Complete Works of Horace (Illustrated) (Delphi Ancient Classics) Read online

  The Complete Works of

  HORACE

  (65 BC–8 BC)

  Contents

  The Translations

  SATIRES (PROSE)

  SATIRES (VERSE)

  EPODES (PROSE)

  EPODES (VERSE)

  ODES (PROSE)

  ODES (VERSE)

  EPISTLES (PROSE)

  EPISTLES (VERSE)

  CARMEN SAECULARE (PROSE)

  CARMEN SAECULARE (VERSE)

  ARS POETICA (PROSE)

  ARS POETICA (VERSE)

  The Latin Texts

  LIST OF LATIN TEXTS

  Dual Texts

  DUAL LATIN AND ENGLISH TEXTS

  The Biographies

  THE LIFE OF HORACE by C. Suetonius Tranquillus

  THE LIFE OF HORACE by William Tuckwell

  HORACE by J. W. Mackail

  © Delphi Classics 2013

  Version 1

  The Complete Works of

  HORACE

  By Delphi Classics, 2013

  The Translations

  The site of ancient Venusia, near modern Venosa, a town and comune in the province of Potenza, in the Southern Italian region of Basilicata — Horace’s birthplace

  The statue of Horace in Venosa

  SATIRES (PROSE)

  Translated by C. Smart

  Horace’s father was a slave for at least part of his life, but he was evidently a man of strong abilities and managed to gain his freedom and improve his social position. The father spent a small fortune on his son’s education, eventually accompanying him to Rome to oversee his schooling and moral development. Horace left Rome, possibly after his father’s death, and continued his formal education in Athens, the great centre of learning in the ancient world, where he arrived at nineteen years of age, enrolling in The Academy. Founded by Plato, The Academy was now dominated by Epicureans and Stoics, whose theories and practises made a great impression on the young man from humble Venusia. Meanwhile, he socialised with the elite of Roman youth, such as Marcus, the idle son of Cicero, and the Pompeius to whom he later addressed a now famous ode. It was in Athens too that he probably acquired familiarity with the ancient tradition of Greek lyric poetry, which at that time largely was favoured by grammarians and academic specialists and was largely neglected in Rome.

  In the meantime, Rome’s chaotic troubles following the assassination of Julius Caesar were about to disrupt the world around him. Marcus Junius Brutus came to Athens seeking support for a republican cause. Brutus was fêted around town in grand receptions and he made a point of attending academic lectures, whilst recruiting supporters among the impressionable young men studying there, including Horace. An educated young Roman could begin military service high in the ranks and Horace was made tribunus militum, one of six senior officers of a typical legion, a post usually reserved for men of senatorial or equestrian rank and which would have inspired jealousy among his well-born confederates. Horace learned the basics of military life while on the march, particularly in the wilds of northern Greece, whose rugged scenery inspired some of his later poems. It was there in 42 BC that Octavian, later to become the Emperor Augustus, and his associate Mark Antony crushed the republican forces at the Battle of Philippi. Horace later recorded it as a day of embarrassment for himself, when he fled without his shield — allowing him to identify himself with some famous Greek poets Alcaeus and Archilochus that had long ago abandoned their shields in battle.

  Octavian offered an early amnesty to his opponents and Horace quickly accepted the truce. On returning to Italy, he was confronted with yet another loss: his father’s estate in Venusia was one of many throughout Italy to be confiscated for the settlement of veterans. Horace later claimed that he was reduced to poverty and this led him to try his hand at poetry, though in truth poetry rarely offered a lucrative trade. Meanwhile, Horace obtained the sinecure of scriba quaestorius, a civil service position at the aerarium or Treasury, profitable enough to be purchased even by members of the ordo equester and not very demanding in its work-load, since tasks could be delegated to scribae or permanent clerks. It was about this time that he began writing his Satires, which would become his first published collection of poems.

