Antiquity Quotes

“In ethics [Aristotle] had two bright ideas. First, that extreme behavior of selfishness and self-sacrifice don't work for most people; look for the golden mean. Second, good behavior is not a result of either sudden inspiration or harsh control. It is a habitual pattern, which means slow and steady conditioning: 'One swallow does not make a summer,' nor does one good deed make ethical behavior.”
― Norman F. Cantor, Antiquity: The Civilization of the Ancient World

“The Stoics taught a life of restraint and control, the personal cultivation of learning, beauty, and reason. The Stoics asked the Romans to realize that much that is encountered in life is beyond the individual's control. Make the best of what can be humanly cultivated. It is a kind of Platonism shrunk to a pursuit of private feelings and thoughts: Do the best with what you can control and refine, and let the rest go.
"The world is rational, but it is only amenable to active intervention within the limits of the individual's capacity. Do not try to be an overachiever. Do not dream of social transformation. Private cultivation rather than social action makes for the good life. Although the slave Epictetus was one of the principal Stoic writers, the emperor Marcus Aurelius's upper-class background is more typical of its devotees.
"Stoicism is a narrow ethic, one suitable to the emotional and intellectual needs of aristocrat and slave alike, but less useful for the ambitious middle class.”
― Norman F. Cantor, Antiquity: The Civilization of the Ancient World

“In one of Plato's seminars a young man with a rural accent stood up one day and said Plato's philosophy was nonsense. You can have ideas that are neither real nor permanent. They can be mere fleeting fantasies. Plato evicted the student, whose name was Aristotle. Unlike Plato, Aristotle was not one of the gilded youth of Athenian society. His social background was solid middle class. But such was the encyclopedic knowledge he came to exhibit, and his skill in logical argument, that in time Aristotle gained rich benefactors, including the king of Macedonia who hired Aristotle to tutor his young son, later known as Alexander the Great.”
― Norman F. Cantor, Antiquity: The Civilization of the Ancient World

“The ultimate triumph of Christianity was aided by the internal drive within Roman paganism toward some kind of monotheism. By 150 A.D., whatever vitality had once existed in ancient polytheism had mostly declined, and the gods played little or no role in individual lives. The state temples to the old gods became civic centers rather than religious entities.
"But paganism went about reforming itself. It drew upon the Alexandrian mystical form of Platonism, taught by Plotinus -- what we call Neoplatonism -- to conjure an image of the deity as a single spiritual fountain of life that fructifies the world.
"This Neoplatonic monotheism became popular in aristocratic circles in fourth-century Rome and gave such renewed vitality to paganism that the triumph of Christianity had to be bolstered by state proscription of this latter-day monotheistic paganism. By 390, Roman paganism was almost as close to monotheism as was Christianity.”
― Norman F. Cantor, Antiquity: The Civilization of the Ancient World

“A very long time ago, some 2.5 million years B.C., the mother of human species as we know it, our ultimate ancestor, appeared in East Africa... She was four feet tall and probably black..”
― Norman F. Cantor, Antiquity

“Morality was viewed by the Egyptians not as the assertion of self against the world but rather as the individual search for harmony with the eternal order ... The Egyptian was free to seek out a place in a benevolent world order, but he was not to disrupt it by either nonconformity or self-abnegation.”
― Norman F. Cantor, Antiquity: The Civilization of the Ancient World

“Christian legend later claimed that Peter also went to Rome and there became head of the Christian community, that is, a bishop. Both Peter and Paul, according to the Catholic version, died as martyrs in the Eternal City. Paul definitely went to Rome, and may have been martyred there. But that Peter, a very devout, timid Jewish fisherman, uneducated, and knowing little or no Greek, and no Latin, would have ended in Rome is most unlikely. Thus the whole claim of later bishops of Rome (the popes) that their authority in the Church was derived from its alleged first bishop, Saint Peter, was likely wishful thinking, if not an absolute hoax, that developed in the late second century A.D.”
― Norman F. Cantor, Antiquity: The Civilization of the Ancient World

