The Dark Side of Horace: Black Care Pursues Him

“Post equitem” by Sir John Tenniel

I love Horace.  His elegant odes about love, wine, and nature are syntactically complicated but charming. Readers of his most widely anthologized odes may have the impression that the author of the  phrase carpe diem (“Seize the day, “Ode I.11 ) was mellow, jolly, and thoroughly congenial.

But Horace, a veteran of the civil war in 42 B.C., is often very dark.  Critics underplay his uniquely Roman attitudes in their introductions to translations for non-Latin readers.  The classicist David West wrote, “Those who know Horace well find that of all dead writers there is none who is a closer friend, who speaks more usefully in easy and in difficult times, and none whom they would more happily sit down to drink with.”

Much as I love Horace, I never regard him exactly as a friend. I feel closer to Catullus and Ovid, because they are very, very funny, lighter in tone, and less respectful of authority.  Horace’s experience is terrifying, and his philosophy is often harsh.  Although he describes the drowsy peace on his Sabine farm,  given him by his patron, Maecenas, there is always a sense that he is still fleeing the terror and trauma of the war.  Having fought on the wrong side of the war, he knows how to keep his head down.  And he knows it was necessary to pay constant homage to Augustus in his poems.   In  his odes, he praises Augustus unctuously (as did Virgil and Ovid, though Ovid got banished anyway).

It is better to be in the middle, Horace writes, than to be too rich or too poor.  In Ode III.XVI, he  personifies Cura (“Care”) and Fames (Greed) as figures who hunt down the rich.   He writes, “Care  and Greed pursue increasing wealth.   For that reason I have shaken with horror at the thought of raising my head too conspicuously high…  As a poor man, I seek the camp of those desiring nothing and want as a deserter to leave the party of the rich.”  In his description of his flight from Cura (“Care”), he uses military language:  “camp” (castra, a military camp) and “deserter” (profuga, often used to describe fleeing soldiers or deserters).

In the first of six gloomy harsh Roman Odes in Book III, Horace personifies Fear, Threats, and Care as forces that pursue the rich as well as the poor.  “But Fear and Threats climb to the same place as the master, nor does  Black Care (or Anxiety) leave the bronze-plated trireme, and it sits behind the horseman.”

We must translate not only the elegant Latin poetry (untranslatable:  the Latin rhythms and figures of speech and word order cannot be approximated) but ourselves to a place blitzed by decades of civil war, now ruled by a dictator with a soft hand but absolute power.  The times we live in are harsh,  and I finally understand Horace’s harsh descriptions of Black Care and Fear.  In the 21st century, as Black Care pursues so many, we, too,  drink our cheap wine, live simply, and quake at the thought of raising our heads too high.

Horace vs. Stephen King: Which is the Better Horror Writer?

Horace is rarely compared to Stephen King.  In fact, he is never compared to Stephen King.  I am the first to make the comparison.  And I don’t read Stephen King, because his books give me nightmares.

Although my “Truth in Wine” series of posts depicted Horace as an adorable oenophile who conversed with a wine jar, there are serious, even stern, facets to his character.  The six poems known as the Roman Odes (the first six odes of  Book III) are very disturbing. His descriptions of the wrath of Juppiter, Juno, and other gods are as blood-curdling as any passage in Stephen King. Yes, we are patriotic, but I am always disturbed by Horace’s famous line,  dulce et decorum est pro patria mori, “it is sweet and fitting to die for one’s country” (Carmina III.2).  It gave me flashbacks to writers’ conferences where the war veterans submitted disturbingly violent short stories in which the teachers had to find positive elements to praise in order to support the men psychologically.  And of course Wilfred Owen, the World War I poet, wrote his own response to Horace in the poem “Dulce et Decorum Est.”

Wilfred Owen

  Here’s the dulce et decorum bit of Wilfred Owen’s poem
If you could hear, at every jolt, the blood
Come gargling from the froth-corrupted lungs,
Obscene as cancer, bitter as the cud
Of vile, incurable sores on innocent tongues,—
My friend, you would not tell with such high zest
To children ardent for some desperate glory,
The old Lie: Dulce et decorum est
Pro patria mori.


