Horace, Ode 2.14
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Synopsis (by C.H. Moore):
"Alas, good friend, do what we will, old age and death
come on apace. No sacrifice can stay the hand of the
pitiless lord of death; rich and poor alike must come
into his realm, and all thy efforts to avoid war, the sea,
or fell disease are vain. Thou must leave behind all that
thou holdest now most dear. Then thy stored wine, thy heir,
worthier than thou, will waste."
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Eheu fugaces, Postume, Postume,
labuntur anni, nec pietas moram
rugis et instanti senectae
adferet indomitaeque morti,
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Alas, Postumus, Postumus, the fleeting
years are slipping by, and devotion will
not delay wrinkles, the onslaught
of old age, and unconquered death,
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5
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non si trecenis quotquot eunt dies,
amice, places inlacrimabilem
Plutona tauris, qui ter amplum
Geryonen Tityonque tristi
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not even, [my] friend, if you try each
day to please dry-eyed Pluto with three
hundred [slaughtered] bulls. He keeps
Geryon and Tityos in check
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10
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compescit unda, scilicet omnibus,
quicumque terrae munere uescimur,
enauiganda, siue reges
siue inopes erimus coloni.
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behind the gloomy stream, which must be crossed
in very truth by all of us who feed on the
bounty of the earth, whether we are
kings or penniless sharecroppers.
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15
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Frustra cruento Marte carebimus
fractisque rauci fluctibus Hadriae,
frustra per autumnos nocentem
corporibus metuemus Austrum.
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In vain will we flee bloody Mars
and the broken waves of the hoarse Adriatic sea,
in vain each autumn will we avoid
the south wind which harms [our] bodies.
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20
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Visendus ater flumine languido
Cocytus errans et Danai genus
infame damnatusque longi
Sisyphus Aeolides laboris.
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You must face the dark Cocytus river,
which meanders with sluggish flow,
and Danaus' accursed race and Aeolus'
son Sisyphus, condemned to endless toil.
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Linquenda tellus et domus et placens
uxor, neque harum quas colis arborum
te praeter inuisas cupressos
ulla breuem dominum sequetur.
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You must leave earth, home, and affectionate
wife. None of those trees which you're
tending will accompany you (their short-lived
master), except for the hated cypresses.
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25
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Absumet heres Caecuba dignior
seruata centum clauibus et mero
tinguet pauimentum superbo,
pontificum potiore cenis.
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Your heir, more worthy [than you], will use up
your Caecuban wines, kept under a hundred locks;
he will spill on the floor the proud wine,
better than [that served] at high priests' feasts.
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Notes
There is an excellent
recording of a Latin recitation of Horace, Ode 2.14,
by Vojin Nedeljkovic
in MP3 format.
1 We don't know who Postumus was, and his name may
just be used here for special effect, with no real
individual in mind. The name Postumus
was originally given to boys born after their fathers' deaths.
Some think that this Postumus is the same as the one addressed
in Propertius 3.12.
2 Old time is still a-flying.
- Vergil, Georgics 3.284:
"But meanwhile it flees, irretrievable time flees"
(sed fugit interea, fugit inreparabile tempus).
- Horace, Odes 1.11.7-8:
"Jealous time will have fled"
(fugerit inuida / aetas).
- Horace, Odes 2.5.13-14:
"For savage time is running"
(currit enim ferox / aetas).
- Horace, Odes 3.30.4-5:
"An uncountable succession of years and the flight of seasons"
(innumerabilis / annorum series et fuga temporum).
- Ovid, Amores 1.8.49:
"Winged time slips by in secret and escapes our notice"
(labitur occulte fallitque uolatilis aetas).
Devotion to the gods (pietas) cannot prevent the
death of oneself or others.
- Vergil, Aeneid 2.429-430 (describing the sack of Troy):
"Your exceptional devotion and Apollo's riband
did not protect you as you fell, Panthus"
(nec te tua plurima, Panthu, / labentem pietas, nec
Apollonis infula texit). Panthus was a priest of Apollo.
- Vergil, Aeneid 11.843-844:
"Nor did it do you any good to have worshipped Diana
by yourself in the brambles"
(nec tibi desertae in dumis coluisse Dianam / profuit),
said by Opis as she saw Camilla die.
- Horace, Odes 1.24.11-12:
"Devout in vain, you ask the gods [to restore to life]
Quintilius, who was not entrusted [to them] on those
terms, alas"
(tu frustra pius heu non ita creditum / poscis
Quintilium deos).
- Horace, Odes 4.7.21-24:
"Once you're dead, Torquatus, and Minos has passed
august judgement on you, neither your high birth nor your
eloquence nor your devotion will restore you [to life]"
(cum semel occideris et de te splendida Minos /
fecerit arbitria, / non, Torquate, genus, non te
facundia, non te / restituet pietas).
- Ovid, Amores 3.9.33-38:
"What benefit do holy rites bring?
What good are your Egyptian rattles now?
What good is it that you slept apart on an empty bed?
Since evil fates snatch away good men (pardon my confession),
I'm tempted to think that the gods are powerless.
Live as a devout man: you'll die as a devout man.
Perform the holy rites: while you're performing them,
harsh death will drag you away from the temples
to hollow tombs."
(quid uos sacra iuuant? quid nunc Aegyptia prosunt /
sistra? quid in uacuo secubuisse toro? /
cum rapiunt mala fata bonos, (ignoscite fasso) /
sollicitor nullos esse putare deos. /
uiue pius: moriere pius; cole sacra: colentem /
mors grauis a templis in caua busta trahet).
