July 28, 2017
Thanks to Alissa Simon, HMU Tutor, for today's post.
“what other end or period is there of all the wars and dangers which hapless princes run into, whose misery and folly it is, not merely that they make luxury and pleasure, instead of virtue and excellence, the object of their lives, but that they do not so much as know where this luxury and pleasure are to be found?” - Plutarch, “Demetrius”
Plutarch considers the lives of Antony and Demetrius to be filled with vice. And yet, he includes these two lives in his volume dedicated to virtue. It reminds me of the wandering post I wrote about vice last year. I ended that blog with the question about whether or not an intimate understanding of vice could possibly lead to virtue. It seems that Plutarch at least weighs the idea of gaining virtue through a peek at vice in these two chapters. He likens the experience to a way of learning music. He writes, “Ismenias the Theban used to exhibit both good and bad players to his pupils on the flute and say, 'you must play like this one', or again, 'you must not play like this one'; and Antigenidas used to think that young men would listen with more pleasure to good flute-players if they were given an experience of bad ones also. So, I think, we also shall be more eager to observe and imitate the better lives if we are not left without narratives of the blameworthy and the bad.” In other words, virtue is not inherent, but must be taught. Therefore, Plutarch details the lives of Demetrius, the “City-besieger” and Antony, the “Imperator” as examples of how not to live life. In fact, as the introductory quote explains, Demetrius and Antony seem to have set off on the wrong path from the beginning of their lives. Both were from excellent families and both excelled in military skills, but failed to understand virtue off of the battlefield. For example, Antony's earliest friends included cheaters and thieves. He loved ostentatious displays of rhetoric, passion, emotion and drama. Demetrius also loved to appease his own appetites. He appeared to have no understanding of virtue as demonstrated by his extreme desire for pleasure.
It seems to me that their downfall resulted from a desire or need for pleasure. And yet, the way they went about pleasure-seeking seems entirely different to me. Once Demetrius freed Athens, he was rewarded with a room in the Parthenon. This previously unheard of gesture emboldened him, rather than humbled him. Therefore, he darkened the Parthenon (a temple dedicated to the virgin Athena) with prostitution and liquor. Even late in his life, as a prisoner, he eventually gave in to these desires. Rather than pursuing virtuosity, Plutarch notes that he ended his life playing dice and drinking, as if unaware that material pleasures are not the true path towards excellence. This seems, to me at least, to represent his own selfishness. Yet, Antony, who also demonstrated much selfishness, directed all of his passion towards Cleopatra. Plutarch often condemns Cleopatra's hold over him and claims that she manufactured some of his downfall. Cleopatra and Antony also held ridiculously lavish feasts and created unnecessary expenses. However, he was devoted solely to Cleopatra in something more akin to obsession. For her, he abandoned wives and battles and all duties. I wonder if this devotion is different from Demetrius' passion for pleasing himself. I am not sure whether the need to please always stems from selfishness or not. Regardless, these men lost great amounts of money and lives in the pursuit of satisfying their own pleasures. Worse than that, neither had much remorse for having done so. And either way, Plutarch condemns them both. Reading these chapters, I am continually reminded of the War of the Roses as portrayed by Shakespeare. A great many lives were unnecessarily ruined in both cases. And more than that, what they started had incredibly disastrous ends, not for themselves, but for entire civilizations.
Even though I have read Plutarch's analysis, and even though he explains the points at which he finds fault with Demetrius and Antony, I struggle to find one indictment stronger than the other. I wonder, which one does he believe to be better? Yet, it strikes me, while reading through these lives, that there is no better or worse, per se. Instead, I feel that Plutarch wants us to understand complexity. Even these two people who had all the fortunes necessary to be great, could not be great. And in the case of Antony, he faults the public for some of Antony's shame. Plutarch explains that Antony played the part so well, was so charming and lovable, that in the end, the people wanted more from him than he did himself. This strikes me as devastatingly tragic. Likewise, the people of Athens played to Demetrius' ego, and in doing so, they created (or ignited) a monster.
I am indebted to those who spent time on the phone with me in discussing Plutarch's dense text. I continue to learn so much, not only from Plutarch, but from others response to his words. Our next Quarterly Discussion will occur in October and I invite you to join the conversation. Email me at firstname.lastname@example.org for more information.
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