Life was one long war in the first century B.C. in Rome.  Horace  had fought (on the wrong side) of the civil war between Octavian (later called Augustus) and Antony.  In his poetry, Horace alludes to the peace established by Augustus, who became a benign emperor, though never called that, in the wake of three civil wars.  Horace praises the cardinal virtues, the morals, and the old Roman religion:  Augustus wanted to reform the decadent society.   Some consider Horace’s Roman odes propaganda, but others point out the ambiguities that sometimes undercut the surface.

In Book III, Ode 6,  the dulce et decorum sentence is the crux of the fourth stanza,  which falls in the middle of Horace’s eight-stanza poem.  And the placement of the stanza emphasizes Horace’s  view of war and death.  Here is the entire stanza (the Latin below the English):

Dulce et decorum est pro patria mori:
mors et fugacem persequitur virum
nec parcit imbellis iuventae
poplitibus timidove tergo.               15

It is sweet and proper to die for one’s country.
Death chases even the man who flees
and does not spare the peace-loving youth:
it gets him in the back or the knees.

* “peace-loving” is often translated “cowardly”

Horace says that no one can escape war or death. They’ll get your back or knees if you turn away.    And does this knowledge of the inevitability of death make it easier for the survivors of war and the parents of the dead?  I am not a member of a military family.  I have never faced this situation. Would the Romans have found comfort in this philosophy?

Truth in Wine, Part 3: Horace’s Nature-and-Wine Cure

This is the third in the “Truth in Wine” (veritas in vino) series, inspired by reading ancient lyric poetry. The Greek and Roman poets, from Archilochus to Horace, wrote of the empyrean pleasures of drinking wine. And though I do not drink wine, which makes me very sleepy, Horace’s wine in moderation becomes a metaphor for tranquility in daily life.  His Epicurean odes encourage us to live in real time, rather than in our anxieties about the future.

If you worry, as I do, about politics, war, air pollution, the still-distant goal of equal pay for equal work, nuclear power, and the practice at staring at phones instead of the sky–in short, everything–Horace’s “Nature-and-wine cure” is the perfect remedy.  In this charming ode (Carmina II.XI), he tells his friend, Hirpanus Quinctus, to stop worrying about enemy tribes (the Cantabrian and the Scythian) and drink wine and sit under a tree.  So Happy Memorial Day weekend!  Once you get past the first difficult stanza, you will love the ode. And you can read my other posts on truth in wine here and here.   N.B.  “Quenching the cups of burning wine” refers to mixing the wine with water.

Here is my translation:

Horace, II.XI

Hirpanus Quinctus, stop worrying about what
the warlike Cantabrian or the Scythian are scheming:
the Adriatic sea separates the Scythian from Rome.
Don’t fret about the needs of life:

the demands are few. Smooth youth and grace
flee behind us when dry old
age drives away playful loves
and easy sleep.

The same charm of spring is not always
on the flowers, nor does the blushing moon
shine with one face. Why do you fret your
inconsequential mind with endless plans?

Why do we not loll carelessly
and drink under the tall plane or pine tree,
our white hair fragrant with roses,
and anointed with Syrian

balsam oil, while we may? Bacchus
drives away our gnawing cares. What boy will
more quickly quench the cups of burning Falernian
with flowing water?

Who will call the inconstant courtesan
Lyde from home? Bid her to come with
her ivory-decorated lyre, her disheveled hair bound
in a knot in the style of the Spartan.

Truth in Wine, Part II: Horace’s Ode to a Wine Jar

I do hope Livia (Sian Phillips) is drinking wine, not poison (I, Claudius)

Yesterday I posted a piece called “Truth in Wine?  On Not Drinking Wine & Reading Ancient Poetry.”  As promised, I am posting my literal translation of Horace’s “Ode to a Wine Jar,”  Book III.XXI.  And I have an extra  treat: John Conington’s translation, 1882.  Mine will give you the gist, while Conington provides the poetry.