- Consolation Addressed to Livia (on the death of
her son Drusus) 131-132:
"What gods did I (unlucky) not call upon
in devotion, with what words? My prayers
were of no avail."
(quos non ille pius, qua non ego uoce uocaui /
infelix superos? nec ualuere preces).
3 Along with white hair, wrinkles (especially in the forehead)
are a sign of old age.
- Horace, Epodes 8.4:
"Although you have black teeth and extreme old age furrows your
brow with wrinkles"
(cum sit tibi dens ater et rugis uetus / frontem
senectus exaret).
- Tibullus 3.5.25:
"My face will grow pale with wrinkled old age"
(mea rugosa pallebunt ora senecta).
- Saint Jerome, Letters 10.2, remarks
on the fact that a very old man (Paul of Concordia) lacks wrinkles:
"A furrowed forehead does not spoil your face, shrunken with
wrinkles"
(non contractam rugis faciem arata frons asperat).
Old age presses upon us.
- Mimnermus, fragment 5, lines 5-6:
"But painful and misshapen old age
is hanging right over [my] head."
- Seneca, Natural Questions, preface to book 3:
"Old age presses at our backs"
(premit a tergo senectus).
4 Homer, Iliad 9.158:
"Hades is unyielding and not to be prevailed over".
5 Death does not listen to prayers or heed sacrifices.
- Aeschylus, fragment 161 (from the play Niobe):
"For alone of gods Death does not love gifts,
nor by sacrificing or by pouring libations
could you accomplish anything. He has no altar
and the paean is not sung to him; of the gods,
from him alone Persuasion stands apart."
- Euripides, Alcestis 953-975 (ode to Necessity):
"It is impossible to come to the altars and statues
of that goddess alone, and she does not heed sacrifices."
- Sophocles, Electra 137-139 (tr. Hugh Lloyd-Jones):
"But you will never raise up your father from the
lake of Hades, to which all must come, by weeping or by prayers."
- Vergil, Georgics 2.491: "Fate which cannot be
moved by entreaty" (inexorabile fatum).
- Propertius 4.11.1-8 (supposedly spoken by Cornelia, who
died in 16 B.C. leaving her husband Lucius Aemilius Paullus
a widower):
"Paullus, stop bothering my tomb with your tears:
the black gate is not opened in response to any prayers;
as soon as the dead have entered hell's dominions,
the ways are fixed with adamantine which cannot be moved by entreaty.
Although the god of the dark halls hears your voice as you pray,
deaf shores will surely absorb your tears.
Prayers impress the gods who live above: but when the
ferryman has pocketed the fare, the pale gate bars
the grassy funeral pyres."
(desine, Paulle, meum lacrimis urgere sepulchrum: /
panditur ad nullas ianua nigra preces; /
cum semel infernas intrarunt funera leges, /
non exorato stant adamante uiae. /
te licet orantem fuscae deus audiat aulae: /
nempe tuas lacrimas litora surda bibent. /
uota mouent superos: ubi portitor aera recepit, /
obserat herbosos lurida porta rogos.).
6 Pluto is the god of the underworld.
According to Ovid (Fasti 4.521) the gods don't weep.
7 Hercules' tenth labor was to capture the cattle
of Geryon, a three-headed or three-bodied monster.
In order to capture the cattle, Hercules had to kill
Geryon.
- Thomas H. Carpenter, Art and Myth in Ancient Greece
(London: Thames and Hudson, 1991), shows three plates (201-202, 204)
of Hercules fighting Geryon, which was a popular
theme, especially for Athenian black-figure vase painters in the
late 6th century B.C. (more than seventy examples survive).
- At the Perseus Project you can see a reconstruction of the
Geryon metope at Olympia.
- Lucretius 5.28:
"The three-breasted force of triple Geryon"
(tripectora tergemini uis Geryonai).
- Vergil, Aeneid 8.201-203:
"For the mightiest of avengers came [to us],
Alcides [i.e. Hercules] proud of the death of
triple Geryon and the spoils"
(nam maximus ultor, / tergemini nece Geryonae spoliisque
superbus, / Alcides aderat).
8 The giant Tityos was slain by Artemis and Apollo for
insulting their mother Leto. He was chained in Hades
while vultures gnawed at his liver. He was so large
that his body covered nine acres of ground.
- Homer, Odyssey 11.576-581 (tr. Richmond Lattimore):
"And I saw Tityos, Earth's glorious son, lying
in the plain, and sprawled over nine acres. Two vultures,
sitting one on either side, were tearing his liver,
plunging inside the caul. With his hands he could not beat
them away. He had manhandled Leto, the honored consort of
Zeus, as she went through spacious Panopeus, toward Pytho."
- Lucretius (3.984-994, tr. H.A.J. Munro):
"Nor do birds eat a way into Tityos laid in Acheron,
nor can they sooth to say find during eternity food
to peck under his large breast. However huge the bulk of body
he extends, though such as to take up with outspread limbs
not nine acres merely, but the whole earth, yet will he not
be able to endure everlasting pain and supply food from his
body forever. But he is for us a Tityos, whom, as he grovels
in love, vultures rend and bitter anguish eats up or
troubled thoughts from any other passion do rive."
(nec Tityon uolucres ineunt Acherunte iacentem /
nec quod sub magno scrutentur pectore quicquam /
perpetuam aetatem possunt reperire profecto. /
quamlibet immani proiectu corporis exstet, /
qui non sola nouem dispessis iugera membris /
obtineat, sed qui terrai totius orbem, /
non tamen aeternum poterit perferre dolorem /
nec praebere cibum proprio de corpore semper. /
sed Tityos nobis hic est, in amore iacentem /
quem uolucres lacerant atque exest anxius angor /
aut alia quauis scindunt cuppedine curae).
