Lucretius Tries to Write a Sex Scene: An ‘Epic’ Tawdry Tuesday

Lucretius, De Rerum Natura 4.1105-1120

“And then when they consume the flower of their age
As their limbs are laced together, just when the body senses delight
And that Venus is about to sow the furrows of the feminine field,
They press their bodies together greedily and join their wet mouths
Trying to breathe each other in as they press lips into teeth—
All pointlessly, since they can’t rub anything from there,
Nor can they truly enter each other or leave for a single body.

For this is what they often seem to want and try to do.
That’s how eagerly they cleave to Venus’s re-combinations of flesh
While their limbs become liquid under pleasure’s force.
Finally, once the lust which has amassed in their veins erupts,
Then, for a moment, there is a brief lull in the violent fire.

But soon the rabid hunger and the same madness returns,
And they quest to fulfill what they desire,
But they cannot discover any trick to overcome the pain,
And they remain uncertain, wasting away from a hidden wound.”

denique cum membris conlatis flore fruuntur
aetatis, iam cum praesagit gaudia corpus
atque in eost Venus ut muliebria conserat arva,
adfigunt avide corpus iunguntque salivas
oris et inspirant pressantes dentibus ora—
nequiquam, quoniam nil inde abradere possunt
nec penetrare et abire in corpus corpore toto;
nam facere interdum velle et certare videntur:
usque adeo cupide in Veneris compagibus haerent,
membra voluptatis dum vi labefacta liquescunt.
tandem ubi se erupit nervis conlecta cupido,
parva fit ardoris violenti pausa parumper.
inde redit rabies eadem et furor ille revisit,
cum sibi quod cupiunt ipsi contingere quaerunt,
nec reperire malum id possunt quae machina vincat:
usque adeo incerti tabescunt volnere caeco.

“This is how humans do it. I think.” Pompeii, House of Veii

One Love, Two Bodies

Greek Anthology, 5.88 (Rufinus): The Fire of Unrequited Love

“Fire-bearing love, if you haven’t the strength to light two equally afire
Either extinguish it or share the flame burning in only one.”

Εἰ δυσὶν οὐκ ἴσχυσας ἴσην φλόγα, πυρφόρε, καῦσαι,
τὴν ἑνὶ καιομένην ἢ σβέσον ἢ μετάθες.

Diogenes Laertius, Aristotle 5.21

When [Aristotle] was asked what a friend is, he replied “one soul occupying two bodies.”

ἐρωτηθεὶς τί ἐστι φίλος, ἔφη, “μία ψυχὴ δύο σώμασιν ἐνοικοῦσα.”

Catullus, 87

“No woman can claim that she has been loved as much
Truly, as my Lesbia has been loved by me.
No promise has ever been made in as much faith
As can be found on my part in loving you.”

Nulla potest mulier tantum se dicere amatam
vere, quantum a me Lesbia amata mea est.
nulla fides ullo fuit umquam foedere tanta,
quanta in amore tuo ex parte reperta mea est.

Image result for medieval manuscript love
from here

Anger is Better than Indifference (for Lovers)

Catullus, Carmen 83

“Lesbia talks a lot of shit about me when her husband is around
This brings the greatest pleasure to that fool.
Ass, do you know nothing? She would be sound
If she forgot us in silence—but she rants and she squawks.
She not only remembers me but—a thing sharper to touch,
She’s enraged: it’s like this, she’s burning and talks.”

Lesbia mi praesente viro mala plurima dicit:
haec illi fatuo maxima laetitia est.
mule, nihil sentis? si nostri oblita taceret,
sana esset: nunc quod gannit et obloquitur,
non solum meminit, sed, quae multo acrior est res,
irata est. hoc est, uritur et loquitur.

Book of Hours, MS S.7 fol. 5v - Images from Medieval and Renaissance Manuscripts - The Morgan Library & Museum
Book of Hours, MS S.7 fol. 5v

Loving and Self-Loathing, A Valentine

Ovid, Amores 2.4

“I will not be so bold as to defend my lying ways
or to lift false weapons for the sake of my sins.
I admit it—if there’s any advantage to confessing;
Insane now I confront the crimes I’ve confessed:
I hate, and though I want to, I can’t stop being what I hate.
Alas, how it hurts to carry something you long to drop!”

Non ego mendosos ausim defendere mores
falsaque pro vitiis arma movere meis.
confiteor—siquid prodest delicta fateri;
in mea nunc demens crimina fassus eo.
odi, nec possum, cupiens, non esse quod odi;
heu, quam quae studeas ponere ferre grave est!

I cannot read this poem without thinking of this one (Carm. 85):

“I hate and I love: you might ask why I do this–
I don’t know, but I see it happen and it’s killing me.

Odi et amo. quare id faciam, fortasse requiris.
nescio, sed fieri sentio et excrucior.

