, her tall figure, I saw the cancer in her breast; I saw a ring of baked mud in a sidewalk, where before there had been a tree; I saw a summer house in Adrogué and a copy of the first English translation of Pliny -- Philemon Holland's -- and all at the same time saw each letter on each page (as a boy, I used to marvel that the letters in a closed book did not get scrambled and lost overnight); I saw a sunset in Querétaro that seemed to reflect the colour of a rose in Bengal; I saw my empty bedroom; I saw in a closet in Alkmaar a terrestrial globe between two mirrors that multiplied it endlessly; I saw horses with flowing manes on a shore of the Caspian Sea at dawn; I saw the delicate bone structure of a hand; I saw the survivors of a battle sending out picture postcards; I saw in a showcase in Mirzapur a pack of Spanish playing cards; I saw the slanting shadows of ferns on a greenhouse floor; I saw tigers, pistons, bison, tides, and armies; I saw all the ants on the planet; I saw a Persian astrolabe; I saw in the drawer of a writing table (and the handwriting made me tremble) unbelievable, obscene, detailed letters, which Beatriz had written to Carlos Argentino; I saw a monument I worshipped in the Chacarita cemetery; I saw the rotted dust and bones that had once deliciously been Beatriz Viterbo; I saw the circulation of my own dark blood; I saw the coupling of love and the modification of death; I saw the Aleph from every point and angle, and in the Aleph I saw the earth and in the earth the Aleph and in the Aleph the earth; I saw my own face and my own bowels; I saw your face; and I felt dizzy and wept, for my eyes had seen that secret and conjectured object whose name is common to all men but which no man has looked upon -- the unimaginable universe. I felt infinite wonder, infinite pity.

So we must work at our profession and not make anybody else's idleness an excuse for our own. There is no lack of readers and listeners; it is for us to produce something worth being written and heard.

Home is where the heart is

In the darkness you could hear the crying of women, the wailing of infants, and the shouting of men. Some prayed for help. Others wished for death. But still more imagined that there were no Gods left, and that the universe was plunged into eternal darkness.

Wise men read books about history, Pliny. Strong men write them.

It is best not to be born or to die as soon as possible.

Glory ought to be the consequence, not the motive, of our actions; and although it happen not to attend the worthy deed, yet it is by no means the less fair for having missed the applause it deserved.

Dear Pliny,” Sevro sings over the com. If your heart beats like a drum, and your leg’s a little wet, it’s ’cause the Reaper’s come to collect a little debt. He sings this three times until Ragnar throws a table into the console. Sparks shower out. Sevro looks up slowly at the table hanging over his head. It missed by inches. He wheels around. “What the gorypissandshit is your damage, you overreacting mountain troll!” “Rhyming … nnnngh.” Ragnar makes an uncomfortable groaning sound. “You found him,” Mustang mutters as we share a look. “Which one?” I ask as Sevro curses the Stained out in every compound manner he knows. Adding the crux for good measure. “You squawk like a … like a chicken,” Ragnar says

Inert, ca un manechin, și dezgustat, mă lăsam sărutat de buze fade, iar ei erau așa de plini de bucuria lor, că nici nu băgau de seamă dezgustul meu.

A bronze plaque read: GAIUS PLINIUS CAECILIUS SECUNDUS Dan made a face. "Get a load of the guy with the funny name." "I think that's Pliny the younger, the famous Roman writer," Amy supplied. She bent down to read the English portion of the tablet. "Right. In A.D. 79, Pliny chronicled the destruction of Pompeii by the eruption of Mount Vesuvius. It's one of the earliest eyewitness accounts of a major disaster." Dan yawned. "Doesn't this remind you of the clue hunt? You know–you telling me a bunch of boring stuff, and me not listening?

... Mother Nature is punishing us, ..., for our greed and selfishness. We torture her at all hours by iron and wood, fire and stone. We dig her up and dump her in the sea. We sink mine shafts into her and drag out her entrails - and all for a jewel to wear on a pretty finer. Who can blame her if she occasionally quivers with anger?" - Pliny, Pg. 176

Contact with [menstrual blood] turns new wine sour, crops touched by it become barren, grafts die, seed in gardens are dried up, the fruit of trees fall off, the edge of steel and the gleam of ivory are dulled, hives of bees die, even bronze and iron are at once seized by rust, and a horrible smell fills the air; to taste it drives dogs mad and infects their bites with an incurable poison.

The smallest evil if neglected, will reach the greatest proportions.

