Category Archives: Plutarch

A comparison of Plutarch and Paul

15 Tuesday Sep 2020

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The brilliant moralist and essayist Plutarch (born AD 49 and thus his life overlapped with St Paul who died around 65/66 AD) raised an issue concerning a good ruler – which was also a concern of Paul: the law written on the heart. But they came to rather different conclusions on the matter:

Who then shall have power to govern a prince? The law, without doubt; which (as Pindar saith) is the king of mortal and immortal beings; which is not written without in books nor engraven on wood or stone, but is a clear reason imprinted in the heart, always residing and watching therein, and never suffering the mind to be without government. The king of Persia indeed commanded one of his lords that lay in the same chamber to attend him every morning, and to sound these words in his ears: Arise, O king! and take care of those affairs and duties that Oromasdes requires of thee. But a wise and prudent. prince hath such a monitor within his breast as always prompts and admonishes him to the same effect.

The law on the heart is a peculiar attribute of a good ruler. The law restrains the prince: it is knowledge which governs the governor. If the knowledge is present will effectively direct reason.

Paul raises the same issue of the law written on the heart in his letter to the Roman Church:

12 For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law.

13 For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified.

14 For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law.

15 They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them

16 on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.

Rom2.12-16

The law is present upon every heart. But the law does exactly govern although it does judge. The law sets up as tribunal and gives a judgment. This judgment of the law proves the law has been written on every human heart. It also acts a warning of the greater judgment to come.

This law is different than Plutarch’s version because it belongs to all – but more importantly it gives judgment but does not convey the power to conform:

19 Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God.

20 For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin.

Rom3.19-20

This perhaps demonstrates the fundamental similarity and distinction between a worthy moralist such as Plutarch and Paul.

In the Bible the fault is far deeper than knowledge. Reason also does not restrain desire; and twisted desire brings madness:

And since they did not see fit to acknowledge God, God gave them up to a debased mind to do what ought not to be done.

Rom1.28

The prophet Jeremiah in a vivid section describes sin against known law so:

23 How can you say, ‘I am not unclean, I have not gone after the Baals’? Look at your way in the valley; know what you have done- a restless young camel running here and there,

24 a wild donkey used to the wilderness, in her heat sniffing the wind! Who can restrain her lust? None who seek her need weary themselves; in her month they will find her.

Jer2.23-24

And so the Christian can not rely upon education alone because the fault is worse than ignorance.

I think history demonstrates that even the wisest rulers have made spectacularly poor decisions when driven by foolish desire. And thus the judgment for depth of treatment and accuracy of human nature go to Paul.

The Right Way to Shake Off a Viper.6 How We May Profit by Another’s Slander

25 Tuesday Feb 2020

Posted by in Cotton Mather, Plutarch, Uncategorized

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For I may not put you in mind that by being brought thus to flee the Divine Righteousness, you come to a most experimental sight of the Divine Faithfulness in what has befallen you.

One that had been very defamed could say. Gen. 50.20 God meant it unto good.[1] If you get so much good by your defamations as to discern the righteousness of God in them and obtain, what is ill in you to be forgiven and amended, it is plain that God has meant it for good. You may go on with praises and wonders and say, Lord, In faithfulness thou has afflicted me.[2]

It will most certainly be so, if you now set yourselves to improve in piety by means of defamations which are the by the impious hurled at you. O Man of God, you may be awakened unto the doing of much good by being evil spoken of. We say very truly, Malice is a good informer tho’ it be a bad judge.[3] You may by malicious defamations be informed of those points in your conduct which may need a better guard upon them. You may by being reproached be advised of those things which out to be reformed.[4]

It contributed mightily to the advancement of temperance in the blessed Monica that one reproachfully called her a “wine-bibber”.[5] It would be wisely done of you under defamations to search and try your ways. Particularly whether, tho’ what you enemies have said of you be false, yet the eyes of Holy God have not seen in you some faults akin to that which has been charged upon you. If find it so, Oh! Mourn for it and turn to God.

This is the language of heaven, in the bad language of the evil tongue in the fire spit at you by a tongue set on fire by hell.[6] At least you may find this, that you should grow more eminent in those graces and in those duties which are most contrary to the charges of your enemies upon you. They, ‘tis true, abuse you and yet at the same time they exhort you, they excite you.

God by them calls upon you: My child, you are not yet come to a due eminency in those good things which are just contrary, most contrary to the ill things that are spoke of you. Oh! Be quickened unto an eminency in all goodness by the evil spoken of you.

A great man of Macedonia professed himself much obliged unto the chief men of Athens that by their abuses they taught him how to speak and how to live better than he should have done without such monitors.