“When historians and literary scholars talk about the classical heritage, or the legacy to Western civilization from antiquity, they are primarily thinking of four worldviews that were written in Hebrew or Greek among the body of religious, philosophical, and literary texts created before 250 B.C. These are the Hebrew Bible, the philosophies of Plato and Aristotle, and Hellenistic, or Alexandrine, literature.”
― Norman F. Cantor, Antiquity: The Civilization of the Ancient World

“National historical myths are a way of giving identity and more authenticity to a people. Exodus flattered the Jews half a millennium after it allegedly took place by making them feel like heroic refugees from slavery, and righteous conquerors of a land corrupted by paganism, wealth, and sex. The Illiad made the politicians, merchants, sailors, farmers, and schoolteachers of Athens in the fifth and fourth centuries B.C. into the heirs of austere, remorseless, honorable, courageous warriors, a race of demigods. Contrast this with the real Athenians of ca. 375 B.C. -- their bellies full of fishcakes, their throats bloated with cheap resined wine, their far-flung sharp commercial deals a laughable, reverse mirror-image of the noble warriors of the Trojan War era.”
― Norman F. Cantor, Antiquity: The Civilization of the Ancient World

“[Egyptian] advances in medicine, however, as well as in other areas of science, were limited to their attempts to solve the problems confronting them. They did not attempt to probe into the realm of theory.
"History for the Egyptians was the cyclic recurrence of the elements of the divine eternal order. Just as the land was reborn each year, so the pharaoh who died and became Osiris was reborn in Horus, his son and successor. The passage of time was marked by the succession of pharaohs, who were grouped into dynasties and numbered.”
― Norman F. Cantor, Antiquity: The Civilization of the Ancient World

“The mindset of antiquity lacked economic science and sociological theory. The ancients did rather well with political narrative, although, except for Thucydides, no first-rate political annalist and analyst emerged from the literary populace. But the ancients never showed a capacity, or even an inclination, to examine closely the urban world they themselves inhabited.
"Neither, however, was the medieval world in the 500s through the 1500s, which succeeded antiquity, much better at economics and sociology. It was only in the eighteenth and early nineteenth centuries that this kind of thinking emerged with Adam Smith and Alexis de Tocqueville in response to industrial and political revolutions.
"What interested the urban dwellers of antiquity were the gods. During the Hellenistic and Roman eras the theoretical capacity of the literate urban population was given over to thinking about the nature of divinity. The chief theological formats were polytheism (many gods); monotheism (one god); dualism (two dogs, one good, the other evil); and dying and reborn savior gods that could also be fitted into the other three categories of divinity.”
― Norman F. Cantor, Antiquity: The Civilization of the Ancient World

“There was some kind of cultural cause for the decline of the ancient world. It was neither corruption of public spirit nor Christianity. It was due to the rise of the logocentric culture rooted in written text. This engendered, in general, a conservative, backward-looking frame of mind, hostile to critical military and technological innovation. It widened the gap between the highly literate elite and the still-illiterate masses. It aroused social strains that the imperial government would not, or perhaps could not, confront. Once the Visigoths had won a lucky battle or two, a general pessimism, docility, and privatism settled in.
"The ancients had a phrase for this. They said the world was 'growing old.' It was a mature culture. The Roman in late antiquity needed social and intellectual restoration, not more intensive cultivation of the classical heritage.”
― Norman F. Cantor, Antiquity: The Civilization of the Ancient World

“The German economic historian Fanz Oertel in the 1950s points to another drastic consequence of a slave economy. A slave economy initially allowed an increase of productivity through the invention and use of new machinery. Roman products remained at a simple level and could be reproduced by handicraft. By the fourth century, for example, the robust pottery industry of Greece was in sharp decline because other parts of the empire also learned to make pottery.
"The decline in international trade in the Mediterranean in the fourth century was partly due to increasing piracy, but it was also due to lack of industrial innovation and of need for exchange of manufactured goods.”
― Norman F. Cantor, Antiquity: The Civilization of the Ancient World