- Vergil, Aeneid 6.595-600:
"In addition, it was possible to see Tityos,
son of mother Earth. His body is stretched
over nine acres. A huge vulture with hooked beak,
feeding on the deathless liver and entrails fruitful
in punishment, gropes at his feast and lives beneath
the [giant's] deep breast. Rest is not granted to
the reborn guts."
(nec non et Tityon, Terrae omniparentis alumnum, /
cernere erat, per tota nouem cui iugera corpus /
porrigitur; rostroque inmanis uultur obunco /
inmortale iecur tondens fecundaque poenis /
uiscera rimaturque epulis habitatque sub alto /
pectore, nec fibris requies datur renatis).
- Horace, Odes 3.4.77-79:
"The bird doesn't leave alone the liver of
unrestrained Tityos, [but is] assigned [to be]
the guardian of [his] wickedness"
(incontinentis nec Tityi iecur / reliquit
ales, nequitiae additus / custos).
- Horace, Odes 4.6.1-3:
"O god [Apollo], whose vengeance Niobe's
boastful offspring and Tityos the attacker
[of Leto] experienced"
(diue, quem proles Niobea magnae / uindicem
linguae Tityosque raptor / sensit).
- Tibullus 1.3.75-76:
"Tityos, stretched out over nine acres of land,
feeds the unceasing birds with his black innards"
(porrectusque nouem Tityos per iugera terrae /
adsiduas atro uiscere pascit aues).
9 There were five rivers in Hades: Styx (hateful),
Archeron (painful), Cocytus (woeful),
Phlegethon (burning), and Lethe (forgetful).
Horace's gloomy stream (literally wave),
is probably Cocytus (named below, line 18).
10 An imitation of Homeric phrases:
- Iliad 6.142:
"If you are one of the mortals, who eat the fruit of the field".
- Odyssey 8.222:
"Mortals eating grain on the earth".
13
Mars is the Roman god of war.
The Greek elegaic poet Callinus (fragment 1, tr. J.M. Edmonds)
also says that death still awaits even the soldier who has come safe through battle:
"By no means may a man escape death, nay not if he come of
immortal lineage. Oftentime, it may be, he returneth safe from the conflict of battle
and the thud of spears, and the doom of death cometh upon him at home."
14
The Adriatic Sea lies between Italy and Greece.
15
Autumn was considered an unhealthy season.
- Horace, Odes 3.23.8:
"The dangerous time in the fruit-bearing season"
(pomifero graue tempus anno).
- Horace, Satires 2.6.18-19:
(nec mala me ambitio perdit nec plumbeus Auster /
autumnusque grauis, Libitinae quaestus acerbae).
- Horace, Epistles 1.16.15-16:
"This sweet, even (if you believe it) pleasant
hiding place keeps me safe for you in the month
of September"
(hae latebrae dulces, etiam, si credis, amoenae, /
incolumem tibi me praestant Septembribus horis).
- Juvenal 4.56-57:
"Now death-bringing autumn was yielding to frosts,
now sick folk were hoping for quartan fever"
(iam letifero cedente pruinis / autumno, iam
quartanam sperantibus aegris). Quartan fever was
not fatal.
- Juvenal 10.221:
"As many sick folk as [the physician] Themison
has killed in a single autumn"
(quot Themison aegros autumno occederit uno),
i.e. a large number.
16 Death does not distinguish between rich and poor.
- Job 3.19:
"The small and the great are there; and the servant is free from his
master."
- Horace, Odes 1.4.13-14:
"Pale death knocks with impartial foot at the hovels
of the poor and the towers of kings"
(pallida mors aequo pulsat pede pauperum tabernas /
regumque turris).
- A mosaic from Pompeii, now in the Museo Archaeologico at Naples
(inventory number 109982),
shows a skull with symbols of power
(king's scepter and diadem)
on the left, balanced by symbols of poverty
(beggar's sack and stick) on the right.
This mosaic is reproduced in
Paul Veyne, ed. A History of Private Life, I:
From Pagan Rome to Byzantium (Cambridge:
Belknap Press, 1987), p. 208,
and Robert Etienne,
Pompeii: The Day a City Died
(New York: Harry N. Abrams, 1992), p. 127,
and photographs are also available
on the World Wide Web at:
- See Richmond Lattimore, Themes in Greek and Latin Epitaphs
(Urbana: University of Illinois Press, 1962), pp. 250-256, on the theme
"Death as Common to All".
18 All but one of the daughters of Danaus, known as the Danaids,
killed their husbands on their wedding night. Their
punishment in Hades was to try to fill a sieve with
water.
- Lucretius (3.1003-1010, tr. H.A.J. Munro):
"Then to be ever feeding the thankless nature of the mind,
and never to fill it full and sate it with good things,
as the seasons of the year do for us, when they come round
and bring their fruits and varied delights, though after all
we are never filled with the enjoyments of life, this methinks
is to do what is told of the maidens in the flower of their
age, to keep pouring water into a perforated vessel which in
spite of all can never be filled full."
(deinde animi ingratam naturam pascere semper /
atque explere bonis rebus satiareque numquam -- /
quod faciunt nobis annorum tempora, circum /
cum redeunt fetusque ferunt uariosque lepores, /
nec tamen explemur uitai fructibus umquam -- /
hoc, ut opinor, id est, aeuo florente puellas /
quod memorant laticem pertusum congere in uas, /
quod tamen expleri nulla ratione potestur.).
