Canto xvii of Louis MacNeice’s Autumn Journey (1939) opens with luxurious experiences, such as watching a morning scene over breakfast and lying in a bath “under / Ascending scrolls of steam,” feeling “the ego merge as the pores open … And the body purrs like a cat.” He writes these passages in the first person plural, and it’s not clear whether he’s alone or with someone at the breakfast table and in the bath. In any case, these moments end; we must leave them. It is a mistake to pursue “the luxury life.”

And Plato was right to define the bodily pleasures 
As the pouring water into a hungry sieve* 
But wrong to ignore the rhythm which the intercrossing
Coloured waters permanently give. 

And Aristotle was right to posit the Alter Ego**
But wrong to make it only a halfway house: 
Who could expect – or want – to be spiritually self-supporting, 
Eternal self-abuse?

Why not admit that other people are always 
Organic to the self, that a monologue 
Is the death of language and that a single lion 
Is less himself, or alive, than a dog and another dog?

Louis MacNeice, Autumn Journal: A Poem (1939), Faber & Faber, Kindle Edition. 

*referring to Plato, Gorgias 493c (Lamb trans.): “and the soul of the thoughtless he likened to a sieve, as being perforated, since it is unable to hold anything by reason of its unbelief and forgetfulness.” Socrates continues: this metaphor “is bordering pretty well on the absurd; but still it sets forth what I wish to impress upon you, if I somehow can, in order to induce you to make a change, and instead of a life of insatiate licentiousness to choose an orderly one that is set up and contented with what it happens to have got.”

**Aristotle, Nic. Eth. 1169b (Rackham trans.) “People say that the supremely happy are self-sufficing, and so have no need of friends: for they have the good things of life already, and therefore, being complete in themselves, require nothing further; whereas the function of a friend, who is a second self, is to supply things we cannot procure for ourselves.”

See also: the sublime and other people; the sublime is social–with notes on Wordsworth’s Lines Above Tintern Abbey.

One of the most famous–and notoriously ambiguous–phrases in all of Latin literature is Virgil’s “sunt lacrimae rerum” (Aeneid 1, 462). In his response to the Covid pandemic, Pope Francis interprets the phrase in an environmentalist spirit:

If everything is connected, it is hard to imagine that this global disaster is unrelated to our way of approaching reality, our claim to be absolute masters of our own lives and of all that exists. I do not want to speak of divine retribution, nor would it be sufficient to say that the harm we do to nature is itself the punishment for our offences. The world is itself crying out in rebellion. We are reminded of the well-known verse of the poet Virgil that evokes the “tears of things”, the misfortunes of life and history

(Pope Francis, 2020, 33)

Others have equated the phrase with the Japanese motto mono no aware, which Dennis Washburn defines as “an intuitive sensitivity toward the sublime, sad beauty that inheres in mutable nature and transitory human existence” (Washburn, 2016). In turn, mono no aware can express the First Noble Truth of Buddhism–the essential pervasiveness of suffering (Saito 1997)–or it can be an alternative to that view, a way of collecting and relishing representations of impermanence and loss.

Very literally, Virgil’s three words mean “there are tears of things,” but that statement makes little sense in English and requires expansion–using other meanings of the Latin nouns and/or additional connectives. English translators have proposed phrases as various as “The world is a world of tears (Fagles) or “They weep here / For how the world goes” (Fitzgerald), or even “The universe has sympathy for us” (Stewart, 1971, p. 119).

Gawin Douglas was the first to translate The Aeneid into a relative of modern English (Renaissance Scots), producing a version that Ezra Pound particularly appreciated. Douglas wrote:

Thir lamentabyll takynnys [condition] passit befor
Our mortal myndis aucht to compassioun steir.

The context is important for understanding these words’ sense. The Aeneid begins in medias res with Aeneas, the sole important survivor of defeated Troy, trying to sail from there to Italy. The goddess Juno, who hates him and all Trojans, arranges for a terrible storm to scatter his ships and maroon him on the coast of Libya. Aeneas’ mother, Minerva, appears in the guise of a hunter and directs him to Carthage, which is under construction. He wanders into a temple of Juno, where the art illustrates the Trojan War, depicting Aeneas’ comrades, his enemies, and even himself in battle. Since this is Juno’s temple, we might guess that the paintings are supposed to celebrate Aeneas’ defeat. However, the sight gives him hope–the text says–and he blurts out:

"Sunt hic etiam sua praemia laudi;
sunt lacrimae rerum et mentem mortalia tangunt.
Solve metus; feret haec aliquam tibi fama salutem." 

"Even here praiseworthy deeds have their rewards;
There are tears of things, and mortal matters impress the mind.
Let fear go; this fame will also bring you some benefit." 

Aeneas sees his own story as depicted by human artists, provoking thoughts of loss and sorrow but also pride. He utters a concise but mystifying phrase that pairs the words for “tears” and “things.” I imagine a companion following up with questions:

Do you mean that things are intrinsically or fundamentally sad?

– Yes, that is what I feel right now.

Or that these paintings are objects that make people cry?

– That too.

Are you somehow happy to see these sad events depicted?

– I suppose so.

Yet they make you sad?

– That is what I am happy about.

Do you want people who hear about your suffering to be sad?

– Yes, but I want them to relish that sadness.

In the end, I don’t think the original poem really provides a basis for interpreting the phrase as a statement of existential wisdom, comparable to mono no aware or to modern environmentalism. I suspect Aeneas is mostly interested in being depicted heroically in art. “This fame will bring you benefit” is his main point. However, the words “sunt lacrimae rerum” jump out of their context and can translate ideas from remote traditions.