“Saint Paul was proud of his Roman citizenship, and his letter to various Christian communities in the empire presupposed an effective communications system that only Roman government, law, and military might allowed.
"The Church's administration evolved as the imperial government's structured was modified over time. An archbishop ruled a large territory that the Romans called a province. A bishop ruled a diocese, a smaller Roman administrative unit dominated by a large city.
"The capitals of the eastern and western parts of the empire -- Constantinople and Rome -- came in time to signify unusual and superior power for the bishops resident there. When the Roman state was dissolved in the Latin-speaking world around 458 A.D., the pope replaced the emperor as the political leader of the Eternal City.”
― Norman F. Cantor, Antiquity: The Civilization of the Ancient World

“Judaism was a legal religion in the Roman Empire; Christianity was not until the first Christian emperor ascended the throne in the fourth century A.D. There were periodic persecutions of the Christians by the imperial state and local officials. The resulting martyrs, often upper-class women of unusual devotion, only served to draw more attention and converts to the Church.”
― Norman F. Cantor, Antiquity: The Civilization of the Ancient World

“The only clear expression of intellectual dissent from hydraulic despotism occurred in the southern half of the coastal lands of the eastern Mediterranean, called variously Canaan, Palestine, Israel, Judah, and today, Israel again. Here and in a satellite Jewish colony in Iraq, between 800 and 500 B.C., visionaries ("the Prophets") -- namely Amos, Ezekiel, Isaiah (at least two different writers writing under this name), and Jeremiah -- wrote elegant poems calling for social justice in the world and a freer, more open and humanitarian society.”
― Norman F. Cantor, Antiquity: The Civilization of the Ancient World

“In response to [the Philistine] threat [in the ninth century B.C.], the Hebrews could no longer rely on the leadership of 'judges,' ad hoc military leaders (some of them, peculiarly, women; perhaps reflecting as feminists claim, and earlier matriarchal society).”
― Norman F. Cantor, Antiquity: The Civilization of the Ancient World

“Egypt was rich in copper ore, which, as the base of bronze, had been valuable through the entire Meditarranean world. By 1150 B.C., however, the Iron Age had succeeded the bronze Age. Egypt had no iron and so lost power in the Asiatic countries where the ore existed; the adjustment of its economy to the new metal caused years of inflation and contributed to the financial distress of the central government. The pharaoh could not meet the expenses of his government; he had no money to pay the workers on public buildings, and his servants robbed him at every opportunity. Still a god in theory, he was satirized in literature and became a tool of the oligarchy. During the centuries after the twelfth B.C., the Egyptian state disintegrated into local units loosely connected by trade. Occasional spurts of energy interrupted the decline, but these were short-lived and served only to illuminate the general passivity.”
― Norman F. Cantor, Antiquity: The Civilization of the Ancient World

“The end of Egypt's isolation turned what had been only occasional and incidental contact with the rest of the Near East into a constant and significant exchange of goods and ideas. The new cosmopolitanism introduced new forms and motifs and a growing naturalism to art. Egypt had always been receptive to immigrants, who had easily been assimilated into its culture; now even the pharaohs could marry foreigners. In addition, the increase of commerce and the emergence of a cosmopolitan urban population -- at Thebes and other cities -- marked the first real urbanization in Egyptian society.”
― Norman F. Cantor, Antiquity: The Civilization of the Ancient World

“Because the Egyptians had no feeling that events of the moment were transitory, they viewed the present as eternal. The world was static; what seemed like change was only recurrence of the eternal order. Thus, Egyptian literature does not contain careful records of the deeds, or distinctive characteristics of the pharaohs. Rather they are portrayed as the divine ideal, always just, wise, bold, strong, and victorious.”
― Norman F. Cantor, Antiquity: The Civilization of the Ancient World

“The central concern of Egyptian art, literature, and architecture was the divine world order -- the pharaoh and the gods, who were essentially one and the same. To the Egyptians, that divine order was eternal and unchanging, but it did not rest on a coherent and defined system of belief. The same god might be seen one time as the sky, another time as a bird; he might have a mythical mother, yet it might be said that he gave birth to himself; the sky could be both a cow and a goddess. The Egyptians did not think in chronological or logical terms but pictured the same phenomenon in a number of different ways.”
― Norman F. Cantor, Antiquity: The Civilization of the Ancient World