N.B. qua re may be better rendered as “how”: see Armand D’Angour’s Recent argument

Anacreon, Fr. 428 (Hephaestion, Handbook on Meters)

“I love and again do not love
I am insane and yet sane too”

ἐρέω τε δηὖτε κοὐκ ἐρέω
καὶ μαίνομαι κοὐ μαίνομαι

Image result for medieval manuscript love
Royal_ms_14_e_iii_f156v

The Sorrow of Times Like These

Lucretius, De Rerum Natura 6.1230-1251

“This thing alone had to be mourned the most,
This lamented: how when anyone would give up
when they realized they had contracted the disease
As condemned to die, they would stretch out with a sad heart,
Surrendering their spirit while considering the rites of the dead.

For the spread of that greedy sickness did not stop
Even for a single moment from one to another,
Thick together as woolly flocks and horned heads—
That’s the reason why grave was piling on grave.
Whoever was reluctant to see their own sick,
For this very excessive love of life and fear of death
They were punished eventually with a foul and evil end,
As deserters without help, paid back for their neglect.

But those who stayed to help faced contagion too,
And the suffering which shame compelled them to meet.
The pleading voice of the weary mixed with cries of complaint.
Well, the best kinds of souls met death like this.

…Then some falling upon others, fighting to bury their masses
Of dead, worn out by tears and grief as they returned.
They surrendered to their beds for the better part.

No one could be found anywhere who was untouched by the disease
By the death, by the sorrow of times like these.”

Illud in his rebus miserandum magnopere unum
aerumnabile erat, quod ubi se quisque videbat
implicitum morbo, morti damnatus ut esset,
deficiens animo maesto cum corde iacebat,
funera respectans animam amittebat ibidem.

quippe etenim nullo cessabant tempore apisci
ex aliis alios avidi contagia morbi,
lanigeras tamquam pecudes et bucera saecla;
idque vel in primis cumulabat funere funus.
nam quicumque suos fugitabant visere ad aegros,
vitai nimium cupidos mortisque timentis
poenibat paulo post turpi morte malaque,
desertos, opis expertis, incuria mactans.

qui fuerant autem praesto, contagibus ibant
atque labore, pudor quem tum cogebat obire
blandaque lassorum vox mixta voce querellae.
optimus hoc leti genus ergo quisque subibat.
. . . . . . .
inque aliis alium, populum sepelire suorum
certantes; lacrimis lassi luctuque redibant;
inde bonam partem in lectum maerore dabantur.
nec poterat quisquam reperiri, quem neque morbus
nec mors nec luctus temptaret tempore tali.

 

Palermo-trionfo-della-morte-bjs.jpg
Triumph of Death Fresco, Palermo
File:Follower of Jheronimus Bosch - The Harrowing of Hell.jpg
“The Harrowing of Hell” Hieronymus Bosch

A Comic Scene for Parents and Small Children

Plautus, Curculio, 182-184

Ph. Shhhhh.
Pal: Why? I am being quiet. Why don’t you go back to sleep?
Ph. I am sleeping. Don’t yell.
Pal. But you are awake.
Ph. No. I am sleeping the way I do. This is how I sleep!

Phae: tace.
Pal: quid, taceam? quin tu is dormitum?
Phae: dormio, ne occlamites.
Pal: tuquidem uigilas.
Phae: at meo more dormio: hic somnust mihi.

Image result for Ancient Roman Sleeping

It’s Thursday: An Eternal Death Awaits, No Matter What

Lucretius, De Rerum Natura 3.1076-1094

“Finally, what great and vile desire for life compels us
To quake so much amidst doubts and dangers?
Mortals have an absolute end to our lives:
Death cannot be evaded—we must leave.

Nevertheless, we move again and still persist—
No new pleasure is procured by living;
But while what we desire is absent, that seems to overcome
All other things; but later, when we have gained it, we want something else—

An endless thirst for life grips us as we gasp for it.
It remains unclear what fortune life will offer,
What chance may bring us and what end awaits.
But by extending life we do not subtract a moment
Of time from death nor can we shorten it
So that we may somehow have less time after our ends.

Therefore, you may continue as living as many generations as you want,
But that everlasting death will wait for you still,
And he will be there for no less a long time, the man who
Has found the end of life with today’s light, than the man who died
Many months and many years before.”

Denique tanto opere in dubiis trepidare periclis
quae mala nos subigit vitai tanta cupido?
certe equidem finis vitae mortalibus adstat
nec devitari letum pote, quin obeamus.
praeterea versamur ibidem atque insumus usque
nec nova vivendo procuditur ulla voluptas;
sed dum abest quod avemus, id exsuperare videtur
cetera; post aliud, cum contigit illud, avemus
et sitis aequa tenet vitai semper hiantis.
posteraque in dubiost fortunam quam vehat aetas,
quidve ferat nobis casus quive exitus instet.
nec prorsum vitam ducendo demimus hilum
tempore de mortis nec delibare valemus,
quo minus esse diu possimus forte perempti.
proinde licet quod vis vivendo condere saecla,
mors aeterna tamen nihilo minus illa manebit,
nec minus ille diu iam non erit, ex hodierno
lumine qui finem vitai fecit, et ille,
mensibus atque annis qui multis occidit ante.