Cred ca numai copiii sunt atat de absorbiti de jocul lor, atat de plini de intamplarile lor, atat de cruzi, de nepasatori cu cei dimprejur cum am fost eu pana acum.

privea spre cer cu ochi plini de blesteme; dar nici măcar o frunză nu se clinti din această pricină.

Optimumque est, ut volgo dixere, aliena insania frui. And the best plan is, as the popular saying was, to profit by the folly of others. Pliny the Elder, Historia Naturalis

In the first century A.D., Pliny estimated that the average Roman citizen consumed only 25 grams of salt a day. The modern American consumes even less if the salt content of packaged food is not included.

There were some so afraid of death that they prayed for death.

Nu vreau să cred că suferinţele sanctifică şi că înfrângerile sunt necesare. De ce ar trebui să ne apropiem de adevăr numai plini de răni? De ce ar trebui să fim sfâşiaţi de un vultur ca să avem curaj? Oare fericirea nu e aptă să ne înveţe ceea ce ne învaţă suferinţa? Nu există un drum spre artă şi spre noi înşine care să nu treacă prin infern? Nu poate ajunge la cer cine n-a străbătut pământul şi iadul, scria Goethe. Dar îl putem cita liniştiţi? Trebuie să ne temem de fericire, dacă vrem să atingem înălţimile din noi?

Pliny paid for his "phenomena"!...I've paid a bit, too...everything worthwhile has its cost!...if it's free, you're down with the shithead fraternity! blabbermouths, charlatans, the whole gang!...into the crapper with 'em! every one! right in the shitter!...it's unlistenable!...just a bunch of farts!...I'm telling you!...

* The most beautiful thing we can experience is the mysterious. It is the source of all true art and science. ALBERT EINSTEIN *I am too much a sceptic to deny the possibility of anything. T.H. HUXLEY *The only certainty is that nothing is certain. PLINY THE ELDER

Out of Africa, there is always something new.

There is, to be sure, no evil without something good.

There is no book so bad it does not contain something good.

Roman writer Pliny (23–79 AD) wrote: ‘Not a year passed in which India did not take fifty million sesterces away from Rome.

You are a worm who thought himself a serpent just because you slither. But your power was not real, Pliny. It was all a dream. Time now to wake.

Ochii ei frumoşi, odinioară atât de plini de pasiune şi de poftă de viaţă, erau acum goi şi opaci. Aproape morţi. Avea sentimentul că priveşte prin el." - Monica Ramirez, Asasin la feminin

In Pliny I read about the invention of clay modeling. A Sicyonian potter came to Corinth. There his daughter fell in love with a young man who had to make frequent long journeys away from the city. When he sat with her at home, she used to trace the outline of his shadow that a candle’s light cast on the wall. Then, in his absence she worked over the profile, deepening, so that she might enjoy his face, and remember. One day the father slapped some potter’s clay over the gouged plaster; when the clay hardened he removed it, baked it, and "showed it abroad" (63).

In comparing various authors with one another, I have discovered that some of the gravest and latest writers have transcribed, word for word, from former works, without making acknowledgment.

Matthew, Mark, Luke, and John are a bunch of practical jokers who meet somewhere and decide to have a contest. They invent a character, agree on a few basic facts, and then each one's free to take it and run with it. At the end, they'll see who's done the best job. The four stories are picked up by some friends who act as critics: Matthew is fairly realistic, but insists on that Messiah business too much: Mark isn't bad, just a little sloppy: Luke is elegant, no denying that; and John takes the philosophy a little too far. Actually, though, the books have an appeal, they circulate, and when the four realize what's happening, it's too late, Paul has already met Jesus on the road to Damascus, Pliny begins his investigation ordered by the worried emperor, and a legion of apocryphal writers pretends also to know plenty....It all goes to Peter's head; he takes himself seriously. John threatens to tell the truth, Peter and Paul have him chained up on the island of Patmos.

but anything overtly religious filled him with a pagan alarm; and I believe that like Pliny, whom he resembled in so many respects, he secretly thought it to be a degenerate cult carried to extravagant lengths.

Motivele care-i determină pe oameni să acţioneze sunt în număr de trei: a) Egoismul, care determină bunăstarea individului; el este fără margini; b) Răutatea, care doreşte nenorocirea aproapelui; c) Mila, care vrea binele aproapelui; ea merge până la nobleţe şi grandoare. Orice acţiune omenească are drept cauză unul din aceste mobile, lucrând în parte sau împreună. Egoismul de care cu toţii suntem plini şi pe care-l ascundem din politeţe se trădează în momentul în care instinctiv căutăm în fiecare persoană pe care-o vedem o relaţie sau un mijloc de parvenire către unul din scopurile pe care le urmărim. Când facem o cunoştinţă nouă primul nostru gând este de a şti dacă şi cât ne poate fi folositoare; dacă nu poate, nu reprezintă nimic pentru noi. Este în natura fiinţei umane să vadă în aproapele său un posibil mijloc pentru a-şi atinge scopurile.

