Translation Tuesday: Two Cheerfully Epicurean Poems from Horace
Epistle 1.4 and Ode 1.18, in praise of contentment (and moderate drinking)
Epistle 1.4
Albius—o gentlest judge of my chatty verses— What are you up to over in Pedum? Working on poems that will top old Parmesan Cassius? Or strolling along in the health-giving forests, pondering subjects worthy of the wise and the good? You’ve never been just a body, lacking feelings and brains. The gods gave you good looks, gave you money as well— And even more important—the skill to enjoy them. A nurse couldn’t ask for more for her boy Than to be able to think right and express what he feels, To be well-loved and healthy and lead a civilized life. So amidst all your worries and hopes, angers and fears, Believe that each dawn that breaks is your last. A man’s always grateful for a bonus that he doesn’t expect. And if you ever need a laugh, then come and see me! A fat, shiny pig of Epicurus’ herd.
Ode 1.18
Before you plant a tree, friend Varus, plant grapes. The sacred vines will flourish in your soft soil in Tibur. The gods have ordained the fate of those who don’t drink: Everything will seem difficult, and worries will nibble them. But with wine in one’s system, who moans about war? Drinkers forget poverty and talk of Bacchus and Venus. Just remember the fight of the Centaurs and Lapiths, And how Bacchus dealt with the lustful Sithonians, Who lost sight of right and wrong in the heat of their passion. One must not drink beyond measure—moderation’s the key. I’d never do that, fair god of the fox-skins. I’m not the one to rile you up, Or pluck out your emblems from their blanket of leaves. So hold back the drums and Berecyntian horns! I know what follows from that savage music: Blind self-adoration, empty-headed boasting, And unfaithful carelessness, that gives away secrets.
Commentary
Horace was one of the foremost lyric poets of Augustan Rome. He also had strong Epicurean leanings, although most scholars would say that these fall short of strict adherence to the school. Horace seems to have read Lucretius and Philodemus, was friends with multiple members of Philodemus’ circle, and identifies himself—explicitly but perhaps ironically—as an Epicurean in Epistle 1.4. More importantly, many of his themes fit strongly with Epicureanism, in particular his emphases on simple living, avoiding political ambition, and cultivating friendship.
While I would concede that there are non-Epicurean elements in Horace’s poetry, I am less concerned with doctrinal purity and more interested in this truth: Horace’s poems are some of the most eloquent and memorable expressions of core Epicurean values to come down to us from antiquity. Some would also argue that Roman Epicureanism broadly is somewhat more relaxed and flexible in some of its principles than the Greek original; some explicitly self-proclaimed Epicureans of the Roman world seem quite willing to engage in politics and lead lives of more material comfort than may have been standard in the Athenian Garden. That might be true too. But that doesn’t necessarily vitiate Horace’s usefulness as an example of lived Epicureanism. It might even make it more useful for our times, when material abundance has continued to increase.
Compared to my more strictly philosophical translations, I will here be both looser in literal exactitude in the translation above and less focused on the nitty-gritty in the commentary. These are fun poems, and I want to keep them that way! But I would like to point out a few Epicurean notes in each one.
Epistle 1.4
What will obviously attract the attention of Epicureans here is Horace’s closing self-identification as a porcum de grege Epicuri, a “pig of Epicurus’ herd.” This is playing with the longstanding critique of Epicurean hedonists as endorsing a pig-like view of human nature, contented with low and simplistic pleasures rather than high duties and ideals. It is entirely possible to interpret this obviously light tone as not signaling formal adherence to a philosophical school, but rather a general inclination in the Epicurean direction: towards a life of tranquility, simple pleasures, and few worries.
The fortunate qualities that Horace praises in his friend Albius are also largely compatible with Epicureanism: he has friendship, health, adequate resources, and importantly an artem fruendi—a skill or talent for enjoyment. This is one of the great virtues in Horatian hedonism, and one which hedonists of all sorts should remember to cultivate. Some people have health, money, beauty—but don’t enjoy their good fortune. Happiness is enhanced by awareness of our pleasurable state.
A few things might strike new readers of Horace as rather un-Epicurean. First, he mentions the gods (as he often does). While there is undoubtedly some variation in opinion, however, I think it is fair to say that most scholars consider Horace’s religious and mythological allusions to be largely traditional and literary, rather than expressions of literal faith. English Romantic poets can write about Greek gods too. It doesn’t mean they believe in them.
