Showing posts with label Juvenal. Show all posts
Showing posts with label Juvenal. Show all posts

Thursday, 17 January 2019

Juvenal: invited for dinner.


Reading Roman writers is often also an exercise in cultural anthropology for understanding the context of a text. A complicated social system was the relationship between a patronus and a cliens. Ideally a patronus cared for the material well-being of his clientes and defended them in legal procedures. A cliens – always from the plebeian ranks - in his turn had to accompany his patronus at public displays and to vote for him at elections. In practice however a patronus made use of his clients, without returning much. This so especially in the early Empire and the social position of a cliens was thus feeble, that he couldn’t do anything, but hoping for the best. It is with this system in the background that we must understand Juvenal and Martial. The following fragment is from Juvenal: what to do when your patronus summons you for dinner and how to avoid humiliation. The satire is addressed to the poor cliens Trebius.

Iuvenalis, Satura V, 12 – 23

Primo fige loco, quod tu discumbere iussus
mercedem solidam ueterum capis officiorum.
fructus amicitiae magnae cibus: inputat hunc rex,
et quamuis rarum tamen inputat. ergo duos post              
si libuit menses neglectum adhibere clientem,
tertia ne uacuo cessaret culcita lecto,
'una simus' ait. uotorum summa. quid ultra
quaeris? habet Trebius propter quod rumpere somnum
debeat et ligulas dimittere, sollicitus ne              
tota salutatrix iam turba peregerit orbem,
sideribus dubiis aut illo tempore quo se
frigida circumagunt pigri serraca Bootae.

figo fixi fixum: (here) to consider
discumbo discumbui discumbitum: to recline at a table
mercedem solidam: full payment
officium: the duty of a client
fructus, -us (m.): reward, profit
amicitiae magnae: of course irony
cibus: food (in apposition with fructus)
imputo (-are): to reckon to one’s credit or discredit (a term from book keeping)
hunc rex: that big boss (the word rex has negative overtones in Roman ears)
rarum: rarely
si libuit adhibere: whenever it pleases him to summon (libuit is here a perfect of repeated action)
cesso (-are): be unused
culcita: cushion, pillow (tertia culcita: a  lectus (couch for dinner) had room for three guests, who were reclining on it with their left elbow on the culcita. The third position was the lowest in status. Three lecti were arranged around a mensa and this all together was called a triclinium)
una simus: let us be together
votorum summa (est): it is the height of your ambition
ultra: further, more
rumpo rupi ruptum: break, disrupt
ligulas dimittere: to leave his shoe-ties untied
sollicitus: disquieted
salutatrix turba: the crowd (of clientes) making their complimentary visits  (these visits took place in the morning: the greater the crowd the more prestige a patronus had. Often a cliens has more than one patronus, hence the hade to make a round (orbs) to visit and greet their `benefactors’)
perago peregi peractum: to follow through the end, finish
sideribus dubiis: with stars fading away (i.e. early in the morning)
frigida serraca: the constellation Bear was also known as plaustrum (wagon), a serracum is a two-wheeled cart and it is frigidus because it is in the north of the hemisphere. It was driven by the herdsman Bootes and as this constellation is nearly stationary, the Bootes is called piger (lazy).
circumago circumegi circumactum: to go around

Afbeeldingsresultaat voor triclinium

Drawing of a triclinium.




Translation G.G. Ramsay (1918)

 First of all be sure of this----that when bidden to dinner, you receive payment in full for all your past services. A meal is the return which your grand friendship yields you; the great man scores it against you, and though it come but seldom, he scores it against you all the same. So if after a couple of months it is his pleasure to invite his forgotten client, lest the third place on the lowest couch  should be unoccupied, and he says to you, "Come and dine with me," you are in the seventh Heaven! what more can you desire? Now at last has Trebius  got the reward for which he must needs cut short his sleep, and hurry with shoe-strings untied, fearing that the whole crowd of callers may already have gone their rounds, at an hour when the stars are fading or when the chilly wain of Bootes is wheeling slowly round.
   

Tuesday, 25 April 2017

Juvenal: watchful windows...



Walking by night through a densely populated city has its dangers and one of these is being hit by some utensil thrown out from a high window. This is one of the many complaints uttered by a friend of Juvenal, when he is about to leave Rome and settle elsewhere. Such danger was not confined to antiquity, but op to the 19th century people were at risk of being hit by stuff thrown out a window, as there was no sanitation and no garbage collection. Easy going times then.

Juvenalis, Satura 3, 268-277.