“Ode to a Wine Jar  (Horace III.XXl, translated by Kat)

O born with me in the consulship of Manlius,
Whether you bear lamentations or jokes,
whether strife and insane loves,
Or easy sleep, O sacred wine jar,;

For whatever purpose you keep
Fine Massic wine, worthy of a festival,
Climb down from the storeroom when Corvinus orders
me to bring mellower wines.

Although austere Corvinus is
Steeped in Socratic conversations,
He does not neglect you:
It is said that often with unmixed wine
The virtue of Cato the Elder was warmed,

You bring a gentle compulsion
to generally unresponsive genius;
You take care of wisdom and reveal
arcane counsel while Lyaeus* jests (* Bacchus, the god of wine)

You bring back hope to anxious minds
And give strength and the horn* to the pauper (*the horn is a symbol of power and confidence)
who trembles neither at the angry crowns of kings
Or the weapons of soldiers, after you.

Bacchus and, if she is happy,Venus, will be there
and the Graces slow to loosen the knot
And burning lamps will shine
Until returning Phoebus routs the stars.



Horace’s “Ode to a Wine Jar,” translated by John Conington’, 1882

O born in Manlius’ year with me,
Whate’er you bring us, plaint or jest,
Or passion and wild revelry,
Or, like a gentle wine-jar, rest;
Howe’er men call your Massic juice,
Its broaching claims a festal day;
Come then; Corvinus bids produce
A mellower wine, and I obey.
Though steep’d in all Socratic lore
He will not slight you; do not fear.
They say old Cato o’er and o’er
With wine his honest heart would cheer.
Tough wits to your mild torture yield
Their treasures; you unlock the soul
Of wisdom and its stores conceal’d,
Arm’d with Lyaeus’ kind control.
‘Tis yours the drooping heart to heal;
Your strength uplifts the poor man’s horn;
Inspired by you, the soldier’s steel,
The monarch’s crown, he laughs to scorn,
Liber and Venus, wills she so,
And sister Graces, ne’er unknit,
And living lamps shall see you flow
Till stars before the sunrise flit.

Truth in Wine? On Not Drinking Wine & Reading Ancient Poetry

Jack Lemmon in Days of Wine & Roses

In vino veritas (there is truth in wine)

Is there truth in wine?

My first boyfriend was an alcoholic, and there wasn’t much truth in wine for him.  He did the things that alcoholics do:  he conducted his social life in bars, drank on the job, lost his job, passed out on lawns, fraternized with bar owners, and was warned by our doctor that he would die if he kept it up.

I left him, dear Reader, many years ago, but it did affect my attitude toward drinking. I avoided wine, because every night he downed bottle after bottle with friends who slurred their words as they deluded themselves about the possibility of sex with beautiful women, or laughed about wild parties where someone did something inbecilic, hence hilarious.  This drunken revelry was not for me: I  sat in the bedroom, doing homework and, on occasion, reading Zola’s L’Assommoir. 

So why do I love ancient poems about wine? Well, wine humanizes the poets, whether you drink wine or are a teetotaler: the ancients drank a lot of wine, and the lyric poets don’t seem falling-down-drunk types.  The  witty Catullus may have written the first comical “Bring Your Own Bottle” poem (a dinner invitation in which he tells a friend that he will dine well if he brings the dinner, wine, and wit).  And Horace wrote many poems about wine:  my favorite is his ode to a wine jar, in which he informs the jar of his appreciation “whether you bring lamentations or jokes, whether strife and insane love, or easy sleep.” And he adds that his serious philosophical friend Corvinus, though “steeped in Socratic dialogues,”  appreciates the fine Massic wine:  even Cato the Elder did!

In addition to Horace, I have been reading Harry Eyres’s light, charming, intelligent book Horace and Me: Life Lessons from an Ancient Poet.  Though I didn’t go to Eton, and  enjoyed Horace at a university, Eyres and I have something in common.  Like me, he is returning to Horace after many years and is overjoyed by the discovery of the layers of meaning in each measured poem

Eyres is also a wine merchant’s son.  He writes,

You could say there is nothing more central to Horace’s poetry, and philosophy than wine… The centrality of wine often passes relatively unnoticed, or is overlooked because “it is just a convention” or because wine is surely not serious as a subject.

