LIVES, VOL.1 - LIFE OF THESEUS.[3/10] 1553

Bluwr X Commons: Plutarch, 2 y.

4 min read.

X. Before coming to Megara he slew Skeiron by flinging him down a precipice into the sea, so the story runs, because he was a robber, but some say that from arrogance he used to hold out his feet to strangers and bid them wash them, and that then he kicked the washers into the sea. But Megarian writers, in opposition to common tradition, and, as Simonides says, "warring with all antiquity," say that Skeiron was not an arrogant brigand, but repressed brigandage, loved those who were good and just, and was related to them. For, they point out, Aeakus is thought to have been the most righteous of all the Greeks, and Kychreus of Salamis was worshipped as a god, and the virtue of Peleus and Telamon is known to all. Yet Skeiron was the son-in-law of Kychreus, and father-in-law of Aeakus, and grandfather of Peleus and Telamon, who were both of them sons of Endeis, the daughter of Skeiron and his wife Chariklo. It is not then reasonable to suppose that these, the noblest men of their time, would make alliances with a malefactor, and give and receive from him what they prized most dearly. But they say that Theseus slew Skeiron, not when he first went to Athens, but that afterwards he took the town of Eleusis which belonged to the Megarians, by dealing treacherously with Diokles, who was the chief magistrate there, and that on that occasion he killed Skeiron. This is what tradition says on both sides. XI. At Eleusis Theseus overcame Kerkyon of Arcadia in wrestling and killed him, and after journeying a little farther he killed Damastes, who was surnamed Prokroustes, by compelling him to fit his own body to his bed, just as he used to fit the bodies of strangers to it. This he did in imitation of Herakles; for he used to retort upon his aggressors the same treatment which they intended for him. Thus Herakles offered up Busiris as a sacrifice, and overcame Antaeus in wrestling, and Kyknus in single combat, and killed Termerus by breaking his skull. This is, they say, the origin of the proverb, "A Termerian mischief," for Termerus, it seems, struck passers-by with his head, and so killed them. So also did Theseus sally forth and chastise evildoers, making them undergo the same cruelties which they practised on others, thus justly punishing them for their crimes in their own wicked fashion. XII. As he proceeded on his way, and reached the river Kephisus, men of the Phytalid race were the first to meet and greet him. He demanded to be purified from the guilt of bloodshed, and they purified him, made propitiatory offerings, and also entertained him in their houses, being the first persons from whom he had received any kindness on his journey. It is said to have been on the eighth day of the month Kronion, which is now called Hekatombeion, that he came to his own city. On entering it he found public affairs disturbed by factions, and the house of Aegeus in great disorder; for Medea, who had been banished from Corinth, was living with Aegeus, and had engaged by her drugs to enable Aegeus to have children. She was the first to discover who Theseus was, while Aegeus, who was an old man, and feared every one because of the disturbed state of society, did not recognise him. Consequently she advised Aegeus to invite him to a feast, that she might poison him. Theseus accordingly came to Aegeus's table. He did not wish to be the first to tell his name, but, to give his father an opportunity of recognising him, he drew his sword, as if he meant to cut some of the meat with it, and showed it to Aegeus. Aegeus at once recognised it, overset the cup of poison, looked closely at his son and embraced him. He then called a public meeting and made Theseus known as his son to the citizens, with whom he was already very popular because of his bravery. It is said that when the cup was overset the poison was spilt in the place where now there is the enclosure in the Delphinium, for there Aegeus dwelt; and the Hermes to the east of the temple there they call the one who is "at the door of Aegeus." XIII. But the sons of Pallas, who had previously to this expected that they would inherit the kingdom on the death of Aegeus without issue, now that Theseus was declared the heir, were much enraged, first that Aegeus should be king, a man who was merely an adopted child of Pandion, and had no blood relationship to Erechtheus, and next that Theseus, a stranger and a foreigner, should inherit the kingdom. They consequently declared war. Dividing themselves into two bodies, the one proceeded to march openly upon the city from Sphettus, under the command of Pallas their father, while the other lay in ambush at Gargettus, in order that they might fall upon their opponents on two sides at once. But there was a herald among them named Leos, of the township of Agnus, who betrayed the plans of the sons of Pallas to Theseus. He suddenly attacked those who were in ambush, and killed them all, hearing which the other body under Pallas dispersed. From this time forth they say that the township of Pallene has never intermarried with that of Agnus, and that it is not customary amongst them for heralds to begin a proclamation with the words "Acouete Leo," (Oyez) for they hate the name of Leo because of the treachery of that man. XIV. Now Theseus, who wished for employment and also to make himself popular with the people, went to attack the bull of Marathon, who had caused no little trouble to the inhabitants of Tetrapolis. He overcame the beast, and drove it alive through the city for all men to see, and then sacrificed it to Apollo of Delphi. Hekale, too, and the legend of her having entertained Theseus, does not seem altogether without foundation in fact; for the people of the neighbouring townships used to assemble and perform what was called the Hekalesian sacrifice to Zeus Hekalus, and they also used to honour Hekale, calling her by the affectionate diminutive Hekaline, because she also, when feasting Theseus, who was very young, embraced him in a motherly way, and used such like endearing diminutives. She also made a vow on Theseus's behalf, when he was going forth to battle, that if he returned safe she would sacrifice to Zeus; but as she died before he returned, she had the above-mentioned honours instituted by command of Theseus, as a grateful return for her hospitality. This is the legend as told by Philochorus.

