Pro Archia 13-15: A Prosaic Analysis

We are back with an analysis of the following few sections of Pro Archia, but this post will be formatted slightly differently. Insofar as the history of Cicero, Archias, and this case has not changed over the course of one chapter (it has not), instead of being redundant and repeating aforementioned biographies (see the previous two Prosaic Analyses for a history recap if needed), I believe we’d be better served taking Pro Archia in larger chunks. Sections 13-15 inclusive are among my favorite works of Latin prose, yet they are by no means easy to translate. It is their difficulty, however, that encourages me and thousands of other Latin translators to dive in headfirst and attempt to unearth the meaning behind these dense sections of Latin prose. After making a valiant translation attempt, key aspects of Cicero and Roman society’s values are illuminated, especially those pertaining to the arts and poetry. Without further ado, let’s discuss my translation ethos, then move on to the translation and analysis of these sections. 

My Translation Ideology 

As a Latin student myself, I am first and foremost seeking to understand the Latin, not make it sound gorgeous. Of course, the latter is my ultimate goal, and one day I hope to provide excellent, idiomatic translations that stir an emotional response in an English reader with no Latin experience. However, a successful idiomatic translation requires a complex understanding of how Latin is constructed — often, translating purely from the “vibes” of a Latin work leads to catastrophic misunderstandings, not a prophetic reading. This trend holds especially true when analyzing the works of professional speakers and poets, as often they subvert typical Latin tropes purposefully; without understanding the grammatical function of each word in a passage, that subversion will often go over one’s head, and lead to a translation that drastically misses the mark and undermines potential for rhetorical analysis. 

With all this said, today I will give my fairly literal translation of these three passages, and then supply an idiomatic translation by Latin scholars far more experienced than I. I implore you to analyze the differences between the two translations. The idiomatic translation may clarify confusing rhetoric in my literal translation, and the literal translation may serve as a jumping-off point for understanding how we arrived at the beautiful English interpretation. Indeed, I hope that my work can serve as a stepping stone between Latin and English, encouraging intimidated readers to try translating their own version of Cicero’s Pro Archia and other Ancient Latin texts. Perhaps one day, we will all publish our own idiomatic translations and look back on the literal interpretation with nostalgic fondness. After all, that is the ultimate goal. 

The Original Latin

[13] Qua re quis tandem me reprehendat, aut quis mihi iure suscenseat, si, quantum ceteris ad suas res obeundas, quantum ad festos dies ludorum celebrandos, quantum ad alias voluptates et ad ipsam requiem animi et corporis conceditur temporum, quantum alii tribuunt tempestivis conviviis, quantum denique alveolo, quantum pilae, tantum mihi egomet ad haec studia recolenda sumpsero? Atque hoc ideo mihi concedendum est magis, quod ex his studiis haec quoque crescit oratio et facultas; quae, quantacumque in me est, numquam amicorum periculis defuit. Quae si cui levior videtur, illa quidem certe, quae summa sunt, ex quo fonte hauriam sentio.

[14] Nam nisi multorum praeceptis multisque litteris mihi ab adulescentia suasissem, nihil esse in vita magno opere expetendum nisi laudem atque honestatem, in ea autem persequenda omnis cruciatus corporis, omnia pericula mortis atque exsili parvi esse ducenda, numquam me pro salute vestra in tot ac tantas dimicationes atque in hos profligatorum hominum cotidianos impetus obiecissem. Sed pleni omnes sunt libri, plenae sapientium voces, plena exemplorum vetustas: quae iacerent in tenebris omnia, nisi litterarum lumen accederet. Quam multas nobis imagines--non solum ad intuendum, verum etiam ad imitandum--fortissimorum virorum expressas scriptores et Graeci et Latini reliquerunt? Quas ego mihi semper in administranda re publica proponens animum et mentem meam ipsa cognitatione hominum excellentium conformabam.

[15] Quaeret quispiam: "Quid? Illi ipsi summi viri, quorum virtutes litteris proditae sunt, istane doctrina, quam tu effers laudibus, eruditi fuerunt?" Difficile est hoc de omnibus confirmare, sed tamen est certe quod respondeam. Ego multos homines excellenti animo ac virtute fuisse, et sine doctrina naturae ipsius habitu prope divino per se ipsos et moderatos et gravis exstitisse, fateor: etiam illud adiungo, saepius ad laudem atque virtutem naturam sine doctrina quam sine natura valuisse doctrinam. Atque idem ego contendo, cum ad naturam eximiam atque inlustrem accesserit ratio quaedam conformatioque doctrinae, tum illud nescio quid praeclarum ac singulare solere exsistere.

The Literal Translation 

[13] For who, at last, could rebuke me, or who could rightly be angry with me, if as much time is conceded by others to these things needing to be done, as much time is conceded to merry days of festivals needing to be celebrated, as much time is conceded to other pleasures and to resit itself of mind and body, as much time others devote to elaborate dinner parties, finally as much time is devoted to a board game, to a ball, if I allocate that much time to pursuing these studies? And more of it must be conceded to me, because out of these studies also this oratory and skill arise, which, however great it is in me, has never failed to stymie the dangers of friends. If this seems rather unimportant to someone, certainly I know from which fountain I draw those things which are the greatest. 