While Apicius is full of ancient delicacies such as roasted peacock, boiled sow vulva, testicles, and other foods we would not commonly eat today, there are many others that are still popular, including tapenade, absinthe, flatbreads, and meatballs. There is even a recipe for Roman milk and egg bread that is identical to what we call French toast. And, contrary to popular belief, foie gras was not originally a French delicacy. The dish dates back twenty-five hundred years, and Pliny credits Apicius with developing a version using pigs instead of geese by feeding hogs dried figs and giving them an overdose of mulsum (honey wine) before slaughtering them.

Turistii se adunau de acum in batalioane organizate inaintea catedralei, mitraliindu-I fatada cu o docilitate unaninma. In sort sau in bermude atacau plini de hotarare locurile sfinte, cu degetul pe tragaciul camerei de luat vederi, gata sa-l surprinda pe Dumnezeu in flagrant delict. Turistul nu crede in lucruri decat dupa ce le-a transfigurat in poze.

The happier time, the quicker it passes

Nullus est liber tam malus ut non aliqua parte prosit - There is no book so bad that it is not profitable on some part.

Let me into the secrets you would prefer no one to know.

nihil novum nihil varium nihil quod non semel spectasse sufficiat

that those supports may be shaken, and collapse, for the popularity of evil men is as fickle as the men themselves.

Sutor, Ne Ultra Crepidam

It is not true that the world is too tired and exhausted to produce anything worth praising.

But, if I were given my choice, I prefer the speech like the winter snows.

that it is better to have no work to do than to work at nothing.

True glory consists in doing what deserves to be written, in writing what deserves to be read.

We today can recognize the antiquity of astrology in words such as disaster, which is Greek for “bad star,” influenza, Italian for (astral) “influence”; mazeltov, Hebrew—and, ultimately, Babylonian—for “good constellation,” or the Yiddish word shlamazel, applied to someone plagued by relentless ill-fortune, which again traces to the Babylonian astronomical lexicon. According to Pliny, there were Romans considered sideratio, “planet-struck.” Planets were widely thought to be a direct cause of death. Or consider consider: it means “with the planets,” evidently a prerequisite for serious reflection.

the success of Christianity was rooted in the Roman Empire, in its territorial extent, in the mobility that it promoted, in its towns and its cultural mix. From Pliny’s Bithynia to Perpetua’s Carthage, Christianity spread from its small-scale origins in Judaea largely because of the channels of communication across the Mediterranean world that the Roman Empire had opened up and because of the movement through those channels of people, goods, books and ideas. The irony is that the only religion that the Romans ever attempted to eradicate was the one whose success their empire made possible and which grew up entirely within the Roman world.

Closely related are the entries in his bestiary, a compendium of short tales of animals and moral lessons based on their traits. Bestiaries were popular among the ancients and in the Middle Ages, and the spread of printing presses meant that many were reprinted in Italy beginning in the 1470s. Leonardo had a copy of the bestiary written by Pliny the Elder and three others by medieval compilers.

Pliny suggested that the ostrich, then newly discovered, was the result of a cross between a giraffe and a gnat. (It would, I suppose, have to be a female giraffe and a male gnat.) In practice there must be many such crosses which have not been attempted because of a certain understandable lack of motivation.

Ah! How little they must have had to think about, to have been able to read so much. And when I actually find it reported of the elder Pliny that he was continually reading or being read to, at table, on a journey, or in his bath, the question forces itself upon my mind, whether the man was so very lacking in thought of his own that he had to have alien thought incessantly instilled into him; as though he were a consumptive patient taking jellies to keep himself alive.

Deus est mortali iuvare mortalem.

Ex Africa semper aliquid novi.

You summon us, we follow. You order us to be free and so we will be.

Harapan adalah tiang yang menyangga dunia.

For Pliny, ‘all citizens’ meant ‘all citizens like me’. But his point is clear: biological heredity is an unsatisfactory way of selecting a man to rule the Roman world.

Unul dintre cele mai triste aspecte ale vremurilor noastre este că cei care au certitudini sunt proști, iar cei cu imaginație și competență sunt plini de dubii și indecizie.

Here were the same qualities that Corbulo, Pliny’s old commander,

This was the conviction to which Pliny had devoted a superhuman degree of effort.