The prominence of wine in Horace’s poetry was not overlooked by me, for good and obvious reasons.  I was the son of a wine merchant; I grew up among bottles and boxes of the restorative fluid.  Wine was central to our family economy and to my father’s philosophy. Wine was also what drew me to Horace in the first place, what forged a connection I couldn’t miss.  Though there was much I couldn’t and didn’t understand about Horace, I immediately understood what he felt and expressed about wine, how he grasped wine’s deeper power even as he also relished different vintages and crus as a Roman connoisseur.

I also am very much enjoying Eyres’ translations of Horace.  They are not quite translations–rather, they are modern versions–in which he updates the classical references to, say, the war in Iraq, or, instead of using the Roman name Corvinus, he substitutes the common name Jim.   It’s a little strange at first, but effectivel Too often the literal English translation cannot be  understood without many looks at the Latin, and that wreaks havoc of the point of translation.

I will try to post one of my translations or one of Eyres’ translations in the next few days.

Meanwhile, Carpe diem! (Seize the day!) Nunc est bibendum. (“Now it must be drunk…”)

Look for poetry another day….

Horace and the Death of a Professor

Google is a two-edged sword.  Sometimes the news is good, other times it depresses us.  And when we learn a friend or colleague of the older generation has died, it is painful.

Eleanor Winsor Leach

I was saddened to learn that Eleanor Winsor Leach, a classics professor at Indiana University, died last winter at the age of 80.  She was a Virgilian scholar whose graceful writing took my breath away.  She kept teaching till the very end, a Ms. Chips of the 21st century.  According to the IU newspaper, students loved her parties on Horace’s birthday (Dec. 8), at which time they also decorated her Christmas tree.

I tried to find a poem to celebrate her life and was deep into Horace’s Ode 2.XIV before I realized it was inappropriate.  Horace’s attitude to death is not comforting, not what I wanted to read after learning about her death alone in her house, found six days after her death.  But here goes anyway:  it is a tribute to Leach’s generation that we are still reading the Roman poets.  Here is my  translation:

This ode is addressed to a man named Postumus.

Ah, Postumus,
the fleeting years glide by, and piety will
not delay wrinkles, or
old age, or indomitable death;

Not if you sacrifice
three hundred bulls a day, my friend,
to pitiless Pluto, the god who confined
three-bodied monster Geron and Tityon

with the Stygian wave, the water certain for us all
who enjoy the gifts of Earth;
the waters must be crossed, whether
we are kings or poor farmers.

In vain we will escape bloody war
and the crashing waves of the Adriatic;
in vain we will fear the illness the South wind
brings in autumn.

We must behold the black wandering river
Cocytus, and Danaus’s infamous daughters,
and Sisyphus condemned to long labor,

The earth and home and your
lovely wife must be left, and none of the trees
you fostered will follow their short-lived master
except the hated cypresses.

A “worthier” heir will drink the Cacuban wine
you locked up with a hundred keys, and he will
stain the floor with unmixed wine
superior to that served at the haughty
banquets of priests.

The Art of Bad Poetry

‘Wait, my Lord! At least stay for the mad, bad and dangerous to know category!’

It is National Poetry Month, and I am musing on bad poetry.

In Ars Poetica (The Art of Poetry), Horace’s charming guide to classical poetry, he traces the history of the genre and explains the elements of writing good poetry.  He also fulminates against inept poets who lack natural talent or knowledge of the art.

The difference between sports fans and poetry fans, he explains, is that sports fans know that they are unlikely to become professional athletes, while every poetry reader believes he can be a great poet.  Although Horace expresses this sentiment elegantly in Latin hexameters, it doesn’t quite come across in English.  Here’s my rough prose translation.

If a man does not know how to play, he refrains from military sports on the Campus Martius,
And if he is unskilled at sports, at ball, the discus, or the hoop, he doesn’t participate,
lest the crowd of spectators laugh at him.
And yet a man who knows nothing dares to fashion verses!

I did laugh.  It is so true:  everybody’s a poet/novelist/critic!

I used to belong to a poetry group. It was fun and therapeutic.  Only one of us, and it was not I, had talent.   Some thought they were as good as our prima, who’d published a few poems in little magazines, but honestly they (we) had a long way to go.  And there was not much grumbling, because our prima was likable, as is so often the case.