  The Satires are composed as dactylic hexameters exploring the secrets of human happiness and literary perfection. Published circa 35 BC, the first book of satires helped establish Horace as one of the great poetic talents of the Augustan Age. The second book was published five years later, following up on the immense popularity of the first book.

  In the Satires Horace employs an Epicurean and essentially Greek philosophy, blended with Roman good sense, to convince his readers of the futility of their vain ambitions and corporal desires. As an alternative, he proposes a life that is based on the Greek philosophical ideals of autarkeia (“inner self-sufficiency”) and metriotes (“moderation” or adhering to the Just Mean). The second book of the Satires goes on to address the fundamental question of Greek Hellenistic philosophy and the search for a happy and contented life. In contrast to the first book, however, many of the poems in the second book are dialogues in which the poet allows a series of pseudo-philosophers, such the bankrupt art-dealer turned Stoic philosopher Damasippus, the peasant Ofellus, the mythical seer Teiresias, and the poet’s own slave Dama, to espouse their philosophy of life, in satiric contrast to that of the narrator.

  Horace’s direct predecessor as writer of satires was Lucilius, whose works inspired him to adopt the use of the hexameter, the conversational and sometimes even “prosaic” tone of his poetry and the tradition of personal attack. However, in contrast to Lucilius, the victims of Horace’s mockery are not members of the nobility, but overly ambitious freedmen, anonymous misers, courtesans, street philosophers, hired buffoons and inept poets. In accordance with the Epicurean principle Lathe biosas (“Live unnoticed”), Horace consciously does not get involved in the complicated politics of his times, but advocates instead a life that focuses on individual happiness and virtue.

  The plain of Philippi, from which Horace fled in battle

  Gaius Lucilius (c.160 BC – 103/2 BC), the earliest Roman satirist, whose writings only survive in fragments, was a Roman citizen of the equestrian class, born at Suessa Aurunca in Campania. His satires directly inspired the first published works of Horace.

  CONTENTS

  BOOK I.

  SATIRE I.

  SATIRE II.

  SATIRE III.

  SATIRE IV.

  SATIRE V.

  SATIRE VI.

  SATIRE VII.

  SATIRE VIII.

  SATIRE IX.

  SATIRE X.

  BOOK II.

  SATIRE I.

  SATIRE II.

  SATIRE III.

  SATIRE IV.

  SATIRE V.

  SATIRE VI.

  SATIRE VII.

  SATIRE VIII.

  ‘Horace reads before Maecenas’ by Fyodor Bronnikov

  BOOK I.

  SATIRE I.

  That all, but especially the covetous, think their own condition the hardest.

  How comes it to pass, Maecenas, that no one lives content with his condition, whether reason gave it him, or chance threw it in his way [but] praises those who follow different pursuits? “O happy merchants!” says the soldier, oppressed with years, and now broken down in his limbs through excess of labor. On the other side, the merchant, when the south winds toss his ship [cries], “Warfare is preferable;” for why? the engagement is begun, and in an instant there comes a speedy death or a joyful victory. The lawyer praises th
e farmer’s state when the client knocks at his door by cock-crow. He who, having entered into a recognizance, is dragged from the country into the city, cries, “Those only are happy who live in the city.” The other instances of this kind (they are so numerous) would weary out the loquacious Fabius; not to keep you in suspense, hear to what an issue I will bring the matter. If any god should say, “Lo! I will effect what you desire: you, that were just now a soldier, shall be a merchant; you, lately a lawyer [shall be] a farmer. Do ye depart one way, and ye another, having exchanged the parts [you are to act] in life. How now! why do you stand?” They are unwilling; and yet it is in their power to be happy. What reason can be assigned, but that Jupiter should deservedly distend both his cheeks in indignation, and declare that for the future he will not be so indulgent as to lend an ear to their prayers? But further, that I may not run over this in a laughing manner, like those [who treat] on ludicrous subjects (though what hinders one being merry, while telling the truth? as good-natured teachers at first give cakes to their boys, that they may be willing to learn their first rudiments: railery, however, apart, let us investigate serious matters). He that turns the heavy glebe with the hard ploughshare, this fraudulent tavern-keeper, the soldier, and the sailors, who dauntless run through every sea, profess that they endure toil with this intention, that as old men they may retire into a secure resting place, when once they have gotten together a sufficient provision.