- Propertius, 2.31.1-4:
"You ask why I come to you a bit late?
The golden portico of Phoebus has been opened
by great Caesar. It was spaced out to great effect
with Phoenician columns, between which were the
many daughters of old Danaus."
(quaeris, cur ueniam tibi tardior? aurea Phoebi /
porticus a magno Caesare aperta fuit. / tantam erat in speciem
Poenis digesta columnis, / inter quas Danai
femina turba senis.).
- Tibullus, 1.3.79-80:
"The offspring of Danaus, because they insulted Venus'
godhead, are carrying water of Lethe to containers without
bottoms"
(et Danai proles, Veneris quod numina laesit, /
in caua Lethaeas dolia portat aquas).
For ancient artistic representations of the
punishment of the Danaids, see
Lexicon Iconographicum Mythologiae Classicae
III (Zurich: Artemis, 1986), part 1, pp. 337-341
(text, by Eva Keuls) and part 2, pp. 250-253 (plates).
19 For various misdeeds on earth, Sisyphus was condemned in Hades
to roll a large stone up a hill. When it reached the top, it
rolled down again, so that Sisyphus' punishment was eternal.
- Homer, Odyssey 11.593-600 (tr. Richmond Lattimore):
"Also I saw Sisyphos. He was suffering strong pains,
and with both arms embracing the monstrous stone, struggling
with hands and feet alike, he would try to push the stone upward
to the crest of the hill, but when it was at the point of going
over the top, the force of gravity turned it backward,
and the pitiless stone rolled back down to the level. He then
tried once more to push it up, straining hard, and sweat ran
all down his body, and over his head a cloud of dust rose."
- A sandstone relief (6th century B.C.) from the Temple of Hera at
Foce del Sele near Paestum
shows Sisyphus pushing the stone up a slope while a winged demon
clings to his back.
See Thomas H. Carpenter, Art and Myth in Ancient Greece
(London: Thames and Hudson, 1991), plate 129.
- Lucretius (3.995-1002, tr. H.A.J. Munro):
"In life too we have a Sisyphus before our eyes who is
bent on asking from the people the rods and cruel axes
[symbols of elective office], and always retires
defeated and disappointed. For to ask for power, which
empty as it is is never given, and always in the chase of
it to undergo severe toil, this is forcing up-hill with much
effort a stone which after all rolls back again from the summit
and seeks in headlong haste the levels of the plain."
(Sisyphus in uita quoque nobis ante oculos est, /
qui petere a populo fasces saeuasque secures /
imbibit et semper uictus tristisque recedit. /
nam petere imperium quod inanest nec datur umquam, /
atque in eo semper durum sufferre laborem, /
hoc est aduerso nixantem trudere monte /
saxum quod tamen e summo iam uertice rursum /
uoluitur et plani raptim petit aequora campi).
For ancient artistic representations of Sisyphus, see
Lexicon Iconographicum Mythologiae Classicae
VII (Zurich: Artemis, 1994), part 1, pp. 781-787
(text, by John H. Oakley) and part 2, pp. 564-567 (plates).
21 You can't take your possessions with you when you die.
- Theognis 726:
"No one comes to the house of Hades with his possessions."
- Horace, Epistles 2.2.175-179:
"Since everlasting possession is given to no one,
and one heir follows the heir of yet another heir like
water flowing over water, what good are estates and
storehouses? What good are pastures in Lucania joined
to pastures in Calabria, if Death harvests the great
along with the small and cannot be bribed by gold?"
(sic, quia perpetuus nulli datur usus, et heres /
heredem alterius uelut unda superuenit undam, /
quid uici prosunt aut horrea? quidue Calabris /
saltibus adiecti Lucani, si metit Orcus /
grandia cum paruis, non exorabilis auro?).
- Propertius 3.5.13-14:
"You won't carry any riches to the waters of Acheron:
fool, you will ride naked in the hellish boat."
(haud ullas portabis opes Acherontis ad undas: /
nudus in infera, stulte, uehere rate).
- Ovid, Tristia 5.14.12:
"The rich man's shade will carry nothing to his grave"
(nil feret ad Manes diuitis umbra suos).
- Martial 8.44.9:
"Snatch, heap up, carry off, possess: it must be
left behind"
(rape, congere, aufer, posside: reliquendum est).
- 1 Timothy 6.7:
"For we brought nothing into this world,
and it is certain we can carry nothing out."
In these lines Horace is probably consciously imitating
Lucretius 3.894-896:
"It may not be long before your house and your excellent
wife do not welcome you. Your sweet children will not rush
to snatch your kisses and touch your heart with unspoken
sweetness."
(iam iam non domus accipiet laeta neque uxor /
optima, nec dulces occurent oscula nati /
praeripere et tacita pectus dulcedine tangent).
Cf. Arrian, Discourses of Epictetus 3.24.88 (tr.
W.A. Oldfather): "Furthermore, at the very moment when
you are taking delight in something, call to mind the
opposite impressions. What harm is there if you whisper
to yourself, at the very moment you are kissing your
child, and say, 'To-morrow you will die'?"
23 The cypress tree was associated with
funeral pyres, the houses of families in mourning,
and tombs.
- Vergil, Aeneid 3.63-64:
"Altars are erected for the shades, gloomy
with black ribbons and dark cypress"
(stant manibus arae, / caeruleis maestae
uittis atraque cupresso).