It was the conquest of Asia’, Pliny’s uncle had recorded in his encyclopaedia,

Pliny whispers in my ear, “Different days pass verdict on different men and only the last day a final verdict on all men; and consequently no day is to be trusted.”17

So when you 3 go hunting you can adopt my advice, and carry your tablets as well as your food-basket and flask, for you will find that Minerva roams the mountains no less than Diana.

The letters between Pliny and Trajan amount to one of the most loquacious non-Christian discussions of the new religion to survive. The Christian texts of the third, fourth and fifth centuries CE are some of the most extreme examples ever of the rewriting of history to fit the agenda of the winners. They construct a triumphalist history of Christianity as victorious both against its pagan rivals, despite cruel persecution by the Roman state, and against all the internal variants (‘heresies’, as later Christians defined them), which challenged what came to be Christian orthodoxy.

You know what's amusing? How people in this so-called American Liberty Movement constantly forward ideas as if nobody had ever thought of them before. If any of these fucktards had ever read Pliny, Cicero, Plutarch or Suetonius, they would know that nearly all political ideas were old news by the time of the Emperor Caligula. The American educational system is officially shit as far as I can tell.

I shall continue to be anxious about him until he can permit himself some distraction and allow his wound to heal; nothing can do this but acceptance of the inevitable, lapse of time, and surfeit of grief.

Nu cred ca e atâta nefericire în noi, câtă deșertăciune, nici atâta răutate câtă prostie, nu suntem atât de plini de rele pe cât suntem de goi, nu suntem atât de păcătoși pe cât suntem de josnici." Michel de Montaigne - Eseuri

During the age of Christ, of his apostles, and of their first disciples, the doctrine which they preached was confirmed by innumerable prodigies. The lame walked, the blind saw, the sick were healed, the dead were raised, daemons were expelled, and the laws of Nature were frequently suspended for the benefit of the church [...] But the sages of Greece and Rome turned aside from the awful spectacle, and, pursuing the ordinary occupations of life and study, appeared unconscious of any alterations in the moral or physical government of the world. Under the reign of Tiberius, the whole earth, or at least a celebrated province of the Roman empire, was involved in a preternatural darkness of three hours. Even this miraculous event, which ought to have excited the wonder, the curiosity, and the devotion of mankind, passed without notice in an age of science and history. It happened during the lifetime of Seneca and the elder Pliny, who must have experienced the immediate effects, or received the earliest intelligence, of the prodigy. Each of these philosophers, in a laborious work, has recorded all the great phenomena of Nature, earthquakes, meteors, comets, and eclipses, which his indefatigable curiosity could collect. Both the one and the other have omitted to mention the greatest phenomenon to which the mortal eye has been witness since the creation of the globe.

Contrastul dintre copacii plini de viata si strazile noroioase ale lagarului m-a facut sa ma gandesc la conditia umana mizerabila: doar noi eram capabili sa distrugem frumusetea naturala si sa transformam lumea intr-un loc inospitalier.

I sit in the Tom Andrews Studio and read chapter after chapter of Pliny’s Natural History. He is half-genius, half-lunatic. It is as though Borges has rewritten Aristotle, patched in some Thoreau, then airmailed it to Calvino to revise.

Being lately engaged to plead a cause before the Court of the Hundred, the crowd was so great that I could not get to my place without crossing the tribunal where the judges sat. And I have this pleasing circumstance to add further, that a young nobleman, having had his tunic torn, an ordinary occurrence in a crowd, stood with his gown thrown over him, to hear me, and that during the seven hours I was speaking, whilst my success more than counterbalanced the fatigue of so long a speech. So let us set to and not screen our own indolence under pretence of that of the public. Never, be very sure of that, will there be wanting hearers and readers, so long as we can only supply them with speakers and writers worth their attention.

It is a long time since I have had a letter from you. "There is nothing to write about," you say: well then write and let me know just this, that "there is nothing to write about," or tell me in the good old style, If you are well that's right, I am quite well. This will do for me, for it implies everything. You think I am joking? Let me assure you I am in sober earnest. Do let me know how you are; for I cannot remain ignorant any longer without growing exceedingly anxious about you. Farewell.