What does one do at a poetry group meeting?  Well, we ate homemade cake, gently critiqued each other’s poems, and sometimes did poetry-writing exercises.  (N.B.  There are good poetry exercises on Tuesdays at Poets & Writers.)  We also attended the readings of the few brave who read on Open Mic nights at the coffeehouse.  The great thing about Open Mic nights is that nobody can tell if your poetry is good or bad if you’re a good actor !

Part of what we like is playing the role of poet:  Horace hated that!  He thought it was absurd to pretend to be a poet by neglecting one’s appearance, not bathing, and growing a beard.  Obviously he didn’t know female poets, who spend a lot of time on hair and clothes!

Anyway, here is a poem about poems by Octavio Paz, translated by Eliot Weinberger.  (I hope Horace would approve.)


Octavio Paz, 19141998

   At times poetry is the vertigo of bodies and the vertigo of speech and the vertigo of death;
the walk with eyes closed along the edge of the cliff, and the verbena in submarine gardens;
the laughter that sets on fire the rules and the holy commandments;
the descent of parachuting words onto the sands of the page;
the despair that boards a paper boat and crosses,
for forty nights and forty days, the night-sorrow sea and the day-sorrow desert;
the idolatry of the self and the desecration of the self and the dissipation of the self;
the beheading of epithets, the burial of mirrors;    the recollection of pronouns freshly cut in the garden of Epicurus, and the garden of Netzahualcoyotl;
the flute solo on the terrace of memory and the dance of flames in the cave of thought;
the migrations of millions of verbs, wings and claws, seeds and hands;
the nouns, bony and full of roots, planted on the waves of language;
the love unseen and the love unheard and the love unsaid: the love in love.

Syllables seeds.

Wild Poets in Horace’s “Ars Poetica” (“The Art of Poetry”)

Why do we think poets are mad, wild, and disheveled?

Did it begin with Horace?  I have been reading Horace’s  Ars Poetica (The Art of Poetry), a  witty guide to the history and composition of classical poetry.  A little more than halfway through this charming didactic poem, Horace mocks unkempt Roman poets who affect madness. Horace’s hexameters are labyrinthine and his expression of thoughts so interwoven with abstruse ancient culture that English translations are unclear without notes:   if you don’t read the Latin, good luck to you.   Here is my rough, mostly literal prose translation of this passage, with notes in parentheses.

Because Democritus [“the laughing philosopher”]  believed  talent was a luckier advantage than [knowing] the wretched art, and excluded sane poets from Helicon [a mountain sacred to the Muses], most poets do not bother to cut their fingernails, nor their beards; they seek seclusion and avoid the baths.  For a man will obtain the esteem and name of poet if he never entrusts his head– which couldn’t be cured of insanity in the three Antyricas (three towns where hellebore, used to treat insanity, was grown]–to a barber.

This satiric passage seems very modern. Certainly we have met our share of disheveled poets at poetry readings, though I mostly see professor poets these days. Some modern translations of this passage, however, make it more difficult than it already is.   In Smith Palmer Bovie’s 1959 translation, he substitutes Swiss psychiatrists  for the three Antyricas towns where  hellebore grows.  He writes,

For surely the name
And the fame of the poet will attach itself to that dome
Which has never entrusted itself to the shears of Licinus,
Which trips for treatment three times as many
As even Swiss harbors have failed to set straight.

Bovie’s translation is clever but too coy for my taste. Swiss psychiatrists in a Roman poem composed in the first century B.C.?  I  finally remembered “dome” used to be slang for “head.”  But it was only after I read the Latin that I realized Bovie was trying to update the Latin passage  for a 20th-century audience.

Are modern poets mad?  Certainly  many have had depression or manic-depressive illness (bipolar disorder):   Edgar Allen Poe, Edna St. Vincent Millay, Ezra Pound,  Robert Lowell,  Sylvia Plath, Anne Sexton, to mention a few.    Some believe madness is part of creativity. Personally, I think it must have hindered their work.  Think of how brilliant they would have been without that pain.