Bluwr X Commons: Plutarch

Plutarch (c.AD 46 – after AD 119) was a Priest at the Temple of Apollo in Delphi as well as a Greek Platonist philosopher, biographer, historian and essayist. He is remembered primarily for his biographical work: Lives, in which he relates the lives of prominent Greeks and Romans.

THE ENCHIRIDION - I 1758

Bluwr X Commons: Epictetus, 2 y.

1 min read.

There are things which are within our power, and there are things which are beyond our power. Within our power are opinion, aim, desire, aversion, and, in one word, whatever affairs are our own. Beyond our power are body, property, reputation, office, and, in one word, whatever are not properly our own affairs. Now the things within our power are by nature free, unrestricted, unhindered; but those beyond our power are weak, dependent, restricted, alien. Remember, then, that if you attribute freedom to things by nature dependent and take what belongs to others for your own, you will be hindered, you will lament, you will be disturbed, you will find fault both with gods and men. But if you take for your own only that which is your own and view what belongs to others just as it really is, then no one will ever compel you, no one will restrict you; you will find fault with no one, you will accuse no one, you will do nothing against your will; no one will hurt you, you will not have an enemy, nor will you suffer any harm. Aiming, therefore, at such great things, remember that you must not allow yourself any inclination, however slight, toward the attainment of the others; but that you must entirely quit some of them, and for the present postpone the rest. But if you would have these, and possess power and wealth likewise, you may miss the latter in seeking the former; and you will certainly fail of that by which alone happiness and freedom are procured. Seek at once, therefore, to be able to say to every unpleasing semblance, “You are but a semblance and by no means the real thing.” And then examine it by those rules which you have; and first and chiefly by this: whether it concerns the things which are within our own power or those which are not; and if it concerns anything beyond our power, be prepared to say that it is nothing to you.

THE ADVENTURES OF TOM SAWYER - PREFACE 1854

Bluwr X Commons: Mark Twain, 2 y.

- Short Stories -

1 min read.

Most of the adventures recorded in this book really occurred; one or two were experiences of my own, the rest those of boys who were schoolmates of mine. Huck Finn is drawn from life; Tom Sawyer also, but not from an individual—he is a combination of the characteristics of three boys whom I knew, and therefore belongs to the composite order of architecture. The odd superstitions touched upon were all prevalent among children and slaves in the West at the period of this story—that is to say, thirty or forty years ago. Although my book is intended mainly for the entertainment of boys and girls, I hope it will not be shunned by men and women on that account, for part of my plan has been to try to pleasantly remind adults of what they once were themselves, and of how they felt and thought and talked, and what queer enterprises they sometimes engaged in. THE AUTHOR. HARTFORD, 1876.

THE MEDITATIONS - Book I.[1/3] 1897

Bluwr X Commons: Marcus Aurelius, 2 y.

4 min read.

