Greek philosopher Epicurus (Szilas)Two Lyrics of Philodemus of Gadara, Translated by Joseph S. Salemi The Society April 21, 2025 Blank Verse, Culture, Poetry, Translation 2 Comments . Two Lyrics by Philodemus of Gadara translated from Greek by Joseph S. Salemi . V.124 Summertime has not yet cast off her buds Nor has the grape bunch turned to purple for you, The one near bursting with its maiden bloom. Already the young Cupids are at work Whetting swift arrows, dear Lysidice. Unseen fire is alight and smouldering. We who are sick with love have cause to flee While the deadly shafts are still unnocked, For I prophesy a sudden conflagration. . XI.34 No more white flowers, no, nor tuneful songs, Nor Chian wines and myrrh from Syria. Away with revels and the tipsy whores— I hate the things that lead the way to frenzy. But bind my brow with plain narcissus wreaths, Give me a small taste of the curving flutes, Anoint my limbs with saffron-tinted unguents, Let me swig the Mytilenean wine, And pair me with a bashful virgin girl Ensconced at home, and dwelling there content. . Translator’s Note Philodemus of Gadara (circa 110 – 30 B.C.) has a reputation as an important late Epicurean philosopher, but he also left a small body of highly accomplished Greek poetry in the epigrammatic style. By this it is meant that his poems are short, precise, highly polished, and emotionally intense. He can be comic, playful, and erotic as well. Philodemus was born in Gadara, in his day a significant center of Hellenistic culture and learning. The city had been founded by Macedonian Greek soldiers from the army of Alexander the Great, and was a crucial strategic fortification and a major mercantile location, with membership in the Decapolis league of Hellenistic cities. Today it is just a small town on the Jordanian-Syrian border. He was something of a celebrity in his time, and was said to have had a major influence on both Vergil and Horace, perhaps as a teacher. He spoke Latin, and was a friend of the orator Cicero and the politician L. Calpurnius Piso. Philodemus lived in Rome, and at different times in other Italian cities, including Herculaneum. In fact, the Villa of Papyri in Herculaneum is thought by some scholars to have been his home, since the partially carbonized library of papyrus scrolls found there is made up largely of his philosophical writings, a number of which have been painstakingly preserved and published. Unfortunately, no poems of Philodemus have been found among these burnt papyrus scrolls. Philodemus lived at a time when the Hellenistic culture of the Mediterranean world, with its intense learning, literary excellence, and highly developed culture, was having a major effect on Roman thinking and attitudes. The great Library of Alexandria, with its massive collection of Greek texts in literature, history, and philosophy, had been established by the Greek-speaking Ptolemaic Pharaohs of Egypt more than a century before Philodemus’s birth. It was one of the major intellectual centers of that time, and can be seen as symbolic of the milieu of Philodemus—a world of well-read scholarly poets, editors, and researchers writing in the purest Attic Greek, and being conversant with the entire range of surviving written texts. . Young Cupids: these are early forms of the Renaissance Italian putti, small boy-child figures with wings representing the god Eros in his capacity as the promoter of desire. Lysidice: the name of several women in Greek mythology. Here it is simply the name of the female addressee, either the speaker’s lover or a woman he wishes to seduce. Chian wine: an extremely expensive wine from the island of Chios, associated with luxury and extravagance. Mytilenean wine: a sweet wine from the island of Lesbos, also expensive. . Original Greek text: V.124 οὔπω σοι καλύκων γυμνὸν θέρος, οὐδὲ μελαίνε βότρυς ὁ παρθενίους πρωτοβολῶν χάριτας: ἀλλ’ ἤδη θοὰ τόξα νέοι θήγουσιν Ἔρωτες, Λυσιδίκη, καὶ πῦρ τύφεται ἐγκρυφιον. φεύγωμεν, δυσέρωτες, ἓως βέλος οὐκ ἐπὶ νευρῇ: μάντις ἐγὼ μεγάλης αὐτίκα πυρκαϊῆς. XI.34 Λευκοῒνους πάλι δή καὶ ψάλματα καὶ πάλι Χίους οἴνους, καὶ πάλι δή σμύρναν ἒχειν Συρίην, καὶ πάλι κωμάζειν, καὶ ἒχειν πάλι διψάδα πόρνην οὐκ ἐθέλω: μισῶ ταὺτα τὰ πρòς μανίην. ἀλλά με ναρκίσσοις ἀναδήσατε, καὶ πλαγιαύλων γεύσατε, καὶ κροκίνοις χρίσατε γυῖα μύροις, καὶ Μυτιληναίῳ τὸν πνεύμονα τέγξατε Βάκχῳ, καὶ συζεύξατέ μοι φωλάδα παρθενικήν. . . Joseph S. Salemi has published five books of poetry, and his poems, translations and scholarly articles have appeared in over one hundred publications world-wide. He is the editor of the literary magazine TRINACRIA and writes for Expansive Poetry On-line. He teaches in the Department of Humanities at New York University and in the Department of Classical Languages at Hunter College. NOTE TO READERS: If you enjoyed this poem or other content, please consider making a donation to the Society of Classical Poets. The Society of Classical Poets does not endorse any views expressed in individual poems or commentary. ***Read Our Comments Policy Here*** 2 Responses Brian Yapko April 21, 2025 Thank you, Joe, for keeping alive the poetry of the ancient world! You not only translate the Greek words, but express Classical sensibilities into terms we moderns can enjoy. You have translated other ancient texts on this site and I have enjoyed them not only for the vivid poetry but for the shock of recognition – the realization that the ancients were no different from we modern humans. They were not made of marble!! They were flesh and blood beings who walked this Earth and experienced every human emotion that we experience. They were intellectually powerful and they had strong self-awareness. Your translations of ancient literature always remind me that chronocentrism is as discredited as it is obnoxious. “Chronocentrism” is that smug modern attitude which presumes that only our generation, our decade, our level of civilization is valid and that all of history exists to lead up to our age of enlightenment. What narcissistic, privileged nonsense that is! Who here actually has the skill and intellect of a Philodemus? Both poems demonstrate great self-awareness and even a certain humility. The speaker in V.124 (presented in tercets – somewhat different from the original) knows full well how susceptible he is to the conflagration that Cupid’s arrow is like to engulf him in . The imagery is sharp and I especially