Who are your favorite mad poets?  And what is your theory?   Does madness enhance or obstruct creativity?

Aging Women in Horace & Bridget Jones

Horace loebToday, a perfect gray fall day for curling up with a good book, I read Horace’s Odes and Epodes and mused about the women in his poetry.

Horace dislikes older women, which is perhaps not unusual, though we don’t often read about it in poetry.

In the elegant, if angry, Ode I.XXV, Horace addresses an aging woman, Lydia.  He says that young men bang less often on her shutters than they once did; they no longer deprive her of sleep.  Does Lydia miss this, I wonder?   Now “the door loves the threshold, while before it often moved on its hinges.” That is a sexual metaphor in Latin poetry.  Whenever they talk about doors…

I wonder whether the windows and doors are really open for women today in the age of “hook-ups,” or whether choices are narrower and cause more anxiety.   In the late twentieth century men never banged on our windows, though they banged on the door sometimes. Once my boyfriend and I were sleeping when a strange man turned on the light.  Oh, sorry, he was looking for my roommate.

My roommate was really more the Lydia type than I. Men might have serenaded her, as the young men do in Horace’s Lydia poem, in the days before the Pill, if we had been adults then;  I was as far from Lydia as one could get, the type who hung out at the coffeehouse, chatted nonstop, sat through Days of Heaven again and again, and went jogging.   One day my roommate informed me that I “owed” her and must attend a champagne breakfast and go out on a boat with her and two of her men friends.

This spawned my famous dating advice, “Don’t get on the boat.”  Once you are on the boat, you are likely to be bored for hours, because there you are, with nothing to do but drink beer…  The champagne is gone.  You have little in common with the guys.  Sure, they are nice, and I appreciate the invitation, but…

Horace doesn’t give dating advice.  He complains instead about impotence with older women.  I would now, according to his calculations, be an older woman,  because I am  older than Lydia, who might not have lived to be very old back in Rome of the first century B.C.

In Epode XII, an early, rude poem, he complains about a woman’s wrinkles and smell.  This is David West’s translation.

The sweat and nasty smell get worse all over
her wrinkled body, as my penis droops
and raging passion cools
and all the while the powdered chalk
and crocodile shit run on her face as she ruts away…

And one can see why we didn’t read Horace’s early poems, the Epodes, in grad school.  About one-third of us were women, and we would have been terribly offended.  I am not shocked by poetry nowadays.   One can see the greatness of his poem about Lydia, the second-rate-ness of the Epode.  Did one come from the other?

And in Epode II, he again is impotent, and again complains.

You dare to ask me, you decrepit, stinking slut,
what makes me impotent?
And you with blackened teeth, and so advanced
in age that wrinkles plough your forehead,
your raw and filthy arsehole gaping like a cow’s
between your wizened buttocks.

Not quite the gorgeous language one would expect in poetry.

Ode I.XIII is another graceful poem about Lydia, or at least a Lydia (I’m not sure if it’s the same one, and I have no reference books about Horace).  Again, what a difference between the Odes and the Epodes.  The following literal translation is my own, and captures the shortness of the lines, though certainly not the grace.

When you, Lydia, praise Telephus’
rosy neck, Telephus’ wax-
white arms, oh, my
liver swells with angry passion.

And something else perhaps swells too.  That is the way Roman poetry works.  That is what the word tumet (swells) implies.  Catullus, Horace, and Ovid used it, as critics tell us.  The poets were  risqué.

Anyway, it’s been an interesting, quiet day of Latin, not answering the phone, and considering the way women live now and the way we don’t.

N.B. Bridget Jones:  Mad About the Boy is being trashed online by both men and women, partly a copycat effect, I think.  Bridget is condemned for being an older woman with a sex life.  This charming novel, which should be passed around instead of reviewed, is making me laugh out loud.

What do you think of views of aging women in our times?

Google Glass and Horace

Google Glass, the wearable computer, is the latest device for geeks who embrace the ideology of 1984 and the N.S.A.

I read a few pages of Gary Shteyngart’s very, very funny article in The New Yorker, “Confessions of a Google Glass User,” but put it aside because I am nauseated by the concept of internet-connected glasses that blink, wink, and photograph everything you see.