- Vergil, Aeneid 6.214-217:
"First they erected a huge pyre, thick with
pine planks and cut wood; into the sides they
weave dark boughs, and they place cypresses
which belong to the dead in front, and they
adorn it with gleaming weapons on top"
(principio pinguem taedis et robore secto /
ingentem struxere pyram, cui frondibus
atris / intexunt latera et feralis ante cupressos /
constituunt, decorantque super fulgentibus armis).
- Horace, Epodes 5.18: "Cypresses from a funeral"
(cupressos funebris).
- Ovid, Tristia 3.13.21-22:
"A funeral altar suits me, ringed with cypress
which belongs to the dead"
(funeris ara mihi, ferali cincta cupresso, /
conuenit).
25 Why accumulate possessions which only your heir will enjoy?
- Ecclesiastes 2.18:
"Yea, I hated all my labor which I had taken under the sun;
because I should leave it unto the man that shall be
after me."
- Sirach 14.4:
"He that gathereth by defrauding his own soul gathereth
for others, that shall spend his goods riotously."
- Horace, Odes 2.3.19-20:
"Your heir will take possession of your wealth piled on high"
(exstructis in altum / diuitiis potietur heres).
- Horace, Odes 3.24.62: "He hurries to gain money for the
benefit of an unworthy heir"
(indignoque pecuniam / heredo properet).
- Horace, Odes 3.7.19-20:
"Every gift to a friendly soul
will escape the greedy hands of an heir"
(cuncta manus auidas fugient heredis, amico / quae
dederis animo).
- Horace, Satires 2.3.122-123:
"Are you guarding this, you god-forsaken old man,
so that your son can drink it up, or even your
freedman heir?"
(filius aut etiam haec libertus ut ebibat heres, /
dis inimice senex, custodis?).
- Horace, Epistles 2.2.175-179 (quoted above, on line 21).
- Lucian (Greek Anthology 10.41.5-8, tr. W.R. Paton):
"But if a man wears himself out over accounts, ever
eager to heap wealth on wealth, his labour shall be
like that of the bee in its many-celled honeycomb, for others
shall gather the honey."
- Anonymous (Greek Anthology 11.166, tr. W.R. Paton):
"All say you are rich, but I say you are poor, for,
Apollophanes, their use is the proof of riches.
If you take your share of them, they are yours,
but if you keep them for your heirs, they are already
someone else's."
- Lucilius (Greek Anthology 11.294, tr. W.R. Paton):
"Thou hast the wealth of a rich man, but the soul of a pauper,
thou who art rich for thy heirs and poor for thyself."
On the other hand, there are those who willingly work to
benefit the next generation.
Cicero, On Old Age 7.24-25:
"They expend effort on things which they know won't benefit them:
'He plants trees to benefit another age,' as our Caecilius
Statius says in his [play] Young Comrades. If you ask a farmer,
no matter how old he is, for whom he's sowing, he doesn't hesitate
to say, 'For the immortal gods, who not only were willing for me
to receive these things from my ancestors, but also for me to hand
them on to my descendants.'"
(in eis elaborant, quae sciunt nihil ad se omnino pertinere:
'serit arbores, quae altero saeclo prosint', ut ait Statius
noster in Synephebis. nec uero dubitat agricola, quamuis sit
senex, quaerenti cui serat respondere: 'dis immortalibus, qui
me non accipere modo haec a maioribus uoluerunt, sed etiam
posteris prodere.').
Victor Davis Hanson, The Other Greeks: The Family Farm
and the Agrarian Roots of Western Civilization (New York:
The Free Press, 1995), p. 43, emphasises the essential difference
between the cultivation of permanent crops (olive trees and grape
vines) and short-term crops (grain and livestock feed).
26 The wine is kept under lock and key to protect it from
pilfering slaves.
27 The wine is proud because it is "conscious of its
excellence and ... outlives man" (C.H. Moore).
Petronius 34: "Wine lives longer than little man"
(diutius uiuit uinum quam homuncio).
At a feast wine could be spilled inadvertently, out of
carelessness, or on purpose, through spitting
while tasting the wine (pytisma).
- Terence, the Self-Tormentor 457-459:
"I'll skip the rest. Just now she spit out
the wine she took, saying to me: 'This is so
harsh, old fellow: please provide something smoother'."
(nam ut alia omittam, pytissando modo mihi
quid uini absumpsit 'sic hoc' dicens; 'asperum,
pater, hoc est: aliud lenius sodes uide').
- Cicero, Philippics 2.41.105:
"The pavements were swimming with wine"
(natabant pauimenta uino).
- Juvenal, 11.175:
"Who makes the circles of Laconian marble slippery with
wine he spits out"
(qui Lacedaemonium pytismate lubricat orbem).
The Romans don't seem to have played the popular Greek game
kottabos, in which drinkers tried to flip wine from their
cups into a target bowl -- this game obviously resulted in a lot
of wine spilled on the floor.
28 The feasts of priests were notorious for their lavishness:
- Horace, Odes 1.37.2-4:
"Now's the time to deck the couch of the gods with
Salian feasts"
(nunc Saliaribus / ornare puluinar deorum / tempus
erat dapibus).
- Martial, 12.48.11-12:
"An Alban revel wouldn't be worth enough to me,
nor would the Capitoline feasts of priests"
(non Albana mihi sit comissatio tanti / nec
Capitolinae pontificumque dapes).
Survival
Robert Herrick (1591-1674) imitated Horace's ode in the first two stanzas
of his poem "His Age: Dedicated to his Peculiar Friend Mr. John
Wickes, under the Name of Postumus":
Ah, Posthumus! our years hence fly
And leave no sound: nor piety,
Or prayers, or vow
Can keep the wrinkle from the brow;
But we must on,
As fate does lead or draw us; none,
None, Posthumus, could e'er decline
The doom of cruel Proserpine.