The names of Seneca, of the elder and the younger Pliny, of Tacitus, of Plutarch, of Galen, of the slave Epictetus, and of the emperor Marcus Antoninus, adorn the age in which they flourished, and exalt the dignity of human nature. They filled with glory their respective stations, either in active or contemplative life; their excellent understandings were improved by study; philosophy had purified their minds from the prejudices of the popular superstition; and their days were spent in the pursuit of truth and the practice of virtue. Yet all these sages (it is no less an object of surprise than of concern) overlooked or rejected the perfection of the Christian system. Their language or their silence equally discover their contempt for the growing sect which in their time had diffused itself over the Roman empire. Those among them who condescend to mention the Christians consider them only as obstinate and perverse enthusiasts, who exacted an implicit submission to their mysterious doctrines, without being able to produce a single argument that could engage the attention of men of sense and learning.

The Empress Sabina had long ago formed her own theory about the nonsense in travel books. No traveler, having gone to the expense and trouble of venturing where most civilized people were too sensible to go, was going to come home and admit that it had been a waste of time. Instead, he had to pronounce his destination to be full of strange wonders, like the elk with no knees that could be caught by sabotaging the tree against which it leaned when it slept (Julius Caesar) or the men from India who could wrap themselves in their own ears (reported by the elder Pliny, who seemed to have written down everything he was ever told), or the blue-skinned Britons (Julius Caesar again). Strangely, no traveler had ever brought one of these creatures home for inspection. Doubtless they were impossible to capture, or died on the journey, or the blue came off in the wash.

…in Pliny’s time, it was believed that only the blood of a newly sacrificed kid, or lamb, could shatter a diamond. Pliny wondered—as many did until the seventeenth century when this ‘fact’ was still being quoted as a gemological curiosity—how anyone could have thought to experiment with such a thing … He did not realize that the story was probably a metaphor, perhaps with the same root as the Christian symbol of the Lamb of God. A diamond is the hardest substance; a sacrificed lamb or goat the most innocent. The only way to overcome harshness and brutality, the imagery suggests, is with love.

Silver mining in the United States didn’t start, like hard-core, until the mid-1850s,” Louis said. “And only really got big when the Comstock Lode was discovered in 1859 in California.” “It was bad work. Dangerous. Like any mining. But silver also lets out fumes when it’s mined. Even Pliny the Elder wrote about how harmful the fumes were, especially to animals. You know Pliny the Elder?” “The problem with the silver fumes,” Louis continued, “is that, over time, they gave the miners delusions. Bad enough that they had to stop mining. Their health deteriorated. And a bunch of them even died.” Hard to make fun of something like that, so Pepper didn’t. “Do you know what people would say, in these mining towns, when they saw one of these miners falling apart? Walking through town muttering and swinging at phantoms? They said the Devil in Silver got them. It became shorthand. Like someone might say, ‘What happened to Mike?’ And the answer was always the same. ‘The Devil in Silver got him.’ ” Louis sat straight and crossed his arms and surveyed the table. “Do you understand what I’m trying to tell you?” “You’re saying we’re just making this thing up,” Pepper said quietly. Louis seemed disappointed. He dropped his hands into his lap and folded them there. He looked at his sister and Pepper. He turned his head to take in the other patients gathered with their family members there in the hospital. “I’m saying they were dying,” Louis said. “They definitely weren’t making that up. But it wasn’t a monster that was killing them. It was the mine.

,,Dacă lumea noastră curentă, barbară, parcurge o spirală ascendentă a corupției și brutalității, atunci descendenții noștri vor deveni atat de plini de cruzime și atât de perverși din punct de vedere moral, încât ar putea să ne privească suferind, ca să asiste cuprinși de orgasm la baile de sânge din care se trage civilizația noastră.

Ashes were already falling, not as yet very thickly. I looked round: a dense black cloud was coming up behind us, spreading over the earth like a flood. 'Let us leave the road while we can still see,'I said,'or we shall be knocked down and trampled underfoot in the dark by the crowd behind.' We had scarcely sat down to rest when darkness fell, not the dark of a moonless or cloudy night, but as if the lamp had been put out in a closed room. You could hear the shrieks of women, the wailing of infants, and the shouting of men; some were calling their parents, others their children or their wives, trying to recognize them by their voices. People bewailed their own fate or that of their relatives, and there were some who prayed for death in their terror of dying. Many besought the aid of the gods, but still more imagined there were no gods left, and that the universe was plunged into eternal darkness for evermore. ~Pliny the Younger Trust me…history will record the battle at the Puerto Rico Trench the same way. ~High Commander Mustafa

Only he who always remembers how frail a thing man is will weigh life in an impartial balance,”45 Pliny said. In his day, life was terribly fragile: infant mortality, scholars have estimated, was 300 in 1,000: that is, about 30 percent of all live-born babies died within the first year. A mean life-expectancy was only twenty-five. Death was everywhere.