  Thus the little ant (for she is an example), of great industry, carries in her mouth whatever she is able, and adds to the heap which she piles up, by no means ignorant and not careless for the future. Which [ant, nevertheless], as soon, as Aquarius saddens the changed year, never creeps abroad, but wisely makes use of those stores which were provided beforehand: while neither sultry summer, nor winter, fire, ocean, sword, can drive you from gain. You surmount every obstacle, that no other man may be richer than yourself. What pleasure is it for you, trembling to deposit an immense weight of silver and gold in the earth dug up by stealth? Because if you lessen it, it may be reduced to a paltry farthing.

  But unless that be the case, what beauty has an accumulated hoard? Though your thrashing-floor should yield a hundred thousand bushels of corn, your belly will not on that account contain more than mine: just as if it were your lot to carry on your loaded shoulder the basket of bread among slaves, you would receive no more [for your own share] than he who bore no part of the burthen. Or tell me, what is it to the purpose of that man, who lives within the compass of nature, whether he plow a hundred or a thousand acres?

  “But it is still delightful to take out of a great hoard.”

  While you leave us to take as much out of a moderate store, why should you extol your granaries, more than our corn-baskets? As if you had occasion for no more than a pitcher or glass of water, and should say, “I had rather draw [so much] from a great river, than the very same quantity from this little fountain.” Hence it comes to pass, that the rapid Aufidus carries away, together with the bank, such men as an abundance more copious than what is just delights. But he who desires only so much as is sufficient, neither drinks water fouled with the mud, nor loses his life in the waves.

  But a great majority of mankind, misled by a wrong desire cry, “No sum is enough; because you are esteemed in proportion to what you possess.” What can one do to such a tribe as this? Why, bid them be wretched, since their inclination prompts them to it. As a certain person is recorded [to have lived] at Athens, covetous and rich, who was wont to despise the talk of the people in this manner: “The crowd hiss me; but I applaud myself at home, as soon as I contemplate my money in my chest.” The thirsty Tantalus catches at the streams, which elude his lips. Why do you laugh? The name changed, the tale is told of you. You sleep upon your bags, heaped up on every side, gaping over them, and are obliged to abstain from them, as if they were consecrated things, or to amuse yourself with them as you would with pictures. Are you ignorant of what value money has, what use it can afford? Bread, herbs, a bottle of wine may be purchased; to which [necessaries], add [such others], as, being withheld, human nature would be uneasy with itself. What, to watch half dead with terror, night and day, to dread profligate thieves, fire, and your slaves, lest they should run away and plunder you; is this delightful? I should always wish to be very poor in possessions held upon these terms.

  But if your body should be disordered by being seized with a cold, or any other casualty should confine you to your bed, have you one that will abide by you, prepare medicines, entreat the physician that he would set you upon your feet, and restore you to your children and dear relations?

  Neither your wife, nor your son, desires your recovery; all your neighbors, acquaintances, [nay the very] boys and girls hate you. Do you wonder that no one tenders you the affection which you do not merit, since you prefer your money to everything else? If you think to retain, and preserve as friends, the relations which nature gives you, without taking any pains; wretch that you are, you lose your labor equally, as if any one should train an ass to be obedient to the rein, and run in the Campus [Martius]. Finally, let there be some end to your search; and, as your riches increase, be in less dread of poverty; and begin to cease from your toil, that being acquired which you coveted: nor do as did one Umidius (it is no tedious story), who was so rich that he measured his money, so sordid that he never clothed him self any better than a slave; and, even to his last moments, was in dread lest want of bread should oppress him: but his freed-woman, the bravest of all the daughters of Tyndarus, cut him in two with a hatchet.