The pleasing wife, the house, the ground
Must all be left, no one plant found
To follow thee,
Save only the curst cypress-tree!
--A merry mind
Looks forward, scorns what's left behind;
Let's live, my Wickes, then, while we may,
And here enjoy our holiday.
Richard Fanshawe (1608-1664) was an ambassador from England
to Spain and Portugal. He also translated selections from Horace and Vergil.
Here is his version of Ode 2.14:
Ah Posthumus? the years of man
Slide on with winged pace, nor can
Vertue reprieve her friend
From wrinkles, age, and end.
Not, though thou bribe with daily blood
Stern Dis, who with the Stygian Flood
Doth Gerion surround,
And Titius Acres bound.
Sad Flood, which we must ferry all
That feed upon this earthly ball,
From the King to the poor
Beggar that howls at door.
In vain we avoid Mars's fury,
And breaking waves that kill and bury:
In vain the sickly falls,
Fruitful of funerals.
Visit we must the sootie shore
Of dull Cocytus, th' empty store
Of Danaus wicked stock,
And Sisyphus restless rock.
Thou must forgoe thy lands and goods,
And pleasing wife: Nor of thy woods
Shall any follow thee,
But the sad Cypress-tree.
Thy worthy heir shall then carowse
Thy hoarded wines, and wash the house
With better Sack, then that
Which makes the Abbots fat.
The following paraphrase of Horace, Ode 2.14, appears
in The Poems of Horace ... Rendred in English Verse by Several
Persons (London, 1666), pp. 69-71. There it is attributed to S.W.
(i.e. Samuel Woodford), but it is actually by his father Robert Woodford.
See Harold F. Brooks in Notes and Queries (March 19, 1938),
p. 200.
Time (Posthumus) goes with full sail,
Nor can thy honest heart avail
A furrow'd brow, old age at hand,
Or Death unconquer'd to withstand:
One long night,
Shall hide this light
From all our sight,
And equal Death
Shall few dayes hence, stop every breath.
Though thou whole Hecatomb's should'st bring
In honour of th' Infernal King,
Who Geryon and Tytio bold,
In chaines of Stygian waves doth hold:
He'l not prize,
But more despise
Thy sacrifice:
Thou Death must feel,
'Tis so decre'd by the Fatal Wheel.
The numerous Off-spring of the Earth,
That feed on her who gave them birth;
Each birth must have its funeral,
The Womb and Urn's alike to all:
Kings must die,
And as still lie,
As thou or I;
And though they have
Atchievements here, there's none in th' Grave.
In vain we bloody battles flie,
Or fear to sail when winds are high;
The Plague or an infectious breath,
When every hour brings a new Death.
Time will mowe
What e're we sow;
Both weal and woe
Shall have an end,
And this th' unwilling Fates must send.
Cocytus lake must thou waft o're,
Thy totter'd boat shall touch that shore;
Thou Sisyphus ere long must know,
And into new acquaintance grow:
Shalt with life,
Leave house and wife,
Thy loves and strife,
And have no tree,
But the sad Cypress follow thee.
Mean while thy heir shall nobly quaffe,
What thou with hundred locks kept'st safe,
Caecuban wines, and wash the Flore
With juice would make an Emperor rore:
'T will be thy lot,
Question it not,
To be forgot
With all thy deeds,
E're he puts on his Mourning weeds.
Thomas Creech (1659-1700) translated Lucretius and Horace.
Here is his version of Ode 2.14:
The whirling Year, ah, Friend! the whirling Year
Rouls on apace,
And soon shall Wrinkles plough thy withered Face:
In vain you waste your breath,
No prayers can stay nor Vows defer
The swift approach of Age, and conquering Death:
No, tho' ten thousand Oxen stain'd his Shrines
With sacred Blood,
Should'st thou appease th' inexorable God:
He opens, and he shuts the grave;
Geryon's triple Soul confines,
And stubborn Gyges with the Stygian Wave:
That fatal Wave that must be pass'd by all,
The Rich, the Poor
Are doomed alike to view the Stygian shore;
The Knaves and Fools, the Wise and Just,
The Kings as well as Clowns must fall;
And undistinguished lie with meaner Dust:
In vain we all retreat from dangerous War,
And live in ease;
In vain we shun the Rage of angry Seas;
The burning Fevers Autumn brings,
In vain we fly, and idly fear
The Plagues that South-winds bear on sickly Wings.
For all the Stygian Waves are doomed to pass;
We all must go
And view Cocytus' wand'ring Streams below:
We all must see the lasting Chains
That hold curst Danaus his race,
And Sisyphus condemned to endless Pains.
Thy children must be left, thy Lands and House,
Thy pleasing Wife,
That happy Comfort and Delight of Life;
Of all the Trees thy hands restor'd,
None but the Cypress' hated Boughs
Shall follow their short-lived decaying Lord.
The Wines you keep so close thy worthier Heir
Shall soon possess,
And waste 'midst wanton Luxury and Ease;
Much nobler Wine the squand'ring Youth
Shall spill, and costlier Feasts prepare,
Than ever pleas'd a Pampered Abbot's Tooth.
English lexicigrapher, poet, and essayist Samuel
Johnson (1709-1784) translated Ode 2.14 as follows.
Alas, dear friend, the fleeting years
In everlasting circles run,
In vain you spend your vows and prayers,
They roll, and ever will roll on.