At the same distance from it is the city of Sala, situate on a river which bears the same name, a place which stands upon the very verge of the desert, and though infested by troops of elephants, is much more exposed to the attacks of the nation of the Autololes, through whose country lies the road to Mount Atlas, the most fabulous locality even in Africa. [...] There formerly existed some Commentaries written by Hanno, a Carthaginian general, who was commanded, in the most flourishing times of the Punic state, to explore the sea-coast of Africa. The greater part of the Greek and Roman writers have followed him, and have related, among other fabulous stories, that many cities there were founded by him, of which no remembrance, nor yet the slightest vestige, now exists. [V,1]

Some very elegant dishes were served up to himself and a few more of us, whilst those placed before the rest of the company consisted simply of cheap dishes and scraps. There were, in small bottles, three different kinds of wine; not that the guest might take their choice, but that they might not have any option in their power; one kind being for himself, and for us; another sort for his lesser friends (for it seems he has degrees of friends), and the third for his own freedmen and ours. My neighbour . . . asked me if I approved the arrangement. Not at all, I told him. "Pray, then," he asked, "what is your method upon such occasions?" "Mine," I returned, "is to give all my visitors the same reception; for when I give an invitation, it is to entertain, not distinguish, my company: I place every man upon my own level whom I admit to my table." . . . He replied, "This must cost you a great deal." "Not in the least." "How can that be?" "Simply because, although my freedmen don't drink the same wine as myself, yet I drink the same as they do." And, no doubt about it, if a man is wise enough to moderate his appetite, he will not find it such a very expensive thing to share with all his visitors what he takes himself. Restrain it, keep it in, if you wish to be true economist. You will find temperance a far better way of saving than treating other people rudely can be. . . . Remember, then, nothing is more to be avoided than this modern alliance of luxury with meanness; odious enough when existing separate and distinct, but still more hateful where you meet with them together.

Julian had a polite but implacable contempt for Judeo-Christian tradition in virtually all its forms. He would deny this if confronted, citing evasively his affection for Dante and Giotto, but anything overtly religious filled him with a pagan alarm; and I believe that like Pliny, whom he resembled in so many respects, he secretly thought it to be a degenerate cult carried to extravagant lengths.

Many Roman and Greek intellectuals had shown profound distaste for such an involved deity. The idea that a divine being was watching every move of every human being was, to these observers, not a sign of great love but a “monstrous” absurdity. The Christian God in their writings was frequently described as a prurient busybody, a peculiar “nuisance” who was “restless, shamelessly curious, being present at man’s every act.”6 Why was He so interested in the every doing of mere mortals? Even before Christianity, sophisticated Roman thinkers had poured scorn on such an idea. As Pliny the Elder had put it: “that [a] supreme being, whate’er it be, pays heed to man’s affairs is a ridiculous notion. Can we believe that it would not be defied by so gloomy and so multifarious a duty?”7 Didn’t a god have better things to do?

In the Roman psyche the East had long been a place of danger, but also a place of plenty. The first Emperor Augustus famously said of Rome that he found a city built in brick but left it in marble – all that money had to come from somewhere. India was repeatedly described in Roman sources as a land of unimaginable wealth. Pliny the Elder complained that the Roman taste for exotic silks, perfumes and pearls consumed the city. ‘India and China [and Arabia] together drain our Empire. That is the price that our luxuries and our womankind cost us.’ It was the construction of the Via Egnatia and attendant road-systems that physically allowed Rome to expand eastwards, while the capture of Egypt intensified this magnetic pull. Rome had got the oriental bug, and Byzantium, entering into a truce with the Romans in 129 BC following the Roman victory in the Macedonian Wars that kick-started Gnaeus Egnatius’ construction of the Via Egnatia, was a critical and vital destination before all longer Asian journeys began.

There is a white vein with a very small amount of liquid in it: … Men try to catch the murex alive because it discharges its juice when it dies. They obtain the juice from the larger purple-fish by removing the shell: they crush the smaller ones together with their shell, which is the only way to make them yield their juice.… The vein already mentioned is removed, and to this, salt has to be added in the proportion of about one pint for every 100 pounds. It should be left to dissolve for three days, since, the fresher the salt, the stronger it is. The mixture is then heated in a lead pot with about seven gallons of water to every fifty pounds and kept at a moderate temperature by a pipe connected to a furnace some distance away. This skims off the flesh which will have adhered to the veins, and after about nine days the cauldron is filtered and a washed fleece is dipped by way of a trial. Then the dyers heat the liquid until they feel confident of the result.—Gaius Plinius Secundus, Pliny the Elder, Historia naturalis, first century