Gary Shteyngart with Google Glass

Gary Shteyngart with Google Glass

Shteyngart, the author of Super Sad True Love Story, a dystopian comedy set in a near-future where attention is fragmented by the use of “apparati” (tiny computers), entered a Twitter contest for a chance to wear the glasses.  He is no stranger to tech.  He writes that he used the iPhone to research his novel.

The device became a frightening appendage to a life of already sizable anxiety….Returning to the novel five years after its completion, I had the general sense that I had allowed technology to run me over. Now I was…an occasional rather than a voracious reader,  a curator of my life rather than a participant, a man who could walk through a stunning national park while looking up stunning national parks.”

Shteyngart is ahead of the curve in charting what has happened and what will happen in our virtual society.  I wonder how Google Glass is working out for him.  I can’t believe it is good to hook a computer up to your head!  Haven’t they said cell phones can cause brain cancer?

This weekend my husband and I had a silly argument about phones.  He criticized someone who came out of a restaurant checking her phone.  I pointed out that he had just checked his own phone and put it away in his bike pannier.

He denied that he was checking his phone. I don’t know or care what he was doing with it.  Staring down at it anyway.  I don’t have a cell phone myself.   I’m just glad I don’t have to field his calls anymore on our landline.  (I used to promise he would call people right back, and since he seldom did, I was blamed. )

If I had a cell phone I’d check my email even more than I do.  That’s why I don’t have one.


The-Odes-of-Horace-Horace- David FerryCulture isn’t dead yet.  I spent the evening reading Horace.

This is an activity a woman could have enjoyed any time since Gutenberg’s invention of movable type.

I curl up on my desk, i.e., the couch, and read Horace’s Ode I.15, known as “The Prophecy of Nereus.” The cats love to read Horace.  One cat bats the book gently.  Another sits on the big Lewis and Short Latin Dictionary and occasionally chews the scotch tape holding together the Allyn and Greenough grammar. (“No, no,” I say.)

I drink wine (no, actually lemonade) while I read Horace, and the cats drink ice water.  (They love to drink from a human’s glass.)  We are very civilized.

In Ode I.15, Horace intimates in just 36 spare, brilliant lines the horrors of the Trojan War.  When Paris, a prince of Troy, treacherously drags Helen, his hostess, away from Sparta on a Trojan ship,  Nereus, a sea god, stops the winds and the ships and prophesies the consequences of Paris’s actions.  He says, “Greece, sworn to break your nuptials and the old kingdom of Priam, will strike.”

Nereus emphasizes the extent of the destruction in the imminent Trojan War:   how great will be the sweat of the men and the horses, how many the Trojan deaths.

In the third and fourth stanzas, Nereus portends the destruction of transient love, sensuality, and music.  He threatens Paris twice with the word nequiqam (“in vain,” “fruitlessly”).  Here is a literal translation of these stanzas, certainly not meant to be read as poetry, but just to suggest to you the differences between Latin and English (skip to the next paragraph if you like):   “In vain, fierce in the protection of Venus, you will comb your lovely hair and sing songs pleasing to women and play the unwarlike cithara.  In vain, hiding in the bedroom, will you avoid the heavy spears and the arrows (of Cnossian reed) and the noise and swift Ajax following.  Alas, too late!  You will smear your adulterous hair in the dust. ”

Here is the graceful translation of the third and fourth stanzas by David Ferry, who substitutes “What good will it do?” for nequiquam.

What good will it do to sit in your lady’s chamber,
Venus’s hero, combing your beautiful hair
And playing a tune on the cithara, of the sort
that women like?  What good will it do to try,

In a palace room, to avoid the noise of battle,
The spears and arrows and Ajax in pursuit?
It won’t be long, although, alas, too late,
Before your beautiful hair gets dirty enough

Oddly, these stanzas made me think about our culture.  In vain you and I sit in our lady’s or gentleman’s chamber, playing a tune on the cithara.  What good will it do?

It’s all crumbling around us.

It’s not just the culture.  It’s Google Glass!

So comb your hair and play your cithara while you can.

But that’s a different ode.