  “What therefore do you persuade me to? That I should lead the life of Naevius, or in such a manner as a Nomentanus?”

  You are going [now] to make things tally, that are contradictory in their natures. When I bid you not be a miser, I do not order you to become a debauchee or a prodigal. There is some difference between the case of Tanais and his son-in-law Visellius, there is a mean in things; finally, there are certain boundaries, on either side of which moral rectitude can not exist. I return now whence I digressed. Does no one, after the miser’s example, like his own station, but rather praise those who have different pursuits; and pines, because his neighbor’s she-goat bears a more distended udder: nor considers himself in relation to the greater multitude of poor; but labors to surpass, first one and then another? Thus the richer man is always an obstacle to one that is hastening [to be rich]: as when the courser whirls along the chariot dismissed from the place of starting; the charioteer presses upon those horses which outstrip his own, despising him that is left behind coming on among the last. Hence it is, that we rarely find a man who can say he has lived happy, and content with his past life, can retire from the world like a satisfied guest. Enough for the present: nor will I add one word more, lest you should suspect that I have plundered the escrutoire of the blear-eyed Crispinus.

  SATIRE II.

  Bad men, when they avoid certain vices, fall into their opposite extremes.

  The tribes of female flute-players, quacks, vagrants, mimics, blackguards; all this set is sorrowful and dejected on account of the death of the singer Tigellius; for he was liberal [toward them]. On the other hand, this man, dreading to be called a spendthrift, will not give a poor friend wherewithal to keep off cold and pinching hunger. If you ask him why he wickedly consumes the noble estate of his grandfather and father in tasteless gluttony, buying with borrowed money all sorts of dainties; he answers, because he is unwilling to be reckoned sordid, or of a mean spirit: he is praised by some, condemned by others. Fufidius, wealthy in lands, wealthy in money put out at interest, is afraid of having the character of a rake and spendthrift. This fellow deducts 5 per cent. Interest from the principal [at the time of lending]; and, the more desperate in his circumstances any one is, the more severely be pinches him: he hunts out the names of young fellows that have just put on the toga virilis under rigid fathers. Who does not cry out, O sovereign Jupiter! when he has heard [of such knavery]? But [you will say, perhaps,] this
man expends upon himself in proportion to his gain. You can hardly believe how little a friend he is to himself: insomuch that the father, whom Terence’s comedy introduces as living miserable after he had caused his son to run away from him, did not torment himself worse than he. Now if any one should ask, “To what does this matter tend?” To this: while fools shun [one sort of] vices, they fall upon their opposite extremes. Malthinus walks with his garments trailing upon the ground; there is another droll fellow who [goes] with them tucked up even to his middle; Rufillus smells like perfume itself, Gorgonius like a he-goat. There is no mean. There are some who would not keep company with a lady, unless her modest garment perfectly conceal her feet. Another, again, will only have such as take their station in a filthy brothel. When a certain noted spark came out of a stew, the divine Cato [greeted] him with this sentence: “Proceed (says he) in your virtuous course. For, when once foul lust has inflamed the veins, it is right for young fellows to come hither, in comparison of their meddling with other men’s wives.” I should not be willing to be commended on such terms, says Cupiennius, an admirer of the silken vail.

  Ye, that do not wish well to the proceedings of adulterers, it is worth your while to hear how they are hampered on all sides; and that their pleasure, which happens to them but seldom, is interrupted with a great deal of pain, and often in the midst of very great dangers. One has thrown himself headlong from the top of a house; another has been whipped almost to death: a third, in his flight, has fallen into a merciless gang of thieves: another has paid a fine, [to avoid] corporal [punishment]: the lowest servants have treated another with the vilest indignities. Moreover, this misfortune happened to a certain person, he entirely lost his manhood. Every body said, it was with justice: Galba denied it.