I have spent these several days past, in reading and writing, with the most pleasing tranquility imaginable. You will ask, "How that can possibly be in the midst of Rome?" It was the time of celebrating the Circensian games; an entertainment for which I have not the least taste. They have no novelty, no variety to recommend them, nothing, in short, one would wish to see twice. It does the more surprise me therefore that so many thousand people should be possessed with the childish passion of desiring so often to see a parcel of horses gallop, and men standing upright in their chariots. If, indeed, it were the swiftness of the horses, or the skill of the men that attracted them, there might be some pretence of reason for it. But it is the dress they like; it is the dress that takes their fancy. And if, in the midst of the course and contest, the different parties were to change colours, their different partisans would change sides, and instantly desert the very same men and horses whom just before they were eagerly following with their eyes, as far as they could see, and shouting out their names with all their might. Such mighty charms, such wondrous power reside in the colour of a paltry tunic! And this not only with the common crowd (more contemptible than the dress they espouse), but even with serious-thinking people. When I observe such men thus insatiably fond of so silly, so low, so uninteresting, so common an entertainment, I congratulate myself on my indifference to these pleasures: and am glad to employ the leisure of this season upon my books, which others throw away upon the most idle occupations.

And the nature of their suspicion has a long history: the Greek poet Alcaeus of Mytilene coined a popular phrase En oino álétheia (In wine there is the truth), which was repeated by the Roman Pliny the Elder as In vino veritas. The Babylonian Talmud contains a passage in the same spirit: “In came wine, out went a secret.” It later advises, “In three things is a man revealed: in his wine goblet, in his purse, and in his wrath.” The Roman historian Tacitus claimed that the Germanic peoples always drank alcohol while holding councils to prevent anyone from lying.

The one continuous thing through Rome’s history, from the Etruscans to Pliny to Caravaggio to Pope John Paul to Henry and Owen, is the light: the light at dawn, at sunset. The light tiptoes across everything, exposing it anew, whispering, Here is this! Here is this! Ecco Roma! Bursting out of the sun, streaking through space, skirting Venus, just over eight minutes old, but eternal, too, infinite—here comes the light, nameless and intangible, streaming 93 million unobstructed miles through the implacable black vacuum to break itself against a wall, a cornice, a column. It drenches, it crenellates, it textures. It throws the city into relief.

Wonderful is the wit and subtiltie that dumb creatures have & how they shift for themselves and annoy their enemies: which is the only difficultie that they have to arise and grow to so great an height and excessive bignesse. The dragon therefore espying the Elephant when he goeth to releese, assaileth him from an high tree and launceth himselfe upon him; but the Elephant knowing well enough well enough he is not able to withstand his windings and knittings about him, seeketh to come close to some trees or hard rockes, and so forth to crush and squise the dragon between him and them: the dragons ware hereof, entangle and snarle his feet and legges first with their taile: the Elephants on the other side, undoe those knots with their trunke as with a hand: but to prevent that againe, the dragons put in their heads into their snout, and so stop their breath, and withall, fret and gnaw the tenderest parts that they find there. (Translated by Philomel Holland, 1601. "The Book of Naturalists: An Anthology of the Best Natural History", 1944. p. 20)

Nothing in this world is perpetual; Every thing, however seemingly firm, is in continual flux and change: The world itself gives symptoms of frailty and dissolution: How contrary to analogy, therefore, to imagine, that one single form, seeming the frailest of any, and subject to the greatest disorders, is immortal and indissoluble? What a daring theory is that! How lightly, not to say how rashly, entertained! How to dispose of the infinite number of posthumous existences ought also to embarrass the religious theory. Every planet, in every solar system, we are at liberty to imagine people with intelligent, mortal beings: At least we can fix on no other supposition. For these, a new universe must, every generation, be created beyond the bounds of the present universe: or one must have been created at first so prodigiously wide as to admit of this continual influx of beings. Ought such bold suppositions to be received by any philosophy: and that merely on the pretext of a bare possibility? When it is asked, whether Agamemnon, Thersites, Hannibal, Nero, and every stupid clown, that ever existed in Italy, Scythia, Bactria, or Guinea, are now alive; can any man think, that a scrutiny of nature will furnish arguments strong enough to answer so strange a question in the affirmative? The want of argument, without revelation, sufficiently establishes the negative. Quanto facilius, says Pliny, certiusque sibi quemque credere, ac specimen securitatis antegenitali sumere experimento. Our insensibility, before the composition of the body, seems to natural reason a proof of a like state after dissolution.