Illustration for article titled Ancient Roman funeral masks made from wax were freakishly lifelike
Ancient Roman Funeral Masks

The Sorrow of Times Like These

Lucretius, De Rerum Natura 6.1230-1251

“This thing alone had to be mourned the most,
This lamented: how when anyone would give up
when they realized they had contracted the disease
As condemned to die, they would stretch out with a sad heart,
Surrendering their spirit while considering the rites of the dead.

For the spread of that greedy sickness did not stop
Even for a single moment from one to another,
Thick together as woolly flocks and horned heads—
That’s the reason why grave was piling on grave.
Whoever was reluctant to see their own sick,
For this very excessive love of life and fear of death
They were punished eventually with a foul and evil end,
As deserters without help, paid back for their neglect.

But those who stayed to help faced contagion too,
And the suffering which shame compelled them to meet.
The pleading voice of the weary mixed with cries of complaint.
Well, the best kinds of souls met death like this.

…Then some falling upon others, fighting to bury their masses
Of dead, worn out by tears and grief as they returned.
They surrendered to their beds for the better part.

No one could be found anywhere who was untouched by the disease
By the death, by the sorrow of times like these.”

Illud in his rebus miserandum magnopere unum
aerumnabile erat, quod ubi se quisque videbat
implicitum morbo, morti damnatus ut esset,
deficiens animo maesto cum corde iacebat,
funera respectans animam amittebat ibidem.

quippe etenim nullo cessabant tempore apisci
ex aliis alios avidi contagia morbi,
lanigeras tamquam pecudes et bucera saecla;
idque vel in primis cumulabat funere funus.
nam quicumque suos fugitabant visere ad aegros,
vitai nimium cupidos mortisque timentis
poenibat paulo post turpi morte malaque,
desertos, opis expertis, incuria mactans.

qui fuerant autem praesto, contagibus ibant
atque labore, pudor quem tum cogebat obire
blandaque lassorum vox mixta voce querellae.
optimus hoc leti genus ergo quisque subibat.
. . . . . . .
inque aliis alium, populum sepelire suorum
certantes; lacrimis lassi luctuque redibant;
inde bonam partem in lectum maerore dabantur.
nec poterat quisquam reperiri, quem neque morbus
nec mors nec luctus temptaret tempore tali.

 

Palermo-trionfo-della-morte-bjs.jpg
Triumph of Death Fresco, Palermo
File:Follower of Jheronimus Bosch - The Harrowing of Hell.jpg
“The Harrowing of Hell” Hieronymus Bosch

Loving, Hating, and Self-Loathing, A Valentine

Ovid, Amores 2.4

“I will not be so bold as to defend my lying ways
or to lift false weapons for the sake of my sins.
I admit it—if there’s any advantage to confessing;
Insane now I confront the crimes I’ve confessed:
I hate, and though I want to, I can’t stop being what I hate.
Alas, how it hurts to carry something you long to drop!”

Non ego mendosos ausim defendere mores
falsaque pro vitiis arma movere meis.
confiteor—siquid prodest delicta fateri;
in mea nunc demens crimina fassus eo.
odi, nec possum, cupiens, non esse quod odi;
heu, quam quae studeas ponere ferre grave est!

I cannot read this poem without thinking of this one (Carm. 85):

“I hate and I love: you might ask why I do this–
I don’t know, but I see it happen and it’s killing me.

Odi et amo. quare id faciam, fortasse requiris.
nescio, sed fieri sentio et excrucior.

Anacreon, Fr. 428 (Hephaestion, Handbook on Meters)

“I love and again do not love
I am insane and yet sane too”

ἐρέω τε δηὖτε κοὐκ ἐρέω
καὶ μαίνομαι κοὐ μαίνομαι

Image result for medieval manuscript love
Royal_ms_14_e_iii_f156v

Three Dramatic Fragments from Naevius: Money, Swords, and Testicles

Fabulae Palliatae (Comedies in Greek Dress) — Agitatoria (The Driver)

“I have always valued and much preferred freedom to money”

…Semper pluris feci ego
Potioremque habui libertatem multo quam pecuniam

Tragedy: Hesiona (Herakles)

Herakles: “May I not seem to pursue my cause with tongue instead of sword”

Ne mihi gerere morem videar lingua verum lingula!

Comedy: Testicularia (A Play About Testicles)

“No! The ones we’ve cut off, I’ll chop up and throw away”

Immo quos scicidimus conscindam atque abiciam.

Naevius? A poet from between the first two Punic Wars who ended up exiled to Tunisia. He was still making trouble with his epitaph!