Next, Horace here seems to praise wealth, which is usually valued less by Epicureans than by the unphilosophic masses. We should be more precise, however: what Horace is saying here is that the possession of adequate resources is a reason for gratitude. He is praising security, but he is not encouraging the pursuit of wealth. (It is legitimate to note, however, that Horatian “simplicity” is usually a good deal more materially comfortable than the lives of the Roman population writ large.)
Some translations might render the original fama that Horace also praises as “fame,” which would also seem like an unusual quality for an Epicurean to praise. The word can also mean something like “good reputation,” however, which together with the original gratia (perhaps “esteem of others”) I have compressed in my translation to “well-loved.” So I think Horace is praising a solid social reputation, which leads to the goodwill of others, rather than “fame” as we might conceive it.
It is true that Horace himself became quite famous for his poetry, and that he was richer than most everyday Romans. But attitudinally, the important thing to notice is that the pursuit of wealth and fame never seem to cause Horace trouble. He, like Albius, was basically given adequate wealth, which he accepts gratefully. He enjoys writing poetry, and that has brought him fame and the security of patronage. That is also a subject for gratitude. But he does not engage in business to increase his wealth or politics to increase his power. Modern people of comfortable financial circumstances and solid social standing should likewise be contented.
Ode 1.18
As we continue to our second poem, the first thing to notice is that it is again addressed to a friend, in this case one Varus. Friendship is perhaps the single most prominent theme in Horace, which is an emphasis entirely in keeping with the original teachings of Epicurus. The closing lines of the poem, depicting the faults of those who drink to excess, are essentially failures of friendship: self-love, boasting or vainglory, and a lapsing trustworthiness that gives away secrets.
Next, this poem is another good reminder of the Epicurean acceptance of easily obtained pleasures, such as those of moderate drinking with friends. The original Epicureans of the Garden did drink regularly, in small and moderate amounts (about half a pint of wine each day, reports Diogenes Laertius 10.11). Personally, I enjoy echoing Horace’s rousing declaration as I raise my glass—siccis omnia dura! All things are hard to the dry!
Would Epicurus have agreed, strictly speaking? Perhaps not. But neither, perhaps, would Horace—I wouldn’t be surprised if he were to concede, when pressed on the question, that a sufficiently wise person could live contentedly without drinking. But as a general sociological observation, those who avoid all drinking may well tend to view life through an excessively negative lens. And that is a true pitfall that Epicurus and Horace both encourage us to avoid.
Original Texts
Epistle 1.4
Albi, nostrorum sermonum candide iudex, quid nunc te dicam facere in regione Pedana? scribere quod Cassi Parmensis opuscula vincat, an tacitum silvas inter reptare salubris, curantem quidquid dignum sapiente bonoque est? non tu corpus eras sine pectore: di tibi formam, di tibi divitias dederunt artemque fruendi. quid voveat dulci nutricula maius alumno, qui sapere et fari possit quae sentiat, et cui gratia, fama, valetudo contingat abunde, et mundus victus non deficiente crumina? Inter spem curamque, timores inter et iras omnem crede diem tibi diluxisse supremum, grata superveniet, quae non sperabitur hora. me pinguem et nitidum bene curata cute vises, cum ridere voles, Epicuri de grege porcum.
Ode 1.18
Nullam, Vare, sacra vite prius severis arborem circa mite solum Tiburis et moenia Catili; siccis omnia nam dura deus proposuit neque mordaces aliter diffugiunt sollicitudines. quis post vina gravem militiam aut pauperiem crepat? quis non te potius, Bacche pater, teque, decens Venus? ac ne quis modici transiliat munera Liberi, Centaurea monet cum Lapithis rixa super mero debellata, monet Sithoniis non levis Euhius, cum fas atque nefas exiguo fine libidinum discernunt avidi. non ego te, candide Bassareu, invitum quatiam nec variis obsita frondibus sub divum rapiam. saeva tene cum Berecyntio cornu tympana, quae subsequitur caecus amor sui et tollens vacuum plus nimio gloria verticem arcanique fides prodiga, perlucidior vitro.