[14] For if I had not persuaded myself from boyhood with the teachings and many letters of men that nothing is needing to be sought after with greater devotion in this life except praise and honor, a pursuit, moreover, in which all tortures of body, all dangers of death and exile are needing to be thought of as small, then I would never have thrown myself for your salvatio into o many and so various struggles and into these daily dangers of profligate men. But all books are full of exemplars, all voices of the wise are full of exemplars, all antiquity is full of exemplars: all these would be lying in darkness, except if the light of letters were shining. The writers, both Greek and Latin, left behind many images of the greatest men, not only for observing but also for imitating. I, holding these while administering the state,  was shaping the soul and my mind itself with the thinking of excellent men.

[15] Someone will ask: “What? These greatest men themselves, whose virtues are passed down via letters, were they educated by that teaching which you uplift with praises?” It is difficult to confirm this for all, but I am certain of what I respond. I confess that many men were with excellent mind and virtue and emerged refined and serious with a character of this nature, near divine, without teaching, merely on account of themselves. And still, I add this: more often, nature without teaching has greater claim to praise and virtue than teaching without nature. Yet I myself contend this: when a certain course and style of teaching approaches to excellent and illustrious nature, then this I don’t know what, brilliant and unique, is accustomed to arise. 

The Idiomatic Translation

*Translated by Tufts University Classical Department

[13] Who then can reproach me or who has any right to be angry with me, if I allow myself as much time for the cultivation of these studies as some take for the performance of their own business, or for celebrating days of festival and games, or for other pleasures, or even for the rest and refreshment of mind and body, or as others devote to early banquets, to playing at dice, or at ball? And this ought to be permitted to me, because by these studies my power of speaking and those faculties are improved, which, as far as they do exist in me, have never been denied to my friends when they have been in peril. And if that ability appears to any one to be but moderate, at all events I know whence I derive those principles which are of the greatest value. 

[14] For if I had not persuaded myself from my youth upwards, both by the precepts of many masters and by much reading, that there is nothing in life greatly to be desired, except praise and honour, and that while pursuing those things all tortures of the body, all dangers of death and banishment are to be considered but of small importance, I should never have exposed myself, in defence of your safety, to such numerous and arduous contests, and to these daily attacks of profligate men. But all books are full of such precepts, and all the sayings of philosophers, and all antiquity is full of precedents teaching the same lesson; but all these things would lie buried in darkness, if the light of literature and learning were not applied to them. How many images of the bravest men, carefully elaborated, have both the Greek and Latin writers bequeathed to us, not merely for us to look at and gaze upon, but also for our imitation! And I, always keeping them before my eyes as examples for my own public conduct, have endeavoured to model my mind and views by continually thinking of those excellent men.

[15]Someone will ask, “What? Were those identical great men, whose virtues have been recorded in books, accomplished in all that learning which you are extolling so highly?” It is difficult to assert this of all of them; but still I know what answer I can make to that question: I admit that many men have existed of admirable disposition and virtue, who, without learning, by the almost divine instinct of their own mere nature, have been, of their own accord, as it were, moderate and wise men. I even add this, that very often nature, without learning, has had more to do with leading men to credit and to virtue than learning when not assisted by a good natural disposition. And I also contend that when to an excellent and admirable natural disposition there is added a certain system and training of education, then from that combination arises an extraordinary perfection of character. 

The Message

In these passages, Cicero is not only defending the arts themselves, but the structured and deliberate pursuit of them. He argues for the value of intellectual and moral cultivation, claiming that dedicating oneself to study is a valiant pursuit that strengthens the mind and character. While he does not deny that some are born more talented in specific intellectual pursuits, he argues that to truly achieve greatness, one must value learning —exactly what he believes the Senate would be doing if they were to acquit Archias. 

In Pro Archia 13, Cicero asserts the superiority of intellectual pursuits over other forms of leisure. He calls out every juror in the room, asking how they could possibly judge his love for art (and the tangent he is currently partaking in, for in all these passages Archias is barely even alluded to) when they are equally obsessed with games, pleasure, or rest. He also posits the superiority of his pursuit, equating intellectual prowess with his ability to save his friends from danger —a comment that hints at the Cataline controversy once again. 

In Pro Archia 14, Cicero explains the most important thing that his intellectual pursuits have taught him: honor and praise are the ultimate markers of a successful life. This belief is not radical and would have been shared by every senator in the room, yet his tying his awakening to the arts would likely have been subversive. He argues that, in striving for honor and praise, he has been willing to face danger and hardship in the name of saving others – once again, the Cataline controversy. Without his learning, he suggests, his virtuous tasks would have never materialized. 

In Pro Archia 15, Cicero anticipates a common question pertaining to literature: are the most significant artists created as a result of learning, or merely because they were born with natural talent? He expertly sidesteps the question, acknowledging that a prerequisite for success is often talent, but that, when coupled with learning, that talent transforms one into a person of complete excellence. Though not all great men were scholars, those who used their education to achieve the highest form of genius – an argument that absolutely stands the test of time. 

We hope you enjoyed this prosaic analysis of Cicero’s Pro Archia 13-15. Please leave any comments, questions, or concerns below, and be sure to recommend future prose or poems for us to dive into!