Should hecatombs each rising morn
On cruel Pluto's altar dye,
Should costly loads of incense burn,
Their fumes ascending to the sky:
You could not gain a moment's breath
Or move the haughty king below
Nor would inexorable death
Defer an hour the fatal blow.
In vain we shun the din of war,
And terrors of the stormy main,
In vain with anxious breasts we fear
Unwholesome Sirius' sultry reign;
We all must view the Stygian flood
That silent cuts the dreary plains,
And Cruel Danaus' bloody brood
Condemned to everduring pains.
Your shady groves, your pleasing wife,
And fruitful fields, my dearest friend,
You'll leave together with your life:
Alone the cypress
After your death, the lavish heir
Will quickly drive away his woe;
The wine you kept with so much care
Along the marble floor shall flow.
In his Life of Johnson (aetat. 72, 1781),
James Boswell relates an anecdote in which the
opening words of this ode play a part:
An instance at once of his pensive turn of mind,
and his cheerfulness of temper, appeared in a little
story which he himself told to Mr Langton, when they
were walking in his garden: 'Here (said he,) I had put
a handsome sun-dial, with this inscription, Eheu
fugaces! which (speaking with a smile) was sadly
verified, for by the next morning my dial had been
carried off.'
The English novelist and politician Bulwer-Lytton (1803-1873)
made the following translation of Horace's ode:
Postumus, Postumus, the years glide by us,
Alas! no piety delays the wrinkles,
Nor old age imminent,
Nor the indomitable hand of Death.
Though thrice each day a hecatomb were offered,
Friend, thou couldst soften not the tearless Pluto,
Encoiling Totyus vast,
And Geryon, triple giant, with sad waves--
Waves over which we all of us must voyage,
All whosoe'er the fruits of earth have tasted;
Whether that earth we ruled
As kings, or served as drudges of its soil.
Vainly we shun Mars and the gory battle,
Vainly the Hadrian hoarse with stormy breakers,
Vainly, each autumn's fall,
The sicklied airs through which the south wind sails.
Still the dull-winding ooze of slow Cocytus,
The ill-famed Danaids, and, to that task that ends not,
Sentenced, Aeolides;
These are the sights on which we all must gaze.
Lands, home, and wife in whom thy soul delighteth,
Left; and one tree alone of all thy woodlands,
Loathed cypress, faithful found,
Shall follow to the last the brief-lived lord.
The worthier heir thy Caecuban shall squander,
Bursting the hundred locks that guard its treasure,
And wines more rare than those
Sipped at high feasts by pontiffs, dye thy floors.
Here is a translation of Horace's ode by
John Addington Symonds (1807-1871), published
in his Miscellanies (London: Macmillan, 1871), pp. 415-416:
Ah me, my friend: how fast away
Fly the fleet years! no holy spell
Time or Time's wrinkles can repel,
Or Death's resistless march delay.
Pile up each day your hecatomb --
Pluto heeds not! the giant brood,
Vast Geryon, floating many a rood,
And Tityos writhe in ruthless doom,
Confined by that grim gulf below;
And all who taste of earthly food
Must cross that melancholy flood --
Princes and peasants all must go.
In vain from bloody wars we fly,
And Hadria's roaring breakers shun:
In vain shrink from the autumnal sun
And south winds breathing balefully;
That murky slow meandering river,
Cocytus named, we all must view,
And Danaus' dishonoured crew,
And him who heaves the stone for ever:
Abandoned land and home must be,
And your sweet wife; of all your trees
None but the hateful cypresses
May bear their brief lord company;
All your Caecubian hoards your heir,
Though guarded by a hundred doors,
Shall waste, and stain his gorgeous floors
With finer wine than pontiffs share.
Here is a translation of Horace's Ode 2.14 by
British Prime Minister William Ewart Gladstone (1809-1898):
Ah! Postumus! Devotion fails
The lapse of gliding years to stay,
With wrinkled age it nought avails
Nor conjures conquering Death away.
Think not with daily hecatomb
To alter iron Pluto's mind,
Him, that with rivers wrapt in gloom,
Can Geryon huge, and Tityus, bind.
Not one that crops the fruits of earth,
King, starveling boor who cleaves the soil,
Whatever state, whatever birth,
Can from the fateful flood recoil.
In vain from gory war we shrink,
And Adria's hoarse and tortured wave,
Nor breath of sickly Auster drink,
Through Autumn, catering for the grave;
Visit we must the sluggish course
Of black Cocytus, and the cask
That faithless Danaids fill perforce,
And Sisyphus, his endless task.
Earth, home, and winsome wife, thy fate
Will have thee leave; and not one tree
Of all, save cypress that we hate,
O transient lord, shall follow thee.
A worthier heir thy wine will drain,
Behind a hundred padlocks cased,
And Caecuban the pavement stain,
More meet for pontiff's guests to taste.
John Conington (1825-1869) was the first Corpus Professor
of Latin at Oxford University. Here is his translation
of Horace's Ode 2.14.
Ah, Postumus! they fleet away,
Our years, nor piety one hour
Can win from wrinkles and decay,
And Death's indomitable power;
Not though three hundred bullocks flame
Each year, to soothe the tearless king
Who holds huge Geryon's triple frame
And Tityos in his watery ring,
That circling flood, which all must stem,
Who eat the fruits that Nature yields,
Wearers of haughtiest diadem,
Or humblest tillers of the fields.
In vain we shun war's contact red
Or storm-tost spray of Hadrian main:
In vain, the season through, we dread
For our frail lives Scirocco's bane.