Respice nunc alia ac diversa pericula noctis:
quod spatium tectis sublimibus unde cerebrum
testa ferit, quotiens rimosa et curta fenestris                   270
vasa cadant, quanto percussum pondere signent
et laedant silicem. possis ignavus haberi
et subiti casus inprovidus, ad cenam si
intestatus eas: adeo tot fata, quot illa
nocte patent vigiles te praetereunte fenestrae.                   275
ergo optes votumque feras miserabile tecum,
ut sint contentae patulas defundere pelves.
    
quod spatium: what distance (= height). The height of building (tectum) was limited to 21 meters.
sublimis: elevated
testa: earthen vessel
inprovidus, careless, reckless
ferio: to strike, hit (Though it was forbidden to throw items from windows on the street, this was often ignored.)
rimosus: full of cracks
curtus: broken
vas vasis (n. plur. vasa vasorum): utensil, pot
quanto percussum pondere signent et laedant silicem: with what weight (pondus –eris, n.) they might mark the impact and damage (laedo laesi laesum,ere) the pavement.
ignavus: sluggish
subiti casus inprovidus: careless for (gen. obj.) sudden accidents
ad cenam: in a world without television and internet, dining with friends was a favourite way of spending evenings.
intestatus: without a will
adeo: indeed
pateo patui: to stand open
vigiles fenestrae: `the watchful windows’, as if the windows are watching passers-by and wait for them to hit them with whatever is thrown out. Note how effectively te praetereunte (when you are passing by) is placed between adjective and verb: watchful – and there is a victim! – windows.
optes votumque feras tecum: pray and carry your prayer with you (as a kind of amulet)
ut sint (fenestrae)
contentae: i.e. they are just pleased (contentus) to throw out the content of the patulas pelves (shallow basins, i.e. chamber pots) and not more harmful stuff.
defundo defudi defusum (-ere): to pour down

Translation by G. G. Ramsay (1918)

"And now regard the different and diverse perils of the night. See what a height it is to that towering roof from which a potsherd comes crack upon my head every time that some broken or leaky vessel is pitched out of the window! See with what a smash it strikes and dints the pavement! There's death in every open window as you pass along at night; you may well be deemed a fool, improvident of sudden accident, if you go out to dinner without having made your will. You can but hope, and put up a piteous prayer in your heart, that they may be content to pour down on you the contents of their slop-basins!

Thursday, 25 August 2016

Juvenal 3: 226-231: a very small garden.



Last night I was drinking wine with a befriended couple in their garden. It was still above 20 degrees and a pleasant breeze did its best to drive the heat of the day away. It had been well over 30 degrees and no, I am not somewhere in Southern Europe, but at home in Netherlands. We had a nice conversation under the stars and a frog was now and then jumping in the small pond at a corner of the garden. Yes, the joy of a garden.
A friend of Juvenal is completely fed up with life at Rome and is about to depart. Juvenal is meeting him at a gate and this friend is dreaming of his life at some country village, where he will have a small garden. It doesn’t matter how small the garden is: even if it is so small that only one lizard lives there, he can call it his own.
May be that with the climate change lizards instead of frogs will become inhabitants of Dutch gardens too.

Juvenal, Satire 3: 226-231

hortulus hic puteusque brevis nec reste movendus
in tenuis plantas facili diffunditur haustu.
vive bidentis amans et culti vilicus horti
unde epulum possis centum dare Pythagoreis.
est aliquid, quocumque loco, quocumque recessu,                   
unius sese dominum fecisse lacertae.

hic: in a county town
puteus: well
brevis: shallow
restis restis (f.): rope (nec reste movendus i.e. the water is near ground level, so you don’t need a bucket with a rope.)
tenuis plantas: tender plants
diffundo diffudi diffusum: to pour out (subject is puteus)
haustus haustus  (m.): drawing (of water)
bidens bidentis (m.): a mattock with two iron teeth (bidentis is an objective genitive.)
vilicus: an overseer of an estate (`as a king of your own cultivated garden’)
epulum: meal, banquet
Pythagoreis: Pythagoreans were vegetarians
est aliquid; it is something (with the notion of something special)
(in) locu, (in) recessu
recessus recessus (m.): retreat, hidden spot
lacerta: lizard

Translation by G. G. Ramsay (1918)

And you will there have a little garden, with a shallow well from which you can easily draw water, without need of a rope, to bedew your weakly plants. There make your abode, a friend of the mattock, tending a trim garden fit to feast a hundred Pythagoreans. It is something, in whatever spot, however remote, to have become the possessor of a single lizard!

Wednesday, 18 December 2013

Juvenal Satire x 346-367: mens sana in corpore sano, or not?