Perhaps you may have enemies who being sensible that you have some friends who think well of you are so uneasy at it and so resolved upon rendering you unserviceable, that they will make venomous insinuations of your being a hypocrite; that your all your profession, all your appearance, all the flame of your zeal to do good is but hypocrisy. A wondrous venom! Yet you have heard of the patience of Job.[7] I am verily persuaded the end of the Lord [the purpose of the Lord} is to awaken you to a more thorough trial of your own sincerity; and unto a more hearty doing of those things which will be infallible demonstrations of your own sincerity.

I have read or heard of one who never arrived unto the joyful assurance of his own uprightness until an abusive neighbor had called him a hypocrite. The faithfulness of the Lord our Healer makes the sickly doses of doses of defamation (tho’ they may seem sometimes unto us pretty churlish ones and a little strong of the metal[8]) operate thus towards the healing of our distempers. Hereby our iniquity is pursed and all the fruit is to take away our sins. The tongue that is a sharp sword serves only as in the well-known story to open up and relieve an ulcer of dangerous corruption within us.

Workers of iniquity[9] may for a while prevail against you; must injustice and injury may be done [to] you in many defamations uttered by workers of iniquity. But if unrighteous men prevail in their unrighteous works and words against you ’tis that your transgressions may be more purged away. See this, and say, O Lord, Great is thy Faithfulness!

Footnotes:

[1] The quotation comes from the words of Joseph, who had been kidnapped by his brother and then sold as a slave. Joseph ended up in Egypt, where through a series of remarkable circumstances, became the second-in-command overseeing famine relief. In position, Joseph not only saved the Egyptian people from starvation, but he ended up rescuing his own family. After Joseph reveals himself to his family, he brings them to live with him. Following the death of their father, his brothers fear that Joseph will take revenge upon them:

Genesis 50:15–20 (ESV)

 15 When Joseph’s brothers saw that their father was dead, they said, “It may be that Joseph will hate us and pay us back for all the evil that we did to him.” 16 So they sent a message to Joseph, saying, “Your father gave this command before he died: 17 ‘Say to Joseph, “Please forgive the transgression of your brothers and their sin, because they did evil to you.” ’ And now, please forgive the transgression of the servants of the God of your father.” Joseph wept when they spoke to him. 18 His brothers also came and fell down before him and said, “Behold, we are your servants.” 19 But Joseph said to them, “Do not fear, for am I in the place of God? 20 As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today.

[2] Psalm 119:75 (AV)

75 I know, O LORD, that thy judgments are right,

and that thou in faithfulness hast afflicted me.

[3]  Malice notices all of the faults in an enemy. As Plutarch explains of the enemy:

As much as possibly he can, he enquires what we have done, and labors to dive into the most hidden counsels of our minds. Nay, our friends do often escape our notice, either when they die or are sick, because we are careless and neglect them; but we are apt to examine and pry curiously almost into the very dreams of our enemies.

Now our enemy (to gratify his ill-will towards us) doth acquaint himself with the infirmities both of our bodies and mind, with the debts we have contracted, and with all the differences that arise in our families, all which he knows as well, if not better, than ourselves. He sticks fast to our faults, and chiefly makes his invidious remarks upon them.

….So our enemies catch at our failings, and then they spread them abroad by uncharitable and ill-natured reports.

Plutarch, Plutarch’s Morals., ed. Goodwin, vol. 1, “How a man may receive profit and reward from his enemies” (Medford, MA: Little, Brown, and Company, 1874), 283–284. However, the enemy’s watchfulness does not prove the enemies wisdom. In fact the enemy is like to completely misjudge all things for the worse.

[4]

Hence we are taught this useful lesson for the direction and management of our conversations in the world, that we be circumspect and wary in every thing we speak or do, as if our enemy always stood at our elbow and overlooked every action. Hence we learn to lead blameless and inoffensive lives. This will beget in us vehement desires and earnest endeavors of restraining disorderly passions. This will fill our minds with good thoughts and meditations, and with strong resolutions to proceed in a virtuous and harmless course of life.

Plutarch, Plutarch’s Morals., ed. Goodwin, vol. 1 (Medford, MA: Little, Brown, and Company, 1874), 284.

[5] Monica was Augustine’s mother.

[6] James 3:6 (AV)

6 And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.

[7] James 5:11 (AV)

11 Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.

[8] Too strong for our taste.

[9] Job 31:3 (AV)

Is not destruction to the wicked? and a strange punishment to the workers of iniquity?

Plutarch’s Marriage Advice

02 Wednesday Jul 2014

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(Here is the complete text of Plutarch’s Marriage Advice. A Word version of the document will be up on the “Books” page):

Introduction:

The traditional marriage rite of Demeter’s priest complete, and you two alone, I propose a word for you both which fits the wedding song and custom – one that will fit your need.  (In music, a common song for the flute called “Horse Rampant” was played to awaken ardor at mating time.)