Cocytus' black and stagnant ooze
Must welcome you, and Danaus' seed
Ill-famed, and ancient Sisyphus
To never-ending toil decreed.
Your land, your house, your lovely bride
Must lose you; of your cherish'd trees
None to its fleeting master's side
Will cleave, but those sad cypresses.
Your heir, a larger soul, will drain
The hundred-padlock'd Caecuban,
And richer spilth the pavement stain
Than e'er at pontiff's supper ran.
In Eugene Field's Echoes from the Sabine Farm
(NY: Charles Scribner's Sons, 1920), there
is a translation of Ode 2.14
by Field's brother Roswell Martin Field.
O Postumus, my Postumus, the years are gliding past,
And piety will never check the wrinkles coming fast,
The ravages of time old age's swift advance has made,
And death, which unimpeded comes to bear us to the shade.
Old friend, although the tearless Pluto you may strive to please,
And seek each year with thrice one hundred bullocks to appease,
Who keeps the thrice-huge Geryon and Tityus his slaves,
Imprisoned fast forevermore with cold and sombre waves,
Yet must that flood so terrible be sailed by mortals all;
Whether perchance we may be kings and live in royal hall,
Or lowly peasants struggling long with poverty and dearth,
Still must we cross who live upon the favors of the earth.
And all in vain from bloody war and contest we are free,
And from the waves that hoarsely break upon the Adrian Sea;
For our frail bodies all in vain our helpless terror grows
In gloomy autumn seasons, when the baneful south wind blows.
Alas! the black Cocytus, wandering to the world below,
That languid river to behold we of this earth must go;
To see the grim Danaides, that miserable race,
And Sisyphus of Aeolus, condemned to endless chase.
Behind you must leave your home and land and wife so dear,
And of the trees, except the hated cypresses, you rear,
And which around the funeral piles as signs of mourning grow,
Not one will follow you, their short-lived master, there below.
Your worthier heir the precious Caecuban shall drink galore,
Now with a hundred keys preserved and guarded in your store,
And stain the pavements, pouring out in waste the nectar proud,
Better than that with which the pontiffs' feasts have been endowed.
William Sinclair Marris (1873-1945) was a governor
of the United Provinces of British India. He was also
a translator of Homer, Catullus, and the odes of Horace.
Here is his translation of Ode 2.14:
They go, my Postumus, they go,
The flying years! no pious faith
Can stay the furrows on the brow
And rushing Age and conquering Death,
Not though with every sun that shines,
Thou slay three hecatombs to woo
The tearless Pluto, who confines
Huge Geryon and Tityus too,
With yon sad flood that every man
Who feeds upon the gifts of earth
Must sail, be he of royal clan
Or hind of poor and lowly birth.
In vain from bloody war we run,
Or booming Adria's broken seas;
In vain through days of Autumn shun
Sirocco's poison-laden breeze.
We yet must see Cocytus coil
His crawling stream, and Sisyphus
Condemned eternally to toil,
And the fell race of Danaus.
Land, house and winsome wife must all
Be left; and of thy cherished trees
None follows its brief owner's pall
Except the woful cypresses.
Thy worthier heir will drain the store
Of wine that thou did'st guard so dear;
Yea, spill it on his marble floor,
Though pontiffs never drank its peer.
American man of letters Franklin P. Adams (1881-1960) made at
least two clever imitations of this ode.
In Weights and Measures (1917) he
imitated it thus, with the title "As the New Year [18 B.C.] Dawned":
O Postumus, alas! I hear the bells go tinkle-tinkle!
Zip! goes another flitting year! here comes another wrinkle!
And though I hate to hang the crape -- no skill and no endurance
Can keep your folks from putting in a claim for your insurance.
If daily you endow a school and forty-two Foundations,
Would that put off a single day your last disintegrations?
No! What though you be prince, or prune, a slacker or a hero,
The sum of all your wealth and woes is ultimately zero.
Some day you'll bid your wife good-bye, and -- this no prognosis --
That afternoon they'll say it was arterio-sclerosis;
And in a year, or maybe less, a man of greater merit
Shall spill upon your marble floors the wine he will inherit.
The following imitation, entitled "Cheer Up, Postumus," appeared
in Adams' In Other Words (1920):
O Postumus, dear Postumus, Old Father Time's a sprinter,
The summer of my life is spent, approaches now the winter;
Nor all my Wit nor Piety, to quote Omar Fitzgerald,
Can keep my obit from appearing in the Sabine Herald.
If for a daily sacrifice you killed three hundred cattle,
Think you that it would keep from you the Dread and Final Rattle?
Nix! Though you build eight colleges and lib'ries eighty-seven,
You can't avoid what Rhyme demands I designate as Heaven.
Your home, your wife, your family, your uncles, ay! and aunts --
You'll have to leave 'em all behind. (Have you enough insurance?)
And O, the cobwebbed Caecuban now aging in your cellar
You'll have to deed to someone who's a nice, deserving feller.
It is encouraging to hear that Horace is still being quoted
in the House of Commons, but disappointing to hear that he's
being translated incorrectly. According to the Hansard
Debates for 23 November 2001,
Mr. Edward O'Hara (Knowsley South) delivered a
speech in which he said:
Let me quote Horace, who wrote:
"Eheu fugaces, Postume, Postume, Labuntur anni,
nec pietas moram rugis et instanti senectae adferet."
Which translates as "Alas fleeing Postumus, the years
glide by, nor will piety bring a delay to wrinkles and
advancing age."
Of course it is not Postumus who is fleeing, but the years.