In his tenth satire Juvenal (late first century –early second century) criticizes human striving after wealth and fame. This satire has an Epicurean and Stoic outlook: we should live according to Nature and not exceed the limits set by her. After a number of examples, Juvenal asks:`ìs there nothing people shall wish for?’ Yes, there is: we can ask for a free mind and live a life a virtue. Once we have this, we don’t need Fortuna any more.
It is in this final part of the satire, that we find the famous dictum: mens sana in corpore sano. Isolated from its context, it is interpreted as something we should work for ourselves. Countless sport schools, clubs and physiotherapist have this as slogan – as if a healthy mind is taken for granted! But within the context it is something people can pray for, if they want something to pray for. For me, having no inclination for total body workouts, this is a great relief!

Juveanl, Satire  x, 346-367

nil ergo optabunt homines? si consilium uis,
permittes ipsis expendere numinibus quid
conueniat nobis rebusque sit utile nostris;
nam pro iucundis aptissima quaeque dabunt di.
carior est illis homo quam sibi. nos animorum               350
inpulsu et caeca magnaque cupidine ducti
coniugium petimus partumque uxoris, at illis
notum qui pueri qualisque futura sit uxor.
ut tamen et poscas aliquid uoueasque sacellis
exta et candiduli diuina tomacula porci,               355
orandum est ut sit mens sana in corpore sano.
fortem posce animum mortis terrore carentem,
qui spatium uitae extremum inter munera ponat
naturae, qui ferre queat quoscumque labores,
nesciat irasci, cupiat nihil et potiores               360
Herculis aerumnas credat saeuosque labores
et uenere et cenis et pluma Sardanapalli.
monstro quod ipse tibi possis dare; semita certe
tranquillae per uirtutem patet unica uitae.
nullum numen habes, si sit prudentia: nos te,               365
nos facimus, Fortuna, deam caeloque locamus.

expendo expendi expensum: litt. `to pay’, but here ``to decide’
ipsis numinibus: to the very powers that be (a numen is less concrete than a deus.)
pro iucundis: instead of pleasant things
aptissima quaeque dabunt di = di dabunt ea quae aptissima sunt
caecus: blind
coniugium: union (i.e. a marriage)
partum uxoris: and the wife giving birth (partus, partus, m.)
illis: the gods
qui = quales
posco poposci: to ask. pray
voveo vovi votum: to consecrate
sacella: a small temple, shrine
exta extorum: organs
candulus: white
divinus: (here) predicting
tomacula: sausages (note that sacella, candula and tomacula are all diminutives, expressing Juvenal’s contempt for asking the future from the gods.)
porcus:  pig
fortem posce animum mortis terrore carentem: pray for a strong mind free from (careo + abl.) fear of death.
extremum: as the least valuable
munus muneris (n.): gift
quieo quivi quitum: to be able, can    
irascor iratus sum: to be angry 
potiores: more preferable  (than the venere etc. of Sardanapalius)
Herculis : Hercules was seen as an example of wisdom by the Stoics. His 12 labours were allegorically explained as exertions for reaching moral perfection
aerumna: hardship, toil
venus vernris (f.) lust
cena: dinner party
pluma: feather,  cushion filled with feathers
Sardanapalius: Assurbanipal (669-627 BC), the last king of Assyria, known for his lavish and luxurious lifestyle.
monstro: to point out
semita certe tranquillae per uirtutem patet unica uitae: a single way (semita) lies open through virtue for a quiet life, (i.e. the practice of a Stoic lifestyle.)




Translation by G.G. Ramsay (1918):

Is there nothing then for which men shall pray? If you ask my counsel, you will leave it to the gods themselves to provide what is good for us, and what will be serviceable for our state; for, in place of what is pleasing, they will give us what is best. Man is dearer to them than he is to himself. Impelled by strong and blind desire, we ask for wife and offspring; but the gods know of what sort the sons, of what sort the wife, will be. Nevertheless that you may have something to pray for, and be able to offer to the shrines entrails and presaging sausages from a white porker, you should pray for a sound mind in a sound body; for a stout heart that has no fear of death, and deems length of days the least of Nature's gifts; that can endure any kind of toil; that knows neither wrath nor desire, and thinks that the woes and hard labours of Hercules are better than the loves and the banquets and the down cushions of Sardanapalus. What I commend to you, you can give to yourself; for it is assuredly through virtue that lies the one and only road to a life of peace. Thou wouldst have no divinity, O Fortune, if we had but wisdom; it is we that make a goddess of thee, and place thee in the skies.