Now, marriage must not be overlooked among the many excellent matters philosophy may consider. For philosophy can cast a spell upon the life of fellowship, rendering you two gentle, even tame for one-another.

Therefore, since you have been brought up in the points of philosophy, I am sending you this gift. I have ordered my points as short similes, so that they may be easily remembered. I pray that the Muses may be present and work together with Aphrodite – since, neither a lute nor harp should be more in harmony and tune than a marriage and home – which come by reason, harmony and philosophy.  Our ancestors would cause Hermes to sit by Aphrodite, because the pleasure of marriage stands in need of Reason—and Persuasion, and the Graces, so that by persuasion you may obtain those things you desire – rather than by fighting and seeking to conquer.

Section 1: Eat an apple.

Solon directs that a bride should eat an apple. She should do this for her husband, before they lie down together. It seems he speaks in riddles. The answer? Charm from the first should fall from her lips and voice: harmony and pleasure!

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Plutarch’s Marriage Advice, Section 48: The End

16 Monday Jun 2014

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This is the final section of Plutarch’s Marriage Advice. The previous post in this series may be found here: https://memoirandremains.wordpress.com/2014/06/12/plutarchs-marriage-advice-section-47-battles/

Section 48:

Eurydice, when it comes to love for decorations, I implore you to read and remember what Aristylla wrote by Timoxena.

Pollianus, don’t dare suppose that your wife will leave off with needless luxuries unless she should see you despising these things in others; this will be especially the case if you are seen rejoicing in gold-covered cups and wall murals and trappings for mules or necklaces for horses.

No, she won’t reject excess in her rooms if she sees that excess has taken over your rooms.

You have already demonstrated that you are  prepared to engage with philosophy, so adorn your character by receiving and considering profitable ideas.  Like a honeybee, look everywhere and bring to your wife whatever would be useful.  Show her the best things and explain them to her in such a way a will be pleasing and understandable.

A father you are to her, and a dear mother

Even a brother

It does not lessen your dignity for your wife to say

A husband

You, now are to me

a guide, philosopher, teacher of the best and divine.

 When women learn such things first, they will reject the needless. A wife would be ashamed to be a dancer when she has learned geometry. She won’t buy into magic spells made from the words of Plato or Xenophon.

When she hears someone promise to bring down the moon, she’ll laugh at the ignorance and silliness of such stories which have tricked so many other women: she not unwillingly learned astronomy – and knows about Aglaonice the daughter of Hegetor of Thessaly, who had thorough knowledge of eclipses and everything concerning the moon and knew before the time in which moon would be caught in the earth’s shadow, deceived and took-in all the women with the idea that she herself pulled down the moon.

Now they say that no woman ever conceived a child without the cooperation of a man, yet there are deformed embryos, fleshy and solid which spring from corruption: these are called “moles”.  Thus, care should be taken to guard against this happening with women’s minds. For if they do not receive the seed of useful words and do not undertake education with their husband, but rather are left to themselves, they will end up with rotten ideas and pathetic conceits.

Yet, you, Eurydice, I sincerely urge to be conversant with the saying of the wise and the good—that voice always have ready, which you have known since you a young girl with us. This will bring joy to your husband and the respect of other women, since you will be adorned with that which is precious and respectable—and nothing else.

For you will not get the expensive pearls of that woman or the rare rubies of another unless you pay the exacting price.  But the adornments of Theano, Cleobulina, Gorgo, the wife of Leonidas, Timocleia, the sister of Theagenes, Claudia of old, Cornelia, daughter of Scipio, as many as have become admired and acclaimed, these things are rightfully laid about as a gift, adorning them gloriously in both life and happiess.

For if Sappho thought well of her of elegantly written verses for a certain rich woman:

Death, you lie there; no memory of you

There shall be: for you do not share in the roses

From Piera

Why then should you not allow yourself to think great-brilliant thoughts of yourself? For you do not only share in the roses but even share the fruits the Muses graciously bear to those who wonder at education and philosophy.

Greek Text and Notes

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Plutarch’s Marriage Advice, Section 47: Battles

12 Thursday Jun 2014

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The previous post in this series may be found here: https://memoirandremains.wordpress.com/2014/06/10/plutarchs-marriage-advice-section-46-a-wife-and-the-dark/

Section 47:

Plato advised elderly men to show a sense of shame before the younger men, so that the younger men might have respect for them. “Where the old men are shameless, none of the young men will show honor or respect.”

This is something husbands should remember. The husband must show no one greater respect than he does his wife. Her room will be the instructor for every good order or licentiousness.  If he throws himself into mere pleasures from he tries to turn her away doesn’t differ from one who calls enemies to come battle his wife – while he, himself has already surrendered to them.