“There was no money economy in Egypt, and all exchange of goods was carried out by barter. Each citizen paid a tax in kind of everyt5hing he produced, and the wealth of the pharaoh thus consisted of the grain, livestock, and other goods that he took as taxes. He also received metals and other goods as tribute or in trade from abroad.”
― Norman F. Cantor, Antiquity: The Civilization of the Ancient World

“from its beginning, Egypt was a densely settled agricultural community. Its soil was rich, and because farming necessarily ceased during the months of the annual inundation, its people were not forced to toil endlessly in order to survive. The peasant farmers could support a wealthy aristocracy without suffering extreme privation, and an important segment of the population was able to devote a substantial amount of time to nonagricultural pursuits. In shorts, for most of its long history, Egyptian civilization was wealthy and comfortable.”
― Norman F. Cantor, Antiquity: The Civilization of the Ancient World

“At this point, a social flaw that always existed with regard to the [Roman] aristocrats in their townhouses became more evident. No longer finding urban life as secure and amenable as in the early empire, the landed rich gave primacy not to their urban mansions but to their country estates, making the latter their principal residences. The dominant forces in urban life increasingly became the bishops and cathedral clergy.”
― Norman F. Cantor, Antiquity: The Civilization of the Ancient World

“There are other special problems connected with the discovery of ancient cities. Alexandria was ravaged by fires and street fighting, and its ancient waterfront is underwater. Some discoveries at Pompeii were not revealed for many decades, because the wall paintings are so pornographic.”
― Norman F. Cantor, Antiquity: The Civilization of the Ancient World

“What the Acropolis in Athens looked like, including the Parthenon of the gods, is best told today at the British Museum in London, which houses the marble statuary removed by Lord Elgin, the British ambassador to Constantinople in 1801-05, and sold at a knockdown price (only 23 million dollars in our money) to the British Museum a couple of decades later. Although Elgin had or bought the permission of the Turkish sultan then ruling Greece, some contemporaries, including the poet and pro-Greek activist Lord Byron, already denounced the Elgin Marbles as 'pillage.' So the Greek government has claimed since the 1970s, but the British won't return them.”
― Norman F. Cantor, Antiquity: The Civilization of the Ancient World

“There is no doubt that to the ancients of circa 100 A.S., games implied bloodshed; but gladiators' hand-to-hand combats to the death featured in Hollywood movies are overdone, since gladiators were splendid physical specimens who took a long time to be selected and trained and were not easily dispensable.”
― Norman F. Cantor, Antiquity: The Civilization of the Ancient World

“It would take many centuries before Christian preachers started to teach that when Christ said, 'Blessed are the poor for theirs in the Kingdom of Heaven,' he meant not just the poor in spirit (the pious), but the actual impoverished masses of people.”
― Norman F. Cantor, Antiquity: The Civilization of the Ancient World

“By the early fifth century, the Church that had begun as a tiny group of fishermen and other poor people meeting in modest abodes had joined the Roman trend in classical culture in becoming logocentric, relying heavily on written texts -- the Bible, the sacramental services, and the theology of the Church Fathers.
"Beginning as a movement in Egypt around 200 A.D. and reaching France by 500 A.D., a special place of holiness was attributed to monks and nuns in a monastic setting because of their celibacy. Monks often became bishops; nuns were told to stay in their convents and shut up.”
― Norman F. Cantor, Antiquity: The Civilization of the Ancient World

“The Gnostics (also called Manichees) postulated that there were two gods -- the Christian God of goodness and light, and an evil anti-God of darkness. This theory proved an easy explanation of why there was evil in the world. It was rejected by Catholic Christianity in favor of the monotheistic view that there was one God who created only goodness. Evil was sin, a rebellious falling-away from God, a perversion of His goodness. This was the foundation of the evolving Christian concept of Satan.”
― Norman F. Cantor, Antiquity: The Civilization of the Ancient World