1. I learned from my grandfather, Verus, to use good manners, and to put restraint on anger. 2. In the famous memory of my father I had a pattern of modesty and manliness. 3. Of my mother I learned to be pious and generous; to keep myself not only from evil deeds, but even from evil thoughts; and to live with a simplicity which is far from customary among the rich. 4. I owe it to my great-grandfather that I did not attend public lectures and discussions, but had good and able teachers at home; and I owe him also the knowledge that for things of this nature a man should count no expense too great. 5. My tutor taught me not to favour either green or blue at the chariot races, nor, in the contests of gladiators, to be a supporter either of light or heavy armed. He taught me also to endure labour; not to need many things; to serve myself without troubling others; not to intermeddle in the affairs of others, and not easily to listen to slanders against them. 6. Of Diognetus I had the lesson not to busy myself about vain things; not to credit the great professions of such as pretend to work wonders, or of sorcerers about their charms, and their expelling of Demons and the like; not to keep quails (for fighting or divination), nor to run after such things; to suffer freedom of speech in others, and to apply myself heartily to philosophy. Him also I must thank for my hearing first Bacchius, then Tandasis and Marcianus; that I wrote dialogues in my youth, and took a liking to the philosopher’s pallet and skins, and to the other things which, by the Grecian discipline, belong to that profession. 7. To Rusticus I owe my first apprehensions that my nature needed reform and cure; and that I did not fall into the ambition of the common Sophists, either by composing speculative writings or by declaiming harangues of exhortation in public; further, that I never strove to be admired by ostentation of great patience in an ascetic life, or by display of activity and application; that I gave over the study of rhetoric, poetry, and the graces of language; and that I did not pace my house in my senatorial robes, or practise any similar affectation. I observed also the simplicity of style in his letters, particularly in that which he wrote to my mother from Sinuessa. I learned from him to be easily appeased, and to be readily reconciled with those who had displeased me or given cause of offence, so soon as they inclined to make their peace; to read with care; not to rest satisfied with a slight and superficial knowledge; nor quickly to assent to great talkers. I have him to thank that I met with the discourses of Epictetus, which he furnished me from his own library. 8. From Apollonius I learned true liberty, and tenacity of purpose; to regard nothing else, even in the smallest degree, but reason always; and always to remain unaltered in the agonies of pain, in the losses of children, or in long diseases. He afforded me a living example of how the same man can, upon occasion, be most yielding and most inflexible. He was patient in exposition; and, as might well be seen, esteemed his fine skill and ability in teaching others the principles of philosophy as the least of his endowments. It was from him that I learned how to receive from friends what are thought favours without seeming humbled by the giver or insensible to the gift. 9. Sextus was my pattern of a benign temper, and his family the model of a household governed by true paternal affection, and a steadfast purpose of living according to nature. Here I could learn to be grave without affectation, to observe sagaciously the several dispositions and inclinations of my friends, to tolerate the ignorant and those who follow current opinions without examination. His conversation showed how a man may accommodate himself to all men and to all companies; for though companionship with him was sweeter and more pleasing than any sort of flattery, yet he was at the same time highly respected and reverenced. No man was ever more happy than he in comprehending, finding out, and arranging in exact order the great maxims necessary for the conduct of life. His example taught me to suppress even the least appearance of anger or any other passion; but still, with all this perfect tranquillity, to possess the tenderest and most affectionate heart; to be apt to approve others yet without noise; to have much learning and little ostentation. 10. I learned from Alexander the Grammarian to avoid censuring others, to refrain from flouting them for a barbarism, solecism, or any false pronunciation. Rather was I dexterously to pronounce the words rightly in my answer, confining approval or objection to the matter itself, and avoiding discussion of the expression, or to use some other form of courteous suggestion. 11. Fronto made me sensible how much of envy, deceit and hypocrisy surrounds princes; and that generally those whom we account nobly born have somehow less natural affection. 12. I learned from Alexander the Platonist not often nor without great necessity to say, or write to any man in a letter, that I am not at leisure; nor thus, under pretext of urgent affairs, to make a practice of excusing myself from the duties which, according to our various ties, we owe to those with whom we live. 13. Of Catulus I learned not to condemn any friend’s expostulation even though it were unjust, but to try to recall him to his former disposition; to stint no praise in speaking of my masters, as is recounted of Domitius and Athenodorus; and to love my children with true affection. 14. Of Severus, my brother, I learned to love my kinsmen, to love truth, to love justice. Through him I came to know Thrasea, Helvidius, Cato, Dion, and Brutus. He gave me my first conception of a Commonwealth founded upon equitable laws and administered with equality of right; and of a Monarchy whose chief concern is the freedom of its subjects. Of him I learned likewise a constant and harmonious devotion to Philosophy; to be ready to do good, to be generous with all my heart. He taught me to be of good hope and trustful of the affection of my friends. I observed in him candour in declaring what he condemned in the conduct of others; and so frank and open was his behaviour, that his friends might easily see without the trouble of conjecture what he liked or disliked.