 Greek Text & Notes:

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Plutarch’s Marriage Advice Section 46, A Wife and the Dark

10 Tuesday Jun 2014

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The previous post in this series may be found here: https://memoirandremains.wordpress.com/2014/06/04/plutarchs-marriage-advice-section-45-1-peter-31-6/

While was Philip was dragging off a woman, she was heard to say, “Let me go! Every girl is the same when the lights are out!” Now, this might be true of adulterers and slatterns, but not wives. When the light is out and her body is not seen, she should shine with wisdom for her own husband, and devotion & sweet affection.

 

Greek Text & Notes:

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Plutarch’s Marriage Advice, Section 45 & 1 Peter 3:1-6

04 Wednesday Jun 2014

Posted by in 1 Peter, Greek, New Testament Background, Plutarch

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The previous post in this series may be found here: https://memoirandremains.wordpress.com/2014/06/03/plutarchs-marriage-advice-section-44-cats-bees-wives/

This section concerns wives who have taken up a foreign religion which annoys their husband. As such, it helps inform our understanding of 1 Peter 3:1-6[1]. Peter writes to wives generally, but has in made women who are married to husbands who do not share their new and foreign religion, Christianity. Peter instructs the wives to be respectful and kind with their husbands despite the religious differences.  He in particular commends the wives to be quiet and gentle.

Plutarch speaks of wives who have taken up a new religion and are noisy  and apparently ungentle. Plutarch asks why would a wife seek to enrage her husband. Peter instructs wives not to use Christianity as a cudgel, but rather as a means of demonstrating a better way of living in marriage (among other things).

Peter also commends wives to be careful of they dress. Plutarch speaks of husbands who lose it when see certain colors. I don’t know the reference, but in light noise reference having a religious implication, it may be that certain clothing was required by some cults. Peter, again, tells the wives not to make clothing the point of contention.

Section 45

Those who approach elephants don’t wear flashy clothes, nor red those who approach bulls; because these colors drive the animals absolutely insane. They say that tigers go completely berserk and tear themselves apart when surrounded with drums. 

Some husbands become quite vexed seeing red or purple clothes, others are weighed down by the drums and cymbals.

Really, how hard would it be for their wives to simply abstain and not to do such things and not provoke their husbands? Rather, shouldn’t they live with them in quiet and gentleness?

 

Greek Text and Translation Notes:

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Plutarch’s Marriage Advice, Section 44: Cats, Bees & Wives

03 Tuesday Jun 2014

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The previous post in this series may be found here: https://memoirandremains.wordpress.com/2014/05/22/plutarchs-marriage-advice-section-43-unity-and-sin/

 If what they say about cats is true, that perfume will tear them apart and drive them mad; it is also true for some woman who become furious and lose their mind for scents. It would be crazy for a husband to torment his wife just so he could have the brief pleasure of wearing cologne.

Now, wives don’t suffer because their husbands use cologne, but rather because they are around other women. It’s not right to use trivial pleasures to cause pain and confusion to your wife

They say that bees grow cross and attack those who have been around women. In the same way, husbands should be pure and even cleansed from other women before they approach their wives.

 

Greek Text & Notes:

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Plutarch’s Marriage Advice, Section 43: Unity and Sin

22 Thursday May 2014

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The previous post in this series may be found here: https://memoirandremains.wordpress.com/2014/05/15/plutarchs-marriage-advice-section-41-be-careful-where-you-sow/

While Gorgias the orator was reading a speech on unity, Melanthius quipped, “This fellows tells us about unity, when he can’t convince even his household of three (himself, his wife and his female slave) to have unity.” For it seems that a matter arose involving Gorgias’ desire and his wife’s jealousy for that slave girl.

So, it is best for a man’s own house to be in harmony if he seeks to bring harmony to the city and market and friends.

It seems that the crowd forgets the wrongs of a woman before they forget the wrongs done to a woman.

 

Greek Text and Notes:

This story brings to mind:

4 He must manage his own household well, with all dignity keeping his children submissive, 5 for if someone does not know how to manage his own household, how will he care for God’s church? 1 Timothy 3:4–5 (ESV)

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Plutarch’s Marriage Advice, Section 42: Be careful where you sow

15 Thursday May 2014

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The previous post in this series may be found here: https://memoirandremains.wordpress.com/2014/05/14/plutarchs-marriage-advice-section-41thinking-about-a-rival/

The Athenians observe three sacred ploughings. First in Scrium; this is a memorial of the oldest sowing. The second in Raria, the third near the city called ox-yoking. Of these, the most sacred is marriage sowing and the ploughing to bear children.

Sophocles put it beautifully when he called Aphrodite, “The fruitful Cutherea.”

It is of great important for the husband and wife to use this with reverence; to keep off from unholy and unlawful involvement with others – especially to not sow where they do not desire to yield, which, if there is “fruit” they are ashamed & hide it.

Greek Text & Notes:

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