The Golden Slave, XII.
Eodan says that he hopes to settle somewhere close to where he was born, maybe among the Goths or the Sueones. Hwicca responds by quoting a Roman saying that "'...nothing human is alien to them.'" (p. 156)
Elsewhere, Poul Anderson quotes Terence:
"'Homo sum; humani nil a me alienum puto.' I am a man; nothing human is alien to me."
-Poul Anderson, "The Discovery of the Past" IN Anderson, Past Times (New York, 1984), pp. 182-206 AT p. 189.
Anderson places Terence "...in second-century Rome..." (ibid.) He must mean the second century BC because The Golden Slave is set BC and Terence's dates are BC.
Homo: man, a man, the man;
sum: I am -
- two Latin words for four English words.
puto: I think -
- thus, "I think nothing human alien to me," but with a different word order.
Also in "The Discovery of the Past":
"Some outlying parts of Brittany remained pagan until the seventeenth century, and everywhere many of the horde of local saints are ancient gods in disguise." (p. 183)
A paganism that survived until that recently should be easier to revive or, at least, to understand and interpret.
7 comments:
Kaor, Paul!
I have my doubts, however, that either Eodan or Hwicca could have settled so easily for barbarism after experiencing a higher and more sophisticated culture, in however lopsided a way.
Except paganism did not revive in France or Brittany. Christianity simply needed time to become steadily more deeply rooted among the Bretons and French.
Ad astra! Sean
Technically "homo" meant "human beings in general" -- the word for "man" (male human beings in general) was "vir".
I knew that "vir" was a male human being but not that "homo" was more general.
Homo sapiens. It's obvious.
Homosexual/homogeneous is a different root, opposite of heterosexual/heterogeneous.
Kaor, Paul and Mr. Stirling!
I did understand "homo" to mean "human beings in general." And the more strictly masculine use of "vir" for "male" could have been deduced from words like "virile."
Ad astra! Sean
Kaor, Sean!
Eodan and Hwicca might well have preferred being free barbarians to being Roman slaves. Have you by any chance read Professor James Scott’s THE ART OF NOT BEING GOVERNED? That book deals principally with Southeast Asia, but with excursions elsewhere. To summarize briefly the hill people of Southeast Asia are not necessarily pristine barbarians untouched by civilizations, but very often descendants of refugees from civilization. When a river valley-based state, relying largely on padi rice cultivation, provides people with a reasonable level of peace, order, and good government in for a tolerable price in taxes, corvee, and military service, people tend to descend from the hills to become subjects. When its demands increase, and its ability to provide protection decrease, its subjects are likely to take to the hills, and adopt lifestyles which make them difficult to count, tax, and conscript.
There was likely a similar dynamic in Europe. When the Roman Empire was strong, “barbarians” took paid service in its armies, or put their whole tribes under Roman protection. When the Empire’s demand grew while its ability to protect its people shriveled (as we see fictionalized in THE KING OF YS), being the subject of a barbarian chief looked like a better deal than being a Roman colonus.
Best Regards,
Nicholas
Kaor, Nicholas!
Many thanks for your always interesting comments! No, alas, I have not read Prof. Scott's book--but the pattern you summarized is one I would agree (as would, I am sure, Poul Anderson). Because it is one that is familiar from all over the world. Yes, if the Empire of Vietnam, and the kingdoms of Laos, Cambodia, Siam, Burma, governed in a reasonably mild way, its hill peoples would have little reason to shun contact with the river valley civilizations.
But, I did not have Eodan, Hwicca, and Phryne deciding to be content with being Flavius' slaves. I was imprecise in the comments I wrote that you were alluding to. The scenario I had in mind was Eodan and his companions hiding themselves in the vast city of Alexandria after escaping Flavius. I thought they could have been both free in Alexandria, inconspicuous among so many people who came from all over the known world, and still take partake of the advantages of a high civilization.
And, as we know, Anderson had other ideas about Eodan and his friends and enemies!
Regards and ad astra! Sean
Post a Comment