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2.1: For Pollio; civil wars; Horace [‘H.’ hereafter] prefers to sing of lighter subjects.
2.2: For Crispus Sallustius; moral poem; vanity of riches and supremacy of virtue.
2.3: For Delius; Golden Mean; enjoy life; death the great equalizer.
2.4: For Xanthus, in love with a slave girl; no need to be ashamed; mythological exempla; don’t worry–H. not interested in the girl.
2.5: No addressee named, but the addressee interested in girl still too young for love; be patient; give it time.
2.6: For Septimius; bury me at Tibur; if that is not possible, then at Tarentum; praise of country/rural life.
2.7: For Pompeius; homecoming poem; had fought against Octavian; H. saved by Mercury at Battle of Phillipi.
2.8: For Barine, deceitful temptress of men.
2.9: For Volgius; it is not always winter; give up desiring your lost lover Mystes; sing instead of the victories of Augustus.
2.10: For Licinius; praise of the Golden Mean.
2.11:For Quinctius; time is short; enjoy the pleasures of leisure and wine while you can.
2.12: For Maecenas; war-themes not fit for lyre; they are better for prose histories; H. will sing love songs of Licymnia, who is better than all riches.
2.13: Addressed to tree that almost killed him; music in the Underworld.
2.14: For Postumus; death comes for everyone; your heir will get your possessions.
2.15: No addressee; private wealth is taking over everything against ancient custom instead of making things for public enjoyment.
2.16: For Pompeius Grosphus; peace of mind can’t be found in war or bought with riches; Grosphus is rich, but H. has received a modest farm.
2.17: For Maecenas; we’re best friends; we’ve both been saved from death; it will come eventually, but for now we should be grateful we’ve survived.
2.18: No addressee; H. is satisfied with his modest estate; on the other hand, the rich are greedy; but death will come for rich and poor alike.
2.19: Hymn to Bacchus; it is right to sing to him; he is powerful over many things, and was even able to go to the Underworld and escape unharmed.
2.20: For Maecenas; H. will not die, but his poetry will give him immortality; already he is turning into a swan; so, though he dies, he will not die, and his funeral will be corpseless, for ‘the swan has flown’ (West).
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This afternoon’s colloquium looks to be interesting: our guest is Gabor Betegh, and his talk is titled ‘The Derveni Papyrus and Early Stoicism’. Betegh is the author of The Derveni Papyrus: Cosmology, Theology and Interpretation, and you can read a review of the book by Richard Janko here. It opens:
The Derveni papyrus, containing a treatise by a follower of Anaxagoras probably written in the 420s B.C.E., is the most important new piece of evidence about Greek philosophy and religion to come to light since the Renaissance. It is also the hardest to understand, and all work on it is inevitably work in progress. This is the first book-length study of this text since 1997, when its crucial opening columns, plus an updated translation of the whole, were published.1 Betegh (henceforth ‘B.’) has made a major contribution to understanding both the thought of the Derveni author (henceforth ‘D.’) and the Orphic poem which D. interprets; his reconstruction of the Orphic theogony and of D.’s physical system should command wide assent. B. rightly concludes that D. ‘is trying to make Orpheus’ teaching up to date by providing it with an allegorical interpretation involving the conceptual and explanatory frameworks of late Presocratic speculation’ (372).
You can also find a brief account of the papyrus here.
So, if you are in the Philadelphia area, this may be a good opportunity to learn about this incredible find.
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I want to recommend this article, linked through Arts & Letters Daily. It’s about Shakespeare’s universality and the reception of his plays in other cultures (German, Czech, Japanese). It’s really interesting and makes me want to pick up my Riverside.
Speaking of Shakespeare, it’s funny how often his name comes up in my Greek Tragedy seminar.