Sources: Pope Francis, Fratelli Tutti: Encyclical Letter on Fraternity and Social Friendship, English version (Libreria Editrice Vaticana, 2020); Dennis Washburn, introduction to Murasaki Shikibu, The Tale of Genji (W. W. Norton & Company, 2016); Saito, Yuriko. “The Japanese Aesthetics of Imperfection and Insufficiency.” The Journal of Aesthetics and Art Criticism, vol. 55, no. 4, 1997, pp. 377–85; Douglas J. Stewart, “Sunt Lacrimae Rerum.” The Classical Journal, vol. 67, no. 2, 1971, pp. 116–22; Gawin Douglas, The Aeneid translated into Scottish Verse. See also David Wharton, “Sunt lacrimae rerum: an exploration in meaning.” Classical Journal 103.3 (2008): 259-279. And see: Nostalgia for Now; Arachne; The Wedding of Peleus and Thetis; The Laughter of the Gods; and compassion, not sympathy (on Seneca).

The Tirukkural (or Kural, for short) by Thiruvalluvar is one of the acknowledged highlights of the Tamil literary tradition, which spans 25 centuries. The new English translation by Thomas Hitoshi Pruiksma has been highly praised, and I recommend it.

I usually find “wisdom literature” (didactic, aphoristic poetry) hard going, regardless of its background or main teachings. But The Kural is widely reported to be subtle, paradoxical, allusive, and lovely in Tamil, and Pruiksma’s English has those virtues. For instance, here is a paradoxical verse about renunciation:

Hold to the hold of one who holds nothing—to hold nothing
Hold to that hold [350]

And here is an example of a memorable metaphor:

Riches attained by those without kindness—like milk
Soured by its jug [1000]

I don’t know another unified poem that encompasses ethical directives (part 1), advice for monarchs (part 2), and erotic verse (part 3). The whole poem concludes with a section on “Sulking and Bliss,” which recommends playing hard-to-get. The narrator is never identified, but part 3 seems to weave together the voices of two lovers, their friends, and other characters, almost like a drama:

Though he’s done no wrong pulling back 
Brings him closer [1321]
...
Even free of wrong there is something in keeping 
From my love’s soft arms [1325]

Sweeter than eating—having eaten—sweeter than loving—
Sulking in love [1326]
...
Sulk my bright jewel—and may our night
Of pleading be long [1330]

The text was probably complete by 600 CE. There’s a long tradition of identifying Thiruvalluvar as a Jain, although many other religious traditions (including, implausibly, Christianity) have claimed him. David Shulman reminds us that we know nothing about the author, even whether a single person wrote The Kural. (Almost certainly, the text incorporates numerous quotations.) Shulman writes, however, that the milieu is the “mobile world of the [South Indian] city, with its face turned toward international seaborne trade and also toward heterodox religions, like Buddhism and Jainism, carried throughout South Asia and beyond by wandering monks and holy men.” Furthermore, the text largely avoids the kinds of claims that typically divide religious traditions, such as the identities and roles of deities or the origins and end of the world. A Buddhist, a Shaivite, or a Stoic could embrace The Kural, and that may be intentional. After all:

Delivering the complex simply and discerning
What others say—that is knowledge [424]
...
Those who can’t speak a few faultless words
Love to speak many words [649]

In the sections on personal ethics and the good life for regular people, The Kural advocates what Owen Flanagan has called (writing about Buddhism) “equanimity-in-community.” We should cultivate inner peace by restraining desire and craving. But we should use everyday ethical interactions to fill the space that might otherwise be occupied by those vices. The Kural emphasizes hospitality, generosity, friendship, forgiveness, nonviolence (ahimsa), “husbandry” (in the sense of cultivating one’s land and animals), and family. I didn’t pick up anything about yoga, meditation, or ceremony and ritual. Instead, passages like this evoke sociable, generous members of communities who are not overly concerned about their individual desires:

A well of abundant water—the wealth of the wise
Who love the world 

A tree bearing fruit at the heart of town—wealth
In the hands of good people [215-6]

The implied reader is generally male, and the division of roles is patriarchal, but we can modify the advice to be more egalitarian. The text charts a middle way between pleasure and renunciation. An adherent to a Hellenistic philosophical school, such as Stoicism or Skepticism, could endorse much of The Kural, except that nonviolence is more explicit and prominent here than in late Greek philosophy.

The long middle portion of the book–on leaders, politics, and governments–belongs to the “mirror of kings” tradition: encouraging rulers to be responsible and moderate. Although The Kural strongly urges nonviolence and vegetarianism as components of personal ethics, it depicts good leaders as honorable and effective warriors. Some of the advice here is about how to win wars and retain power.

The third part comes as a surprise, because it is suddenly about ardent sexual desire, which had been criticized earlier. The style is more lyrical now, and the speaker is sometimes female.

Apparently, in classical Tamil love poetry, the lovers wake up under separate roofs, spend the day together (perhaps illicitly), and part unwillingly at twilight, which is a confusing time of shadows and dimness. In this verse, the “it” is passionate desire:

At dawn it buds—all day it swells—and at dusk
It blossoms—this disease [1227]

And here the (presumably female) lover resents the evening but tries to summon some empathy for it:

Is your husband hard-hearted like mine—bless you
You wretched bewildering evening [1222]

Although love is a “disease” that causes much sighing and suffering, surely the conclusion of The Kural celebrates it.

See also all that matters is equanimity, community, and truth; Buddhism as philosophy; on philosophy as a way of life; Odin on the tree.