Văzând în fapta lui jignire, Boierii şi-au ieşit din fire: „Vecinu-i fire prost crescută, Un farmazon, un om năuc: Bea roşul vin ca un haiduc, La doamne mâna nu sărută, Doar da şi nu, nicicând poftim” - îl osândiră unanim. În satul său, pe-aceeaşi vreme Un alt boier sosi-n vecini, Stârnind aidoma dileme La moşierii cei meschini. Vladimir Lenski se numeşte, Direct din Gottirsgen soseşte: Frumos şi tânăr şi poet, Lui Kant discipol, interpret, El din Germania ceţoasă Aduse roadele ştiinţei — S-aline greul suferinţei; Fiinţă-aprinsă, curioasă, Cu negrul păr adus pe spate Vorbea cu foc de libertate. Adică francmason, aici în sens de liber-cugetător. Ferit de tina infamiei, Cu sufletul cuprins de-ardoare, Credea-n căldura prieteniei Şi-n duioşie de fecioare. În inima-i ce ignoranţă! — Nutrea statornic o speranţă. Şi-a lumii larmă, strălucire îi răscoleau tânăra-i fire, împodobind ideea-n haină De reverii şi dulce vis; Scruta cu sufletul deschis în viaţă-un scop, în lume-o taină Ce-i frământa adânca minte, …Visând minuni, ţintind nainte! Credea el că un suflet mare Se va uni cu el, odată, Că chipul gingaşei fecioare L-aşteaptă undeva curată; Sau că amicii-s plini de zel Să poarte lanţuri pentru el, Să sfarme-n ţăndări braţul lor Ulciorul clevetirilor; Că-n viaţă sunt aleşi ai sorţii, Prieteni sfinţi ai omenirii, Ce hărăziţi sunt nemuririi, Cu veşnica văpaie-a torţii Şi cu raza ei de înnoire S-aducă-n lume fericire. Revolta şi compătimirea, iubirea binelui avea Şi-a slavei dulce pătimire De june-n sânge-i clocotea. El lira şi-o plimba cu sete Sub cerul lui Schiller şi Goethe Şi sufletu-i vibra patetic, Aprins de jarul lor poetic. Şi-a muzelor înaltă artă N-a ruşinat-o el nicicând. Şi nimeni de semeţu-i gând N-a fost în stare să-l despartă, De dorul sfânt al tinereţii Şi gingăşia simplităţii.

Cred ca deja am scris in notele mele despre faptul ca iubirea se aseamana izbitor cu o tortura sau cu o operatie chirurgicala. Aceasta idee poate fi insa dezvoltata la modul cel mai chinuitor. Chiar daca cei doi amanti ar fi foarte indragostiti si plini de dorinte unul fata de celalalt, unul din ei va fi intotdeauna mai calm sau mai putin posedat decat celalalt. El - sau ea - este operatorul, sau calaul; celalalt, subiectul, victima. Auziti aceste suspine, preludiu al unei tragedii a dezonoarei, gemetele, strigatele, horcaiturile? Cine nu le-a proferat, cine nu le-a extorcat fara putinta de a se impotrivi? Si ce gasiti mai rau in supliciul profesat de niste tortionari meticulosi? Ochii acestia de somnambul, dati peste cap, membrele ale caror muschi tresar cu putere si se incordeaza, ca si cum ar fi actionati de o pila galvanica, betia, delirul, opiumul, in consecintele lor cele mai violente,nu va vor oferi, cu siguranta, exemple atat de curioase, atat de inspaimanatatoare. Si chipul omului, pe care Ovidiu il credea alcatuit pentru a oglindi astrele, iata-l nemairostind decat expresia unei ferocitati nebunesti ori destinzandu-se intr-un soi de moarte. Fiindca, desigur, as crede ca fac un sacrilegiu folosind extaz pentru acest soi de descompunere. -Infricosator joc, in care trebuie ca unul dintre jucatori sa-si piarda controlul de sine ! Odata, in fata mea, s-a pus intrebarea : in ce consta placerea cea mai mare a dragostei? Cineva a raspuns cu naturalete : in a primi; iar un altul : in a se datui. Primul spuse: placere orgolioasa! Iar al doilea: voluptate a umilintei! Toti acesti obsceni vorbeau ca din Imitatio Christi. In fine, s-a gasit un isolent utopist care a spus ca cea mai mare placere a dragostei este aceea de a forma cetateni pentru patrie. Eu spun ca unica, suprema voluptate, in iubire, sta in certitudinea de a face răul. Iar barbatul si femeia stiu asta din nastere ca intreaga voluptate se gaseste in rău.