like the use of the archery term “unnocked” which I had to look up. Because you structured this poem differently from the original, should we infer that a slavish literal translation might have been inadequate to convey the sense of the original’s poetry? Your English version of XI.34 is in perfect blank verse and seems close to the original Greek structure. This poem also shows deep self-awareness, only it now presents a speaker who has experienced a lower form of love (“away with revels and the tipsy whores”) and is jaded. Not too jaded for love, however. He wants love but something more innocent, domestic and (we presume) more enduring “with a bashful virgin girl/Ensconced at home, and dwelling there content.” This self-aware exploration of values and how they change from the innocence of V.124 to a reckless good time and, ultimately, contented domesticity in XI.34 demonstrates a timelessness which allows a modern reader to nod with recognition. It’s a progression most serious-minded adults go through. Thank you, Joe, for reminding us of what we owe the ancient world. Reply Joseph S. Salemi April 21, 2025 Brian, thanks for these kind and appreciative comments. I sent my previous translations from Greek and Latin poems (Bion of Smyrna, Catullus, and Horace) because I was very pleased with the way they turned out. But a second motive was the enthusiastic response I received from you and Susan Bryant. I fact I promised Susan that I would send another two, and here they are. More will be coming. You are quite correct about the absurdity of “chronocentrism,” or the notion that our moment in time is the highest level of human achievement to be attained so far. It is sheer illiterate, ahistorical arrogance to believe such an absurdity. Philodemus was a colossal thinker and poet of his time. His works on aethetics, philosophy, ethics, economics and history were profound. We do not have much of it (as is the case with his poetry), but what we do have makes us regret what has been lost. The great translator A.Z. Foreman (whose work graced our pages here a few days ago) once said that human beings are pretty much the same world-wide in terms of their ordinary behavior and reactions, and therefore there isn’t some kind of gnostic mystery to be unraveled when translating material from many centuries ago. Foreman, who has a solid grounding in traditional philology, has translated poetry from all over the world. Reply Leave a Reply Cancel ReplyYour email address will not be published.CommentName* Email* Website Δ This site uses Akismet to reduce spam. Learn how your comment data is processed.
Brian Yapko April 21, 2025 Thank you, Joe, for keeping alive the poetry of the ancient world! You not only translate the Greek words, but express Classical sensibilities into terms we moderns can enjoy. You have translated other ancient texts on this site and I have enjoyed them not only for the vivid poetry but for the shock of recognition – the realization that the ancients were no different from we modern humans. They were not made of marble!! They were flesh and blood beings who walked this Earth and experienced every human emotion that we experience. They were intellectually powerful and they had strong self-awareness. Your translations of ancient literature always remind me that chronocentrism is as discredited as it is obnoxious. “Chronocentrism” is that smug modern attitude which presumes that only our generation, our decade, our level of civilization is valid and that all of history exists to lead up to our age of enlightenment. What narcissistic, privileged nonsense that is! Who here actually has the skill and intellect of a Philodemus? Both poems demonstrate great self-awareness and even a certain humility. The speaker in V.124 (presented in tercets – somewhat different from the original) knows full well how susceptible he is to the conflagration that Cupid’s arrow is like to engulf him in . The imagery is sharp and I especially like the use of the archery term “unnocked” which I had to look up. Because you structured this poem differently from the original, should we infer that a slavish literal translation might have been inadequate to convey the sense of the original’s poetry? Your English version of XI.34 is in perfect blank verse and seems close to the original Greek structure. This poem also shows deep self-awareness, only it now presents a speaker who has experienced a lower form of love (“away with revels and the tipsy whores”) and is jaded. Not too jaded for love, however. He wants love but something more innocent, domestic and (we presume) more enduring “with a bashful virgin girl/Ensconced at home, and dwelling there content.” This self-aware exploration of values and how they change from the innocence of V.124 to a reckless good time and, ultimately, contented domesticity in XI.34 demonstrates a timelessness which allows a modern reader to nod with recognition. It’s a progression most serious-minded adults go through. Thank you, Joe, for reminding us of what we owe the ancient world. Reply
Joseph S. Salemi April 21, 2025 Brian, thanks for these kind and appreciative comments. I sent my previous translations from Greek and Latin poems (Bion of Smyrna, Catullus, and Horace) because I was very pleased with the way they turned out. But a second motive was the enthusiastic response I received from you and Susan Bryant. I fact I promised Susan that I would send another two, and here they are. More will be coming. You are quite correct about the absurdity of “chronocentrism,” or the notion that our moment in time is the highest level of human achievement to be attained so far. It is sheer illiterate, ahistorical arrogance to believe such an absurdity. Philodemus was a colossal thinker and poet of his time. His works on aethetics, philosophy, ethics, economics and history were profound. We do not have much of it (as is the case with his poetry), but what we do have makes us regret what has been lost. The great translator A.Z. Foreman (whose work graced our pages here a few days ago) once said that human beings are pretty much the same world-wide in terms of their ordinary behavior and reactions, and therefore there isn’t some kind of gnostic mystery to be unraveled when translating material from many centuries ago. Foreman, who has a solid grounding in traditional philology, has translated poetry from all over the world. Reply